Nevertheless Japan Quotes

When you have to deal with a beast you have to treat him as a beast. It is most regrettable but nevertheless true.” *

Hence there are many things that governments, corporations and individuals can do to avoid climate change. But to be effective, they must be done on a global level. When it comes to climate, countries are just not sovereign. They are at the mercy of actions taken by people on the other side of the planet. The Republic of Kiribati – an islands nation in the Pacific Ocean – could reduce its greenhouse gas emissions to zero and nevertheless be submerged under the rising waves if other countries don’t follow suit. Chad could put a solar panel on every roof in the country and yet become a barren desert due to the irresponsible environmental policies of distant foreigners. Even powerful nations such as China and Japan are not ecologically sovereign. To protect Shanghai, Hong Kong and Tokyo from destructive floods and typhoons, the Chinese and Japanese will have to convince the Russian and American governments to abandon their ‘business as usual’ approach.

It is a fact of life on our beleaguered little planet that widespread torture, famine and governmental criminal irresponsibility are much more likely to be found in tyrannical than in democratic governments. Why? Because the rulers of the former are much less likely to be thrown out of office for their misdeeds than the rulers of the latter. This is error-correcting machinery in politics. The methods of science, with all its imperfections, can be used to improve social, political and economic systems, and this is, I think, true no matter what criterion of improvement is adopted. How is this possible if science is based on experiment? Humans are not electrons or laboratory rats. But every act of Congress, every Supreme Court decision, every Presidential National Security Directive, every change in the Prime Rate is an experiment. Every shift in economic policy, every increase or decrease in funding for Head Start, every toughening of criminal sentences is an experiment. Exchanging needles, making condoms freely available, or decriminalizing marijuana are all experiments. Doing nothing to help Abyssinia against Italy, or to prevent Nazi Germany from invading the Rhineland was an experiment. Communism in Eastern Europe, the Soviet Union and China was an experiment. Privatizing mental health care or prisons is an experiment. Japan and West Germany investing a great deal in science and technology and next to nothing on defense - and finding that their economies boomed - was an experiment. Handguns are available for self-protection in Seattle, but not in nearby Vancouver, Canada; handgun killings are five times more common in Seattle and the handgun suicide rate is ten times greater in Seattle. Guns make impulsive killing easy. This is also an experiment. In almost all of these cases, adequate control experiments are not performed, or variables are insufficiently separated. Nevertheless, to a certain and often useful degree, such ideas can be tested. The great waste would be to ignore the results of social experiments because they seem to be ideologically unpalatable.

Weber’s thesis is now more than a century old and nearly all of the introductory sociology textbooks (but not mine) take it to be a settled fact that the rise of industrial capitalism took place initially in predominantly Protestant countries and that within nations having both Protestants and Catholics, the Protestants dominated the capitalist economy. Moreover, a number of sociologists have attempted to account for the modernization of various non-Western societies by ‘finding’ an equivalent of the Protestant Ethic in their local religions12 – Robert Bellah claimed that such an ethic existed in Japan’s forms of Buddhism, Confucianism and Shinto during the Tokugawa era.13 Nevertheless, it’s all a myth!

While it is indeed true that the switch from artisans and craftsmen to factories and machines entailed a great deal of suffering, I should nevertheless have mentioned that without the new techniques of mass production it would have been quite impossible to feed, clothe and house the steadily increasing population. The very fact that more and more children were being born, and fewer and fewer of them were dying soon after, was largely due to the scientific advance of medicine which insisted on such things as piped running water and proper sewerage. True, the growing industrialisation of Europe, America and of Japan has meant the loss of much that is beautiful, but we must not forget how many blessings – and I mean blessings – it has brought us.

We were members of a research group with a great interest in nuclear physics and totally devoted to this branch of science--and ironically we ourselves had become victims of th atom bomb which was the very core of the theory we were studying. Here we lay, helpless in a dugout! And yet it was a precious experience for us. Placed on the experimentation table, we could watch the whole process in a most intimate way. We could observe the changes that where taking place and that would take place in the future. Crushed with grief because of the defeat of Japan, filled with anger and resentment, we nevertheless felt rising within us a new drive and a new motivation in our search for truth. In this devastated atomic desert, fresh and vigorous scientific life began to flourish.

