Yukichi Fukuzawa Quotes

It is said that heaven does not create one man above or below another man. Any existing distinction between the wise and the stupid, between the rich and the poor, comes down to a matter of education.

In its broad sense, civilization means not only comfort in daily necessities but also the refining of knowledge and the cultivation of virtue so as to elevate human life to a higher plane.

We should mutually teach and learn from each other, without shame or pride.

It is because of this that a Western proverb says that there must be a harsh government over stupid people. It is not that the government is harsh; the stupid people have invited this misfortune upon themselves.

The object of one's primary efforts should be a practical learning that is closer to ordinary human needs.

The borderline between freedom and selfishness lies at the point where one does or does not infringe upon the freedom of others.

The independence of a nation springs from the independent spirit of its citizens

Phê phán thì dễ... Nếu cảm thấy bất mãn với công việc người ta đang làm thì tự mĩnh hãy đứng ra làm thử việc đó

Mọi người sinh ra đều bình đẳng, nếu có khác biệt là do học vấn

A man will have rank only by dint of his talents, virtues, and accomplishments.

As a case in point, while it is natural that we show deference to a government official, this is not because of the dignity of that person's status. He is accorded that respect only because he performs that important role through his talent and virtues, and because he deals with weighty laws for the sake of the people. It is the laws which have dignity, not the man.

Even if a man keeps a secret mistress, she is a human being just the same. A person who uses a human being like a beast just for the pleasures of the moment, who disturbs the customs of the family and harms the education of his children an grandchildren, who spreads evils all over the country and leaves poison to future generations, must indeed be called a criminal.

Therefore people should be relieved and if ever they harbor any feeling of injustice against the government, they will not have to swallow their resentment and hate the government in silence. They can seek out the office or authorities concerned, quietly lodge their complaints, and discuss them openly. If their case is in accord with natural principle and human feeling, they should not hesitate to fight for it even at the risk of their lives. These are now the "responsibility" of the citizens of the nation.

The self-help philosophy fitted perfectly with the sentiments of Fukuzawa Yukichi (1835-1901), one of Meiji Japan's most influential educators and advocates of westernisation. In his work Gakumon no Susume (An encouragement of learning) of 1872, he wrote : There are no innate status distinctions between the noble and the base, the rich and the poor. It is only the person who has studied diligently, so that he has a mastery over things and events, who becomes noble and rich, while his opposite becomes base and poor.

As Sharar pointed out, a large part of Europe's power consisted of its capacity to kill, which was enhanced by continuous and vicious wars among the region's small nations in the seventeenth century, a time when Asian countries knew relative peace. 'The only trouble with us,' Fukuzawa Yukichi, author, educator and prolific commentator on Japan's modernization, lamented in the 1870s, 'is that we have had too long a period of peace and no intercourse with outside. In the meantime, other countries, stimulated by occasional wars, have invented many new things such as steam trains, steam ships, big guns and small hand guns etc.' Required to fight at sea as well as on land, and to protect their slave plantations in the Caribbean, the British, for instance, developed the world's most sophisticated naval technologies. Mirza Abu Talib, an Indian Muslim traveller to Europe in 1800, was among the first Asians to articulate the degree to which the Royal Navy was the key to British prosperity. For much of the nineteenth century, British ships and commercial companies would retain their early edge in international trade over their European rivals, as well as over Asian producers and traders.

Sự vật trên thế gian, không phải cứ xưa cũ là sinh ra giá trị.

養蚕の目的は蚕卵紙を作るにあらずして糸を作るにあり、教育の目的は教師を作るにあらずして実業者を作るにあり、

Trong xã hội hiện nay, kẻ nào dùng sức mạnh để cướp của cải của người khác, làm tổn thương danh dự của người khác, đều bị khép tội và chịu hình phạt. Vậy mà trong gia đình, người phụ nữ thường xuyên bị ức hiếp, nhưng từ xưa đến nay, hành động này chưa bao giờ bị lên án cả. Vì sao vậy?

Bí quyết duy nhất để nâng cao kiến thức: Không được tự mãn

Người không có tính độc lập thì thường phải dựa dẫm vào kẻ khác. Người dựa dẫm vào kẻ khác thì lúc nào cũng phải thăm dò ý tứ trông vào thái độ của người ta. Người lúc nào cũng phải dò ý dò tứ trông vào thái độ của người khác thì nhất định phải tìm cách lấy lòng người đó, luôn phải lấy lòng thành ra chịu ơn, lâu dần sẽ trở nên xu nịnh và luồn cúi người mình dựa dẫm. Chẳng mấy chốc tính xu nịnh, luồn cúi trở thành thói quen. Một khi đã quen xu nịnh, quen luồn cúi thì mặt phải “trơ” ra và “dây thần kinh” xấu hổ cũng mất.

