By Andrew E. Barshay
Barshay offers a ancient assessment of significant jap developments and treats of the main strong streams of jap social technological know-how, one linked to Marxism, the opposite with Modernism (kindaishugi), whose so much consultant determine is the overdue Maruyama Masao. Demonstrating experience of developmental alienation formed the contemplating social scientists in either streams, the writer argues that they supplied eastern social technological know-how with moments of shared self-understanding.
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Extra resources for The Social Sciences in Modern Japan: The Marxian and Modernist Traditions (Twentieth Century Japan: the Emergence of a World Power)
Sample text
Such procedural rules have a universal validity, as do the products of their application. The employment of such procedural rules makes the intellectual professions (scientists, moral philosophers, aesthetes) collective owners of knowledge of direct and crucial relevance to the maintenance and perfection of the social order (4–5). Modern intellectuals, for Bauman, “are not bound by localized, communal traditions. They are, together with their knowledge, extraterritorial. This gives them the right and duty to validate (or invalidate) beliefs which may be held in various sectors of society” (5).
Japan, of course, was geographically remote from Europe. But in ways both direct and indirect Japan did have some purchase on continental events. 68 “The Meiji Restoration caused the Russian Revolution” is a shorthand formula that captures no small truth. Until the early 1930s, cooperation—indeed alliance—with the “AngloAmerican” order was the rule. More importantly, vis-à-vis Asia, Japan presented a fateful paradox. As Japan exported its form of neotraditional rationalization to Asia, it also became a model for Asian nationalism; the invocation of “traditional” Confucian virtues went along with professions of racial solidarity: dobun doshu, “same script, same race,” Social Science as History 35 as the slogan had it.
44 It was not always thus. Modernity as it developed in the West found its normative articulation in the so-called moral sciences, political economy, and history, with their triumphalist narrative of accumulated institutional achievements. These achievements included the spontaneous growth of industrial capitalism, and of a postfeudal and postabsolutist form of state, in short, a liberal order. It was, to caricature, an order populated by patriotic and reasonably religious Robinson Crusoes. “Modernization,” as it would later be termed, was held to be not only irreversible but desirable, a process not only of formal but substantive rationalization as well; once so assured, social and policy scientists could and did seek to engineer social transitions accordingly.