As Churchill predicted, the full might and fury of the Nazis were turned on Britain. The dreaded massive bombing of the Luftwaffe, which had terrorized other nations into surrender, failed to break the British. Hitler was stopped for the first time. Britain, though lacking the military forces to launch a major counter-attack, nevertheless stalled the Nazi timetable of conquest, thus buying time, not only for itself but also for an almost completely disarmed United States to begin preparing itself militarily for the ordeal ahead. Many nations, forces, and events contributed to the final victory over Germany and Japan. But what made it all possible was that Britain withstood the fire and blast of war and refused to surrender, even when the situation looked hopeless. It was indeed their finest hour. Freedom survives in the world today because of it.

The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism. Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics. In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism. Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order. So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'. And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious.

What evidence is there for the hypothesis that the average man is in need of an 'idol'? The evidence is so overwhelming that it is hard to select the data. First of all, the greater part of human history is characterized by the fact that the life of man has been permeated by religions. Most of the gods of these religions have had the function of giving man support and strength, and religious practice has consisted essentially in appeasing and satisfying the idols. (The prophetic and later Christian religions were originally anti-idolatric, in fact, God was conceived as the anti-idol. But in practice the Jewish and Christian God was experienced by most believers as an idol, as the great power whose help and support could be attained through prayer, ritual, and so forth.) Nevertheless, throughout the history of these religions a battle was fought against the idolization of God -philosophically, by the representatives of 'negative theology' (e.g., Maimonides) and, experientially, by some of the great mystics (e.g., Meister Eckhart or Jacob Boehme). But idolatry by no means disappeared or was weakened when religion lost its power. The nation, the class, the race, the state, the economy, became the new idols. Without the need for idols one could not possibly understand the emotional intensity of nationalism, racism, imperialism, or the 'cult of personality' in its various forms. One could not understand, for instance, why millions of people were ecstatically attracted to an ugly demagogue like Hitler; why they were willing to forget the demands of their consciences and to suffer extreme hardship for his sake. People’s eyes shine with religious fervor when they see, or can touch, a man who has risen to fame and who has, or might have, power. But the need for idols exists not only in the public sphere; if one scratches the surface, and often even without doing so, one finds that many people also have their 'private' idols: their families (sometimes, as in Japan, organized as ancestor cults), a teacher, a boss, a film star, a football team, a physician, or any number of such figures. Whether the idol can be seen (even if only rarely) or is a product of fantasy, the one bound to it never feels alone, never feels that help is not near.

Each of our contemporary scholars, nevertheless, adheres to one school of the (above mentioned) teachings. And there are some (even) among the Buddhists who mistake the temporary for the eternal doctrine. In consequence they are never successful in tracing Heaven, Earth, Man, and other things back to their First Cause. But I am now (going to show how) to infer an Ultimate Cause for thousands of things, not only from the Buddhist, but from outsiders' teachings. First I shall treat of the superficial doctrines, and then of the profound, (in order to) free the followers of the temporary faiths from those (prejudices that prove to be) obstructions in their way to the truth, and enable them to attain to the Ultimate Reality. Afterwards I shall point out, according to the perfect doctrine, how things evolved themselves through one stage after another out of the First Cause (in order to) make the incomplete doctrines fuse into the complete one, and to enable the followers to explain the phenomenal universe.[FN#291]

The good are rewarded morally, not physically; their own virtues, honours, mental peace, and satisfaction are ample compensation for their goodness. Confucius, for example, was never rich nor high in rank; he was, nevertheless, morally rewarded with his virtues, honours, and the peace of mind.