Quan chức chính quyền được bổ nhiệm theo tài năng và nhân cách và là người thực thi pháp luật cho chúng ta. Chúng ta kính trọng họ theo lẽ đó, chứ không phải chúng ta kính trọng chức vụ và thành phần xuất thân của họ.

Đang hạnh phúc thì chớ quên sẽ có lúc phải đối mặt với tủi nhục

Tinh thần, chí khí độc lập là điểm xuất phát của mọi vấn đề

Những thứ không có ích chắc chắn sẽ có hại

Cá nhân có độc lập thì gia đình mới độc lập. Và như thế quốc gia cũng độc lập.

Luật nước hà khắc hay quảng đại hoàn toàn tuỳ thuộc vào thái độ, phẩm cách của quốc dân. Có người dân nào lại mong muốn một chế độ chính trị tàn bạo? Có người dân nào lại mong muốn cho đất nước kém phát triển? Có người dân nào lại mong cho nước mình bị ngoại bang khinh miệt? Không và không thể có. Đó chính là tình con người trong mỗi chúng ta.

Cái mà họ goi là “đền ơn, báo đáp đất nước” là gì? Chắc là họ muốn nói rằng nhờ có chính quyền này mà dân chúng mới được sống thanh bình, yên ổn làm ăn, không phải lo sợ kẻ xấu. Thế nhưng lập ra pháp luật, bảo vệ dân chúng giữ gìn an ninh… là công việc, là nghĩa vụ đương nhiên của chính quyền. Không thể coi đó là sự ban ơn, không thể coi đó là lòng tốt để rồi bắt dân phải hàm ơn, không thể coi đó là lòng tốt để rồi bắt dân phải hàm ơn hay báo đáp lại chính quyền. Nếu như chính quyền nghĩ như vậy thì ngược lại người dân sẽ nói rằng: Chính quyền phải hàm ơn dân và báo đáp cho dân mới phải, vì chính quyền sống bằng tiền thuế, tiền thóc lúa do dân đóng, cớ vì sao lại có chuyện ngược đời như thế được? Thực ra bên nào cũng nhận “ơn” của bên kia. Đó là sự có đi, có lại. Không có đạo lý nào buộc dân phải hàm ơn chính quyền mà chính quyền lại không cần phải hàm ơn dân cả.

Như tôi đã trình bày, quan hệ giữa quốc gia với quốc gia là mối quan hệ bình đẳng. Nhưng người dân nước đó thiếu tinh thần tự chủ, thiếu ý chí độc lập thì khó có thể tranh đấu với thế giới để bình đẳng về quyền lợi với tư cách là một quốc gia độc lập. Đó là do ba lý do dưới đây. Thứ nhất, Quốc dân không có tính cách độc lập thì lòng yêu nước cũng hàm hồ, nông cạn, vô trách nhiệm. Lý do thứ hai là tự bản thân không giác ngộ về tính độc lập, thì khi thương lượng với ngoại bang cũng không thể tranh đấu cho quyền lợi của mình được. Lý do thứ ba là người không có tinh thần độc lập là người dựa dẫm vào quyền lực của người khác, chạy theo cái xấu.

Không thể đánh giá được công cuộc khai hoá văn minh của một nước nếu chỉ nhìn vào diện mạo bề ngoài không thôi. Dù chính phủ Minh Trị có tự mãn đến mấy vì đã xây dựng được rất nhiều trường học, nhà máy xí nghiệp, xây dựng lục quân hải quân, thì tất cả những thứ đó cũng chỉ là cái vỏ ngoài, chỉ là “phần xác” của một quốc gia văn minh. Để hoàn thiện hình thức bề ngoài thì rất đơn giản. Vì chỉ cần có tiền. Có tiền là xây được trường học, mua được máy móc, dựng được nhà xưởng, trang bị súng ống tàu bè cho quân đội. Nhưng, có một vấn đề không hiện ra thành hình ở đây. Vấn đề này mắt không nhìn thấy, tai không nghe được, không thể mua bán, không thể vay mượn. Nó liên quan tới hết thảy người Nhật Bản chúng ta. Nó ảnh hưởng rất mạnh. Không có nó, thì mọi hình thái của văn minh như những gì mà tôi đã nêu ra ở trên đều không thể phát huy được hiệu quả trong thực tế. Nó phải là cái quan trọng nhất và phải được coi là “phần hồn” của văn minh. Vậy đó là cái gì? Đó chính là: “Chí khí độc lập của nhân dân, tinh thần độc lập của nhân dân”.

Nếu không vun đắp chí khí độc lập trong nhân dân, mà chỉ lo hoàn thiện cái vỏ bề ngoài của văn minh trên đất nước ta, thì điều đó cũng là vô nghĩa. Ngược lại, cái vỏ văn minh đó chỉ khiến cho lòng dân thêm yếu đuối, hoang mang.

