Japanese Motivational Quotes

My motivation for learning Japanese was to translate a chemical patent, a job that I had heroically (i.e., rashly) taken on.

Japan is a country that influences, inspires and motivates a range of other Asian cultures and countries

The Japanese do not need grandiose motivational frameworks to keep going, but rely more on the little rituals in their daily routines.

I was also motivated by a strong sense of fear that we had still not begun to deal with, let alone solve, any of the fundamental issues arising from the gas attack. Specifically, for people who are outside the main system of Japanese society (the young in particular), there remains no effective alternative or safety net. As long as this crucial gap exists in our society, like a kind of black hole, even if Aum is suppressed, other magnetic force fields—"Aum-like" groups—will rise up again, and similar incidents are bound to take place.

I remember a time in a class on a cold winter morning a Japanese girl came with a surgical mask & I thought “wow people would go to extremes NOT to get sick in Japan” afterwards on a break I approached her & asked in a cynical manner: why the mask? Are you afraid of catching a cold? & then she said “in Japan you use it when YOU are under the weather & you don’t want other people to get sick, it is the polite thing to do” wow! that's a lesson I will never forget

What was it that motivated you to tidy in the first place? What do you hope to gain through tidying? Before you start getting rid of things, take the time to think this through carefully. This means visualizing the ideal lifestyle you dream of.

Just as there’s usually a space or interval between people passing on the street, even if it sometimes seems very small, a space also exists between thoughts. In your meditation, see if you can perceive this gap between thoughts. What is it, and does it belong to the realm of time? If it does not, then it’s unborn and undying, beyond all conditioning, which is a psychological carry-over from the past to the present. Whatever thoughts or internal conflicts come up—do nothing. Do not try to force them to cease or change. And don’t “do nothing” to still the mind, quiet fears, or resolve conflicts—all of this is doing something. It only leads to more struggling and prevents you from seeing the actual nature of thought and internal conflict. Genuine attention has no motive. This observation or listening doesn’t involve effort. Effort merely distracts you from what’s taking place in the instant. A kind of concentration exists that’s not forced. We’ve all experienced listening or paying attention to something we truly enjoyed. At that moment, was effort required for concentration to take place?

Repetition and wasted effort can kill motivation, and therefore it must be avoided.

For example, the ancient Japanese had onna-zumo (women’s wrestling), but as the sports historian Allen Guttmann writes, “The debased motivation for this activity is suggested by the names of the wrestlers: ‘Big Boobs,’ ‘Deep Crevice,’ and ‘Holder of the Balls.

Perry had come to end those offenses — but more importantly to secure trading opportunities and coaling facilities and to awaken the Japanese to their "Christian obligation to join the family of Christendom," which the secretary of the Navy had confided was the mission's underlying motive.

— Fericirea nu e pentru toţi, Cathy. — Ba sigur că e! Toţi ne naştem fericiţi. Pe drum, viaţa ni se mai murdăreşte, dar putem să o spălăm. Iar fericirea nu e exuberantă şi zgomotoasă, precum plăcerea sau bucuria. E tăcută, liniştită, suavă, e o stare interioară de satisfacţie ce începe prin a te iubi pe tine însuţi.

Let’s just say that my life depends on getting the best blossoms I can. If they don’t sell, I don’t eat. Perhaps that’s why the flowers grow so large—because I’m driven by necessity. People like you, on the other hand, who grow mums as a hobby, are motivated more by simple curiosity, or the desire to satisfy their pride.

Perhaps for many Japanese, autobiographical fiction writing is life. We are a people expected to complement, to harmonize, to anticipate one another's needs. All without a single spoken clue. And the reason is that he's in training to be a writer. Observing detail, understanding irony, interpreting motivation. Hiro knows that acts are symbolic. The hard sour fruit offered too soon in its season carries a message. He has made an error in the timing of his visit. He has inconvenienced that family. This is the Japanese way. Cogitating on inner meaning. Revealing ourselves and perceiving others through carefully crafted scenes. Writing our endless I-stories.

Kintaro was a legendary Japanese hero who’s gone by many names, but mostly he uses the one his witch mother gave him. He made some cooing noises, and a small flock of pigeons suddenly dive bombed me. “Just giving you some motivation.” In addition to having strength in Herc’s class, Kintaro also talked to animals. Now I realize a lot of people in Central Park talk to the pigeons—as well as rocks and lampposts—but when Kintaro speaks, animals listen.

Nimitz paid close attention to all the intelligence products that crossed his desk. On his first day as CINCPAC, he told Layton, “I want you to be the Admiral Nagumo of my staff. I want your every thought, every instinct as you believe Admiral Nagumo might have them. You are to see the war, their operations, their aims, from the Japanese viewpoint and keep me advised what you are thinking about, what you are doing, and what purpose, what strategy, motivates your operations. If you can do this, you will give me the kind of information needed to win this war.

