| 词条 | Fukuzawa Yukichi |
| 释义 |
|name=Fukuzawa Yukichi 福澤 諭吉 |image=FukuzawaYukichi.jpg |image_size=200px |caption=Fukuzawa Yukichi Muséum national d'histoire naturelle in Paris, 1862. |birth_date={{Birth date|1835|01|10}} |death_date={{Death date and age|1901|02|03|1835|01|10}} |birth_place= Nakatsu, Oita, Japan |death_place= Tokyo, Japan |other_names = Shi-I (子圍) Sanjyū-ikkoku-jin (三十一谷人) }}{{nihongo|Fukuzawa Yukichi|福澤 諭吉|extra=January 10, 1835 – February 3, 1901}} was a Japanese author, writer, teacher, translator, entrepreneur, journalist, and leader who founded Keio University, Jiji-Shinpō (a newspaper) and the Institute for Study of Infectious Diseases. Fukuzawa was an early Japanese advocate for reform. Fukuzawa's ideas about the government work,{{clarify|reason=What is "the government work" supposed to mean?|date=January 2018}} and the structure of social institutions made a lasting impression on a rapidly changing Japan during the Meiji period. Fukuzawa is regarded as one of the founders of modern Japan. Early lifeFukuzawa Yukichi was born into an impoverished low-ranking samurai family of the Okudaira Clan of Nakatsu (now Ōita, Kyushu) in 1835. His family lived in Osaka, the main trading center for Japan at the time.[1] His family was poor following the early death of his father, who was also a Confucian scholar. At the age of 5 he started Han learning, and by the time he turned 14 had studied major writings such as the Analects, Tao Te Ching, Zuo Zhuan and Zhuangzi.[2] Fukuzawa was greatly influenced by his lifelong teacher, Shōzan Shiraishi, who was a scholar of Confucianism and Han learning. When he turned 19 in 1854, shortly after Commodore Matthew C. Perry's arrival in Japan, Fukuzawa's brother (the family patriarch) asked Yukichi to travel to Nagasaki, where the Dutch colony at Dejima was located, in order to enter a school of Dutch studies (rangaku). He instructed Yukichi to learn Dutch so that he might study European cannon designs and gunnery. Fukuzawa spent the beginning of his walk of life just trying to survive the backbreaking yet dull life of a lower-level samurai in Japan during the Tokugawa period.[2] Although Fukuzawa did travel to Nagasaki, his stay was brief as he quickly began to outshine his host in Nagasaki, Okudaira Iki. Okudaira planned to get rid of Fukuzawa by writing a letter saying that Fukuzawa's mother was ill. Seeing through the fake letter Fukuzawa planned to travel to Edo and continue his studies there because he knew he would not be able to in his home domain, Nakatsu, but upon his return to Osaka, his brother persuaded him to stay and enroll at the Tekijuku school run by physician and rangaku scholar Ogata Kōan[2]. Fukuzawa studied at Tekijuku for three years and became fully proficient in the Dutch language. In 1858, he was appointed official Dutch teacher of his family's domain, Nakatsu, and was sent to Edo to teach the family's vassals there. The following year, Japan opened up three of its ports to American and European ships, and Fukuzawa, intrigued with Western civilization, traveled to Kanagawa to see them. When he arrived, he discovered that virtually all of the European merchants there were speaking English rather than Dutch. He then began to study English, but at that time, English-Japanese interpreters were rare and dictionaries nonexistent, so his studies were slow. In 1859, the Tokugawa shogunate sent the first diplomatic mission to the United States. Fukuzawa volunteered his services to Admiral Kimura Yoshitake. Kimura's ship, the Kanrin Maru, arrived in San Francisco, California, in 1860. The delegation stayed in the city for a month, during which time Fukuzawa had himself photographed with an American girl, and also found a Webster's Dictionary, from which he began serious study of the English language. Political movementsUpon his return in 1860, Fukuzawa became an official translator for the Tokugawa bakufu. Shortly thereafter he brought out his first publication, an English-Japanese dictionary which he called "Kaei Tsūgo" (translated from a Chinese-English dictionary) which was a beginning for his series of later books. In 1862, he visited Europe as one of the two English translators in bakufu's 40-man embassy, the First Japanese Embassy to Europe. During its year in Europe, the Embassy conducted negotiations with France, England, the Netherlands, Prussia, and finally Russia. In Russia, the embassy unsuccessfully negotiated for the southern