Văn minh của một quốc gia, không phải do chính phủ sáng tạo từ trên xuống và cũng không phải do thường dân làm được từ dưới đưa lên. Văn minh của một quốc gia phải do tầng lớp giữa – giai cấp trung lưu – có tri thức, kiến thức, động não trước thời cuộc, suy nghĩ hợp lòng dân thực hiện.

Sức dân và sức chính quyền có cân bằng thì tiềm lực quốc gia mới gia tăng, nền móng độc lập của quốc gia mới vững chắc, có như vậy nước ta mới mong được bình đẳng với phương Tây.

Giải quyết được cái ăn, cái mặc, chỗ ở mà đã mãn nguyện, đã cảm thấy hài lòng rồi thì hoá ra cuộc đời con người trên thế gian này chỉ đơn thuần là được sinh ra rồi chết đi không thôi hay sao?

Không đơn giản là đọc vài chục cuốn sách lý thuyết, trở thành thương nhân, trở thành quan chức, trở thành thợ, có đủ tiền nuôi được gia đình con cái, thế là xong. Như thế thì mới chỉ dừng lại ở chỗ không làm ảnh hưởng đến người khác, chứ không mở ra, không đem lại con đường làm thế nào để sống có ích cho xã hội, cho con người.

Để trở thành người dẫn đường chỉ lối, để đưa tinh thần của mọi người trong xã hội lên tầm cao hơn, để dạy được những điều hay trong học vấn cho mọi người, thì hơn hết thảy mọi việc nào khác, trước hết các bạn phải cố gắng phấn đấu trong sự nghiệp học tập.

Hy vọng vào tương lai xán lạn là liều thuốc an ủi nỗi bất hạnh hiện thời

Vẫn biết rằng cuộc sống còn cơ cực, nhưng nếu bình tâm suy nghĩ cho kỹ về kinh tế, thì cái được, sau những nỗ lực và cần kiệm, do biết chờ thời để đạt được thành quả lớn sau này – chẳng phải là nhiều hơn so với việc kiếm được một chút ít tiền bạc trước mắt và ổn định nhỏ bé hay sao.

Quan sát sự vật, suy luận, đọc sách là cách để tích luỹ tri thức. Bàn bạc, tranh luận là cách để trao đổi tri thức. Viết, diễn thuyết là cách để mở rộng tri thức.

Những kẻ suốt đời chỉ biết học suông thì chí quá thấp. Những kẻ bê tha rượu chè, chơi bời là những con người vô dụng. Vậy mà lại lấy làm hãnh diện so với cái lũ người đó. Như thế có khác nào công khai cho người đời thấy sự ngu dốt?

Tri thức, nhân cách của con người có thể ví như thân cây. Còn danh dự, sự tín nhiệm có thể coi là những bông hoa nở trên đó.

Học tập chăm chỉ là lẽ đương nhiên của con người, chứ đâu đến mức phải khen ngợi

Without calculating the power of their own country, they have recklessly attempted to banish the foreigners, only to be rebuked by the foreigners in return .

But again, there are no individuals more pitiable and despicable than the ignorant and illiterate. The height of ignorance is to be shameless. When such people, through their own ignorance, have fallen into poverty and are hard pressed by hunger and cold, they recklessly hate the rich around them instead of blaming their own stupidity.

In addition, there are cases of people secure in fortune and from respectable families who know how to amass wealth, but do not know how to educate properly their own children. Since their young have not been properly educated, it is no wonder that they are ignorant.

Both government and people should have the common purpose that each function in its proper capacity, so that the peace of the country can be maintained, the government smoothly administering the affairs of the state and the people not suffering under its rule.

If people do not have these independent qualities of mind and are merely reliant on the power of others, the entire nation will be dependents and there will be no one to support them. It will be like a procession of blind men without a guide. Would this not be absurd?

In France there were many patriotic citizens, each of whom took the responsibility of the nation's crisis upon himself and fought for his own land without needing to be persuaded by others. Judging from this case, we can infer how, in a crisis calling for national defense, those who have the spirit of independence will exhibit deep concern for their country, in contrast to those who have not.

Calamity can arise from unexpected quarters. The weaker the spirit of independence in the people, the stronger will be the danger of the nation being betrayed.

In short, a common liberation of man and a common share of the nation's joys and sorrows will be better than the initiative of the few who bind the majority to their will and bear the burdens of government alone.

We must perform our duty as people, and the government its duty as the government, each assisting the other to preserve national independence.

We respond internally to external stimuli such as cold, heat, pain, itching; in this way we harmonize our bodily movements. If the external stimuli were suddenly withdrawn and the body was left to its internal processes only, our physical health would not last a single day. The same principle obtains with a nation of people. The government is a country's internal processes. Their harmonious functioning for the maintenance of national independence requires a balance of internal governmental power with the external power of its people. The government is the body and the people are its outside stimuli. Our national independence would also not last a single day were the external stimuli removed and the government left with only its own inner organs.

