Page 18 - GM EBOOK

fication ladder which ranked themselves by beauty tion for others, sympathy and pity, are traits of Be-
and accomplishment. Buddhist and Shinto tradition nevolence, the highest attribute of the human soul.
C
h condemned people who worked as butchers, execu-
a IV. Politeness
p tioners, and tanners as unclean. Another class of so-
t Courtesy and good manners have been noticed by
e cial outcasts were the “Hinin”, which included actors,
wandering bards, and convicted criminals.
r every foreign tourist as distinctive Japanese traits.
But Politeness should be the expression of a benevo-
The Bushido Code lent regard for the feelings of others; it’s a poor virtue
if it’s motivated only by a fear of offending good
Bushido loosely translates to mean “Way of the taste. In its highest form Politeness approaches love.
Warrior” and was the code of conduct of the samurai
class of Japan. The precepts of Bushido were made V. Sincerity
the basis of ethical training for the whole society. Samurai were raised to believe that talking about
The precise content of the Bushido code varied his- money showed poor taste. Contrarily, ignorance of
torically as the samurai class came under the influ- the value of different coins showed good breeding.
ence of Zen Buddhist and Confucian thought, but its Bushido encouraged thrift, not for economical rea-
one unchanging ideal was martial spirit (including sons so much as for the exercise of abstinence. Luxu-
athletic and military skills) as well as fearlessness ry was thought to be the greatest menace to manhood,
toward the enemy in battle. Virtues of kindness, hon- and severe simplicity was required of the warrior
esty, and honor were also highly regarded throughout class.
these principles. The samurai was equated with the
“perfect gentleman” and was taught that his essential VI. Honor
function was to exemplify virtue to the other lower The sense of Honor, a vivid consciousness of person-
classes. Obedience to authority was stressed, but duty al dignity and worth, characterized the samurai. He
came first even if it entailed violation of statute law. was born and bred to value the duties and privileges
I. Justice of his profession. Fear of disgrace hung over the head
of every samurai. Those who took offense at slight
Bushido refers to justice as the strongest virtue provocation were ridiculed as ‘short-tempered.’ All
of Bushido. A samurai defines it as: ‘Justice is one’s samurai were taught that the meaning of true patience
power to decide upon a course of conduct in accord- meant bearing the unbearable.
ance with reason, without wavering; to die when to
die is right, to strike when to strike is right.’ Others VII. Loyalty
speaks of it in terms that: ‘Rectitude is the bone that Loyalty to a superior was the most distinctive virtue
gives firmness and stature. Without bones the head of the feudal era in Japan. Personal fidelity exists
cannot rest on top of the spine, nor hands move nor among all sorts of men. A gang of pickpockets will
feet stand. So without Rectitude neither talent nor swear allegiance to its leader. It is only in the code
learning can make the human frame into a samurai.’ of chivalrous Honor where Loyalty assume para-
II. Courage mount importance.
VIII. Character
Bushido distinguishes between bravery and cour-
age: Courage is worthy of being counted among vir- Bushido teaches that men should behave according to
tues only if it’s exercised in the cause of Righteous- an absolute moral standard, one that transcends logic.
ness and Rectitude. In short, ‘Courage is doing what What’s right is right, and what’s wrong is wrong. The
is right.’ difference between good and bad and between right
III. Benevolence and wrong are givens, not arguments subject to dis-
cussion or justification, and a man should know the
A man invested with the power to command and kill difference. Finally, it is a man’s obligation to teach
should demonstrate equally extraordinary powers of his children moral standards through the model of his
benevolence and mercy: Love, magnanimity, affec- own behavior. The first objective of samurai educa-

8