end of Sakhalin (in Japanese Karafuto). The information collected during these travels resulted in his famous work Seiyō Jijō ({{lang|ja|西洋事情}}, "Things western"), which he published in ten volumes in 1867, 1868 and 1870. The books describe western culture and institutions in simple, easy to understand terms, and they became immediate best-sellers. Fukuzawa was soon regarded as the foremost expert on all things western, leading him to conclude that his mission in life was to educate his countrymen in new ways of thinking in order to enable Japan to resist European imperialism. In 1868 he changed the name of the school he had established to teach Dutch to Keio Gijuku, and from then on devoted all his time to education. He had even added Public speaking to the educational system's curriculum.[2] While Keiō's initial identity was that of a private school of Western studies (Keio-gijuku), it expanded and established its first university faculty in 1890. Under the name Keio-Gijuku University, it became a leader in Japanese higher education. Fukuzawa was also a strong advocate for women’s rights. He often spoke up in favor of equality between husbands and wives, the education of girls as well as boys, and the equal love of daughters and sons. At the same time, he called attention to harmful practices such as women’s inability to own property in their own name and the familial distress that took place when married men took mistresses. However, even Fukuzawa was not willing to propose completely equal rights for men and women; only for husbands and wives. He also stated in his 1899 book New Greater Learning for Women that a good marriage was always the best outcome for a young woman, and according to some of Fukuzawa's personal letters, he discouraged his friends from sending their daughters on to higher education so that they would not become less desirable marriage candidates.[2] While some of Yukichi’s other proposed reforms, such as education reforms, found an eager audience, his ideas about women received a less enthusiastic reception. Many in Japan were incredibly reluctant to challenge the traditional gender roles, in spite of numerous individuals speaking up in favor of greater gender equality. After suffering a stroke on January 25, 1901, Fukuzawa Yukichi died on February 3. He was buried at Zenpuku-ji, in the Azabu area of Tokyo.[2] Alumni of Keio-Gijuku University hold a ceremony there every year on February 3. WorksFukuzawa's writings may have been the foremost of the Edo period and Meiji period. They played a large role in the introduction of Western culture into Japan. English-Japanese DictionaryIn 1860, he published English-Japanese Dictionary ("Zōtei Kaei Tsūgo"). It was his first publication. He bought English-Chinese Dictionary ("Kaei Tsūgo") in San Francisco in 1860. He translated it to Japanese and he added the Japanese translations to the original textbook. In his book, he invented the new Japanese characters VU ({{lang|ja|ヴ}}) to represent the pronunciation of VU and VA ({{lang|ja|ヷ}}) to represent the pronunciation of VA. For example, the name Beethoven is written as {{lang|ja|ベートーヴェン}} in Japanese now. All the Countries of the World, for Children Written in VerseHis famous textbook Sekai Kunizukushi ("All the Countries of the World, for Children Written in Verse", 1869) became a best seller and was used as an official school textbook. His inspiration for writing the books came when he tried to teach world geography to his sons. At the time there were no textbooks on the subject, so he decided to write one himself. He started by buying a few Japanese geography books for children, named Miyakoji ("City roads") and Edo hōgaku ("Tokyo maps"), and practiced reading them aloud. He then wrote Sekai Kunizukushi in six volumes in the same lyrical style. The first volume covered Asian countries, the second volume detailed African countries, European countries were discussed in the third, South American countries in the fourth, and North American countries and Australia in the fifth. Finally, the sixth volume was an appendix that gave an introduction to world geography. An Encouragement of LearningBetween 1872 and 1876, he published 17 volumes of Gakumon no Susume ( 学問のすすめ, "An Encouragement of Learning" or more idiomatically "On Studying"[3]). In these texts, Fukuzawa outlines the importance of understanding the principle of equality of opportunity and that study was the key to greatness. He