Anson laid bare his ulterior motives for favoring the removal of Japanese farmers, but like all strategic racists, he also at least partially subscribed to the racial antipathies he endeavored to exploit. From here, motives become more attenuated as persons adopt particular ideas depending not on their material interests but on how these notions protect their self-image and, for the privileged, confirm society’s basic fairness. For instance, the dominance of colorblindness today surely ties back to motives, not on the fully conscious level, but in many whites being drawn to conceptions of race that affirm their sense of being moral persons neither responsible for nor benefited by racial inequality. Colorblindness offers whites racial expiation: they cannot be racist if they lack malice; nor can they be responsible for inequality, since this reflects differences in group mores. Colorblindness also compliments whites on a superior culture that explains their social position. In addition it empathizes with whites as racism’s real victims when government favors minorities through affirmative action or welfare payments. Finally, colorblindness affirms that whites are moral when they oppose measures to promote integration because it’s allegedly their principled objection to any use of race that drives them, not bias. Colorblindness has not gained adherents because of its analytic insight (that race is completely disconnected from social practices blinks reality); rather, it thrives because it comforts whites regarding their innocence, reassures them that their privilege is legitimate, commiserates with their victimization, and hides from them their hostility toward racial equality.

They came from peasant backgrounds, had hated the Japanese colonization of Korea, and believed that the Americans and their proxies in Seoul were agents of the past, not enablers of the future; the Americans were now the allies of the Japanese, as well as the old Korean ruling class, and thus this was a continuation of the struggle that had forced them to leave their native soil years earlier. The leadership of the South Korean Army was in their minds a reflection of those Koreans who had fought alongside the Japanese, and in the upper-level ranks this was often true. The North Koreans troops had trained hard and were extremely well disciplined and motivated. They camouflaged themselves exceptionally well, stayed off the roads, and often moved over the harsh terrain by foot, as the Americans did not. Like the Chinese Communists who had trained them and with whom they had fought, they tended to avoid all-

Fortunately for Hypo, and the navy, and the United States, Chester Nimitz was not such an admiral. He was briefed each morning at eight o’clock by his fleet intelligence officer, Lieutenant Commander Edwin Layton. Layton also had a standing invitation to walk into Nimitz’s office at any hour of any day if he believed he had important information for the C-in-C. (No one else on the staff, except perhaps the chief of staff, had this privilege.) Hypo provided a daily briefing to Layton, who in turn drew on other sources and briefed Nimitz. Layton and Rochefort had known one another when both men were stationed in Tokyo as language officers in the 1920s. They had shared in the long trial of learning Japanese. They counted one another as friends, and this tended to smooth the contours of their professional partnership, which might otherwise had been complicated by the organizational rivalry between the Fourteenth Naval District (of which Hypo was a part) and the Pacific Fleet staff. Nimitz paid close attention to all the intelligence products that crossed his desk. On his first day as CINCPAC, he told Layton, “I want you to be the Admiral Nagumo of my staff. I want your every thought, every instinct as you believe Admiral Nagumo might have them. You are to see the war, their operations, their aims, from the Japanese viewpoint and keep me advised what you are thinking about, what you are doing, and what purpose, what strategy, motivates your operations. If you can do this, you will give me the kind of information needed to win this war.

Generally speaking a view of the available economic systems that have been tested historically must acknowledge the immense power of capitalism to generate living standards food housing education the amenities to a degree unprecedented in human civilization. The benefits of such a system while occasionally random and unpredictable with periods of undeniable stress and misery depression starvation and degradation are inevitably distributed to a greater and greater percentage of the population. The periods of economic stability also ensure a greater degree of popular political freedom and among the industrial Western democracies today despite occasional suppression of free speech quashing of dissent corruption of public officials and despite the tendency of legislation to serve the interests of the ruling business oligarchy the poisoning of the air water the chemical adulteration of food the obscene development of hideous weaponry the increased costs of simple survival the waste of human resources the ruin of cities the servitude of backward foreign populations the standards of life under capitalism by any criterion are far greater than under state socialism in whatever forms it is found British Swedish Cuban Soviet or Chinese. Thus the good that fierce advocacy of personal wealth accomplishes in the historical run of things outweighs the bad. And while we may not admire always the personal motives of our business leaders we can appreciate the inevitable percolation of the good life as it comes down through our native American soil. You cannot observe the bounteous beauty of our county nor take pleasure in its most ordinary institutions in peace and safety without acknowledging the extraordinary achievement of American civilization. There are no Japanese bandits lying in wait on the Tokaidoways after all. Drive down the turnpike past the pretty painted pipes of the oil refineries and no one will hurt you.