She is, nevertheless, true to those who obey her rules. Has not science proved that she is truthful? Has not art found that she is beautiful? [FN#187]

5. The Mystery of Life. Thus far we have pointed out the inevitable conflictions in life in order to prepare ourselves for an insight into the depth of life. We are far from being pessimistic, for we believe that life consists in confliction, but that confliction does not end in confliction, but in a new form of harmony. Hope comes to conflict with fear, and is often threatened with losing its hold on mind; then it renews its life and takes root still deeper than before. Peace is often disturbed with wars, but then it gains a still firmer ground than ever. Happiness is driven out of mind by melancholy, then it is re-enforced by favourable conditions and returns with double strength. Spirit is dragged down by matter from its ideal heaven, then, incited by shame, it tries a higher flight. Good is opposed by evil, then it gathers more strength and vanquishes its foe. Truth is clouded by falsehood, then it issues forth with its greater light. Liberty is endangered by tyranny, then it overthrows it with a splendid success. Manifoldness stands out boldly against unity; difference against agreement; particularity against generality; individuality against society. Manifoldness, nevertheless, instead of annihilating, enriches unity; difference, instead of destroying agreement, gives it variety; particularities, instead of putting an end to generality, increase its content; individuals, instead of breaking the harmony of society, strengthen the power of it. Thus 'Universal Life does not swallow up manifoldness nor extinguish differences, but it is the only means of bringing to its full development the detailed content of reality; in particular, it does not abolish the great oppositions of life and world, but takes them up into itself and brings them into fruitful relations with each other.' Therefore 'our life is a mysterious blending of freedom and necessity, power and limitation, caprice and law; yet these opposites are constantly seeking and finding a mutual adjustment.' 6.

Zen is not, nevertheless, iconoclastic in the commonly accepted sense of the term,

Von Henscher said: “What about Japan? Is there any chance the Japs might be persuaded to attack the Panama Canal, or even California?” “Realistically, no,” Walter said firmly. The discussion was venturing farther into the land of fantasy. But von Henscher persisted. “Nevertheless, the mere

Switzerland, with a population of about seven million, had emerged as an industrial country of importance far beyond its small size, and in the post-World War II period it became one of the richest industrialized countries. By some measures it actually had the highest per capita income in the world by the 1960s. Swiss companies, among them Nestlé, Sandoz, Ciba-Geigy, and Lindt are among the most global of any country, and generally employ far more people outside the country than in Switzerland. The Swiss case, writes Porter (1990: 307–8), ‘vividly illustrates how a small nation, without a large home market as in Japan or America, can nevertheless be a successful global competitor in many important industries. Switzerland is also an economy that has continuously upgraded itself to support a rising standard of living.’ Also Sweden, not significantly larger than Switzerland in terms of population, is the home base of a striking number of large, global companies. Its economy supports a very high standard of living, as well as one of the most highly developed welfare states in the world.

Naval Warfare: For surface vessels and even submarines there was much continuity between the First and Second World Wars. The battleships, cruisers, destroyers, and submarines of the 1939-45 period were generally bigger, faster, and better armed than their 1914-18 predecessors but not fundamentally different. Indeed, they had not changed much since the Russo-Japanese War of 1905. Yet naval warfare was nevertheless transformed by the introduction of aviation. Fleets that were once built around battleships came to be built around aircraft carriers instead. Aircraft proved superior not just to conventional surface ships but also, in the Battle of the Atlantic, to submarines as well. German U-boats preying on Allied shipping were foiled through a variety of means including convoying of merchants ships and the use of radar and sonar. But the weapon that proved most effective was an aircraft dropping depth charges. The dispatch of long-range B-24s equipped with the latest radar to patrol the North Atlantic in 1943 helped to turn the tide against the U-boats. The proliferation of small escort carriers also allowed air cover for convoys even in the middle of the ocean. Submarines proved more effective in teh Pacific, where the vast distances precluded effective patrolling by aircraft and where the Japanese did not devleop the types of advanced antisubmarine techniques employed by the Allies in the Atlantic. U.S. submarines took a heavy toll on Japanese merchantmen and warships alike once they managed to fix the problems that bedeviled their Mark 14 torpedo early in the war. "A force comprising less than 2 percent of U.S. Navy personnel," naval historian Ronald Spector would write of U.S. submariners, "had accounted for 55 percent of Japan's losses at sea." The torpedo, whether launched by submarines, surface ships, or airplanes, proved the biggest ship-killer of the war.