was an avid supporter of education and believed in a firm mental foundation through education and studiousness. In the volumes of Gakumon no Susume, influenced by Elements of Moral Science (1835, 1856 ed.) by Brown University President Francis Wayland, Fukuzawa advocated his most lasting principle, "national independence through personal independence." Through personal independence, an individual does not have to depend on the strength of another. With such a self-determining social morality, Fukuzawa hoped to instill a sense of personal strength among the people of Japan, and through that personal strength, build a nation to rival all others. His understanding was that western society had become powerful relative to other countries at the time because western countries fostered education, individualism (independence), competition and exchange of ideas. An Outline of a Theory of CivilizationFukuzawa published many influential essays and critical works. A particularly prominent example is Bunmeiron no Gairyaku ( 文明論之概略, "An Outline of a Theory of Civilization"[4]) published in 1875, in which he details his own theory of civilization. It was influenced by Histoire de la civilisation en Europe (1828; Eng. trans in 1846) by François Guizot and History of Civilization in England (1872–1873, 2nd London ed.) by Henry Thomas Buckle. According to Fukuzawa, civilization is relative to time and circumstance, as well in comparison. For example, at the time China was relatively civilized in comparison to some African colonies, and European nations were the most civilized of all. Colleagues in the Meirokusha intellectual society shared many of Fukuzawa's views, which he published in his contributions to Meiroku Zasshi (Meiji Six Magazine), a scholarly journal he helped publish. In his books and journals, he often wrote about the word "civilization" and what it meant. He advocated a move toward "civilization", by which he meant material and spiritual well-being, which elevated human life to a "higher plane". Because material and spiritual well-being corresponded to knowledge and "virtue", to "move toward civilization" was to advance and pursue knowledge and virtue themselves. He contended that people could find the answer to their life or their present situation from "civilization." Furthermore, the difference between the weak and the powerful and large and small was just a matter of difference between their knowledge and education. He argued that Japan should not import guns and materials. Instead it should support the acquisition of knowledge, which would eventually take care of the material necessities. He talked of the Japanese concept of being practical or pragmatic (実学, jitsugaku) and the building of things that are basic and useful to other people. In short, to Fukuzawa, "civilization" essentially meant the furthering of knowledge and education. CriticismFukuzawa was later criticized {{Citation needed|date=June 2014}} as a supporter of Japanese imperialism because of an essay "Datsu-A Ron" ("Escape from Asia") published in 1885 and posthumously attributed to him, as well as for his support of the First Sino-Japanese War (1894–1895). Yet, "Datsu-A Ron" was actually a response to a failed attempt by Koreans to organize an effective reform faction. The essay was published as a withdrawal of his support. According to Fukuzawa Yukichi no Shinjitsu ("The Truth of Fukuzawa Yukichi", 2004) by Yō Hirayama, this view is a misunderstanding due to the influence of Mikiaki Ishikawa, who was the author of a biography of Fukuzawa (1932) and the editor of his Complete Works (1925–1926 and 1933–1934). According to Hirayama, Ishikawa inserted anonymous editorials into the Complete Works, and inserted historically inaccurate material into his biography. {{cquote|The material in Fukuzawa Yukichi Complete Works (1958–1964) volumes 1 to 7 must be distinguished from that in volumes 8 to 16. Volumes 1 to 7 contain signed works, but the Jiji Shinpō editorials in volumes 8 to 16 are almost all unsigned works chosen by Ishikawa. Six of the editorials in volume 16 were written six months after Fukuzawa's death, and of course cannot have been written by Fukuzawa.