The idea of Sukhāvatī certainly grew out of a concept of a material paradise, but early on it became allied with an elevated spiritual and ethical outlook, the teaching of the Buddha as rescuer, in which Amitābha Buddha, lord of Sukhāvatī, saves those who meditate upon him. Classical Buddhism taught that salvation must occur by one's own efforts ("self-power"). Those who had lost hope in salvation through their own efforts flocked to the new teaching of salvation through the power of another, i.e., of Amitābha Buddha. At first, people attracted to this new teaching were probably motivated by a desire to escape from suffering into what was conceived of as a materially satisfying land. But Sukhāvatī was soon linked with the idea of good and evil, and those who sought to be reborn in Sukhāvatī did so out of despair at their own evil. A good example of such a thinker iS Shinran (1173–1262 C.E.), the Japanese priest who founded the True Pure Land (Jōdo Shin) sect. Modern Pure Land thought resembles Christianity in many ways—the strong monotheistic coloration, salvation through the Buddha (God), the concern with good and evil rather than with suffering and pleasure. In the mid-twentieth century, Kamegai Ryōun, a Jōdo Shin sect priest, converted to Christianity on the grounds that the Jōdo Shin sect was preparing the road leading to Christianity. It certainly seems possible that in its two thousand years, Pure Land thought has been influenced by Christian ideas (by the Christian Nestorian sect of Ch'ang-an in east-central China, for example).

[D. T.] Suzuki's work is in some ways an attempt at a spiritual reconquista, and his "dialogue" with Christians may have the same motivations as [Francis] Xavier's conversations with Japanese Buddhists.

Logotherapy pushes patients to consciously discover their life’s purpose in order to confront their neuroses. Their quest to fulfill their destiny then motivates them to press forward, breaking the mental chains of the past and overcoming whatever obstacles they encounter along the way.

If you can correctly identify the vocation that you are best suited for, then the spark of intrinsic motivation will illuminate within you

It is when we act freely, for the sake of the action itself (rather than for ulterior motives), that we learn to become more than what we were.

Much of that hostility, which emanated from the entertainment industry, was racially motivated. There were many Americans, then and later, that resented Japanese people, such as Noguchi, who occupied positions of authority. “I am a coroner,” he said. “It is a noble profession.” Like a mortician, who embalms dead bodies, Noguchi was proud of his job. “I consider myself an artist.” Despite ongoing criticism, Noguchi was totally dedicated to his work. He believed in the public’s right to know the truth and for telling it like it is – not as someone might have imagined it.

The first concept is “Ikigai.” Ikigai is a Japanese life strategy that emphasizes the importance of finding your “true calling.” Colloquially, the word can be translated as “your reason for living” or your “reason to get out of bed in the morning.” The mindset is perpetuated by the long-lived residents of Okinawa Island—many of whom cite their Ikigai as the reason for their impressive longevity. The pursuit of one’s Ikigai is an important journey of self-discovery. If you can correctly identify the vocation that you are best suited for, then the spark of intrinsic motivation will illuminate within you—igniting the passions that power your pursuits, prompting you to accomplish momentous feats.

This translation is perhaps my favorite because an Ikigai is often one’s primary source of intrinsic motivation.

Even supermotivated people who’re working to exhaustion may not be doing deliberate practice. For instance, when a Japanese rowing team invited Olympic gold medalist Mads Rasmussen to come visit, he was shocked at how many hours of practice their athletes were logging. It’s not hours of brute-force exhaustion you’re after, he told them. It’s high-quality, thoughtful training goals pursued, just as Ericsson’s research has shown, for just a few hours a day, tops. Noa Kageyama, a performance psychologist on the faculty of the Juilliard School of Music, says he’s been playing the violin since he was two but didn’t really start practicing deliberately until he was twenty-two. Why not? There was no lack of motivation—at one point, young Noa was taking lessons with four different teachers and, literally, commuting to three different cities to work with them all. Really, the problem was just that Noa didn’t know better. Once he discovered there was an actual science of practice—an approach that would improve his skills more efficiently—both the quality of his practice and his satisfaction with his progress skyrocketed. He’s now devoted himself to sharing that knowledge with other musicians.

Confession. Years ago, I was invited to a cocktail party for an Asian-American networking group. As I introduced myself to a Japanese businessman, I reached out and firmly shook his hand. Much to my embarrassment now, I automatically took my other hand and wrapped our hands in a “hand hug.” This is a common gesture of friendship in the South. As his wife approached, however, she appeared appalled and felt disrespected that I was touching her husband. Our cultural differences were marked. Despite this cultural mishap, I was able to redeem myself. We all moved past it and delighted in an interesting conversation. Physical touch is a touchy topic (pun intended), especially when various cultures are involved.

For me personally, there is one motivating factor more powerful than any other: one day we will all die. Why would you not want to live a full and fun life and be everything that you can be?