Japanese paranoia stemmed partly from xenophobia rooted in racism. This combination wasn’t peculiar to Japan, as the Nazis were demonstrating in Germany. In the United States, the 1924 Exclusion Act remained in force, prohibiting all immigration from Asia. Some Western states didn’t think the Exclusion Act went far enough, because it hadn’t gotten rid of the Japanese who had immigrated before the United States slammed the door. Xenophobes argued that these immigrants were now breeding more Japanese, who were recognized, outrageously, as American citizens under the Fourteenth Amendment. Farmers in California and Arizona were especially hostile. Even before the Exclusion Act, these states had passed Alien Land Laws severely restricting the property rights of Japanese. Then in 1934 a group of farmers in Arizona’s Salt River Valley began agitating to kick Japanese farmers out, alleging that they had flooded into the region and were depriving farmland from deserving whites who were already hurting from the Depression. They also demanded that white landowners stop leasing acreage to Japanese farmers. The white farmers and their supporters held rallies and parades, blaring their message of exclusion. In the fall of that year, night riders began a campaign of terrorism. They dynamited irrigation canals used by Japanese farmers and threw dynamite bombs at their homes and barns. The leaders of the Japanese community tried to point out that only 700 Japanese lived in the valley and most had been there for more than twenty years. Three hundred fifty of them were American citizens, and only 125 worked in agriculture, mostly for American farmers. Facts made no impression on the white farmers’ racist resentments. Some local officials exploited the bigotry for political gain. The Japanese government protested all this. Hull didn’t want a few farmers to cause an international incident and pushed the governor of Arizona to fix the problem. The governor blamed the terrorism on communist agitators. Dynamite bombs continued to explode on Japanese farms through the fall of 1934. The local and state police maintained a perfect record—not a single arrest. In early February 1935 the Arizona legislature began considering a bill that would forbid Japanese immigrants from owning or leasing land. If they managed to grow anything, it could be confiscated. Any white farmer who leased to a Japanese would be abetting a crime. (Japan had similar laws against foreigners owning farmland.) American leaders and newspapers quickly condemned the proposed law as shameful, but farmers in Arizona remained enthusiastic. Japanese papers covered the controversy as well. One fascist group, wearing uniforms featuring skulls and waving a big skull flag, protested several times at the US embassy in Tokyo. Patriotic societies began pressuring Hirota to stand up for Japan’s honor. He and Japan’s representatives in Washington asked the American government to do something. Arizona politicians got word that if the bill passed, millions of dollars in New Deal money might go elsewhere. Nevertheless, on March 19 the Arizona senate passed the bill. On March 21 the state house of representatives, inspired more by fears of evaporating federal aid than by racial tolerance, let the bill die. The incident left a bad taste all around.

Nevertheless, each of the ranks was named after six Confucian virtues, and each of them was divided into two lower ranks.

measured about 57 meters (187 feet) long and 48 meters (157 feet) tall. Nevertheless, the hall is still named the largest wooden building in the world today.

Nevertheless, the noise orchestrated by Netanyahu had the intended effect of gobbling up our time, putting us on the defensive, and reminding me that normal policy differences with an Israeli prime minister—even one who presided over a fragile coalition government—exacted a domestic political cost that simply didn’t exist when I dealt with the United Kingdom, Germany, France, Japan, Canada, or any of our other closest allies.

We fall because we’re human; we fall because we are alive. Nevertheless, humans cannot fall forever because they’re not immune to emotional hardship. Humans are pathetic, they’re frail, they’re laughable. All the same, they’re simply too weak to fall to the very bottom. Sooner or later they just have to sacrifice virgins of their own making, piece together warrior codes and emperor systems that are truly their own, then they first must follow the path of decadence, falling properly and to the very bottom. Japan, too, must fall. Only by falling to the very depths can it discover itself and thereby attain salvation. Redemption through politics is but a surface phenomenon and not worth much of anything

bearing in mind that although Japan is in the southern hemisphere the emphasis on the agrarian calendar nevertheless gels with Western (northern hemisphere) pagan traditions.

The Korean War had a number of other major consequences. One of these the rearmament of Japanese forces. The bulk of the Occupation troops were to be on duty in Korea, so to maintain security in Japan MacArthur ordered the formation of a National Police Reserve of 75k men in July 1950. In order not to breach Article IX of the constitution this was designated a self-defense unit but rearmament nevertheless caused considerable controversy. To clarify its defensive nature the unit was renamed the National Safety Forces in 1952 and finally given its present title of Self-Defense Forces (Jieitai) in 1954. ATthis point it contained some 165k personnel.