}}LegacyFukuzawa's most important contribution to the reformation effort, though, came in the form of a newspaper called Jiji Shinpō ({{lang|ja|時事新報}}, "Current Events"), which he started in 1882, after being prompted by Inoue Kaoru, Ōkuma Shigenobu, and Itō Hirobumi to establish a strong influence among the people, and in particular to transmit to the public the government's views on the projected national assembly, and as reforms began, Fukuzawa, whose fame was already unquestionable, began production of Jiji Shinpo, which received wide circulation, encouraging the people to enlighten themselves and to adopt a moderate political attitude towards the change that was being engineered within the social and political structures of Japan. He translated many books and journals into Japanese on a wide variety of subjects, including chemistry, the arts, military and society, and published many books (in multiple volumes) and journals himself describing Western society, his own philosophy and change, etc. Fukuzawa was one of the most influential people ever that helped Japan modernize into the country it is today. He never accepted any high position and remained a normal Japanese citizen for his whole life. By the time of his death, he was revered as one of the founders of modern Japan. All of his work was written and was released at a critical juncture in the Japanese society and uncertainty for the Japanese people about their future after the signing of the Unequal treaties, their realization in the weakness of the Japanese government at the time (Tokugawa Shogunate) and its inability to repel the American and European influence. It should also be noted that there were bands of samurai that forcefully opposed the Americans and Europeans and their friends through murder and destruction. Fukuzawa was in danger of his life as a samurai group killed one of his colleagues for advocating policies like those of Fukuzawa. Fukuzawa wrote at a time when the Japanese people were undecided on whether they should be bitter about the American and European forced treaties and imperialism, or to understand the West and move forward. Fukuzawa greatly aided the ultimate success of the pro-modernization forces. Fukuzawa appears on the current 10,000-yen banknote and has been compared to Benjamin Franklin in the United States. Franklin appears on the similarly-valued $100 bill. Although all other figures appearing on Japanese banknotes changed when the recent redesign was released, Fukuzawa remained on the 10,000-yen note. Yukichi Fukuzawa's former residence in the city of Nakatsu in Ōita Prefecture is a Nationally Designated Cultural Asset. The house and the Yukichi Fukuzawa Memorial Hall are the major tourist attractions of this city.[5] Yukichi Fukuzawa was a firm believer that Western education surpassed Japan's. However, he did not like the idea of parliamentary debates. As early as 1860, Yukichi Fukuzawa traveled to Europe and the United States. He believed that the problem in Japan was the undervalued mathematics and science.{{Citation needed|date=November 2011}} Also, these suffered from a "lack of the idea of independence". The Japanese conservatives were not happy about Fukuzawa's view of Western education. Since he was a family friend of conservatives, he took their stand to heart. Fukuzawa later came to state that he went a little too far.[6] One word sums up his entire theme and that is "independence". Yukichi Fukuzawa believed that national independence was the framework to society in the West. However, to achieve this independence, as well as personal independence, Fukuzawa advocated Western learning. He believed that public virtue would increase as people became more educated.[1] BibliographyOriginal Japanese books
English translations
Notes1. ^1 {{Harvtxt|Nishikawa|1993}} 2. ^1 2 3 4 5 {{Cite book|url=https://www.worldcat.org/oclc/54694712|title=Fukuzawa Yukichi : from samurai to capitalist|last=Hopper|first=Helen M.|date=2005|publisher=Pearson/Longman|isbn=978-0321078025|location=New York|pages=|oclc=54694712}} 3. ^{{Harvtxt|Dilworth|2012}} 4. ^{{Harvtxt|Dilworth|Hurst|2008}} 5. ^{{Harvtxt|Adas|Stearns|Schwartz|1993|p=36}}. 6. ^{{Harvtxt|Adas|Stearns|Schwartz|1993|p=37}}. See also{{Portal|Japan|Biography}}{{Div col}}
References
Further reading
External links{{commons category}}{{wikiquote}}
18 : 1835 births|1901 deaths|Atheist feminists|Japanese academics|Japanese atheists|Japanese educators|Japanese feminists|Japanese journalists|Japanese writers|Japanese translators|Keio University|Male feminists|Meiji Restoration|People from Nakatsu|People from Osaka|People of Meiji-period Japan|University and college founders|Writers from Osaka |
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