The civilization of a nation cannot be made to advance solely through the power of the government.

Since time immemorial, the people of the whole country have suffered under despotic rule which did not allow freedom of expression. They stile security by deception and escaped punishment by telling lies. Fraud and subterfuge became necessary tools of life; injustice and insincerity became daily routine. No one felt ashamed and no one asked questions. Honor fell to the ground and disappeared with the wind of the times. How, then did men have the time to lover their own country?

The civilization of a country should not be evaluated in terms of its external forms. Schools, industry, army, and navy, are merely external forms of civilization. It is not difficult to create these forms, which can be purchased with money. But there is additionally a spiritual component, which cannot be seen or heard, bough or sold, lent or borrowed. Yet its influence on the nation is very great. Without it, the schools, industries, and military capabilities lose their meaning. It is indeed the all-important value, i.e. the spirit of civilization.

Past governments deprived the people of power; the present regime robs them of their minds.

If the government cannot fulfill the principles of the national law, and causes the people to suffer financial losses, it must make reparations, irrespective of amount and age.

In essence, civilization means to advance the levels of knowledge and virtue of the people, so that each and every person can be the master of his own affairs in his dealings with society.

In society, a person who steals by force or who puts another to shame is called a criminal, and is punished. Why, then, is it that a man may openly put others to shame within the family without even being reproached for it?

Accordingly, it is clearly against the law of nature when one husband has two or three wives. We should not hesitate to call such mean beasts. Those who have a common father and mother are called brother and sisters, and the place where parents and children live is called a home. But here there are brother who have a common father but different mothers. There is only one father but a group of mothers. Can we call this a truly human home? It is not worthy of that name.

Someone may counter that if a man supports a number of mistresses, there will be no violation of human nature if he treats them properly. This is the opinion of Confucius himself, If what he says were true, a woman should be allowed to support a number of husbands. She should be able to call them male concubines, and give them lower-ranking positions in the household. What then?

According to Mencius, there are three kinds of impiety to one's parents, and not to have an heir is the most impious. To this I reply that any one who advocates ideas contrary to the natural law, even if he be Mencius or Confucius, should be unhesitatingly be called a criminal. What a shame to marry a woman, and to call her most impious if she does not bear a child! Even if it is only a pretest, is it not terrible? What person with a human heart could believe this wild talk of Mencius?

Of course, the old are happy to have grandchildren, but this is no reason to all a person unfilial if a grandchild's birth is late.

We just saw the Mencius says there are three kinds of unfiliality , and that the most filial impiety is not to have an heir. Now we read that a man, out of filial piety to his parents, tries to bury his child alive. Which is the real instance of filial piety? Or are they both not false theories and self-contradictory?

I once said that the mother-in-law should look back upon her younger days when she was a daughter-in-law and make it a good lesson. She ought to recall her own younger days, instead of tormenting her daughter-in-law.

The Zen sect preaches a way of spiritual enlightenment, the principle of which is said to be very recondite. But as we look at the monk's activities, we see that they are so remote as to be of no practical use. In fact, their ideas are vague to the point of being no opinions at all.

Confucius once sighed and said that it was difficult to deal with women and small-minded men. But now as I see it, I must say that this was a situation which Confucius himself brought about and he himself was displaying this vice. For there is no principle in terms of which human nature can be differentiated according to sex. Again, when he spoke of small-minded men, did he mean lowly persons? The children of the lowly are not necessarily inferior, and, needless to say, there are no innate distinctions between noble and inferior. But why, then, was Confucius troubled only by women and small-minded people? This was because Confucius taught people in general to be servile. He thus lumped together the weak women and lowly people, and did not allow them any individual freedom in any of their actions at all. Thereby Confucius implanted a spirit of envy in them, and when it reached an extreme, even he had to lament about it.

We find that people pay taxes and supply the needs of the government, thus supporting the household aspects of the government; but a despotic government disregards the suggestions of the people and blocks avenues of expression. Here protection has been accepted, but counsel has been blocked. From the point of view of the people, we can say that the government is also giving unsolicited protection.

Dispassionate calculation cannot decide everything.

Scholars who are intoxicated with rational economic arguments should not forget that there is also room for the private virtues of love and kindness.

There is much that is false in the realm of belief, and much that is true in the realm of doubt.

The progress of civilization lies in seeking he true facts both in the physical an the spiritual affairs of mankind. The reason for the Wes's present high level of civilization is that in every instance they proceeded from some irritation of doubt.

Every national language increases in sophistication in proportion to the complexity of the country's affairs, and there fore people should not suffer any inconvenience in using it.

Có thể nói, nền chính trị hà khắc không chỉ là tội do một bạo chúa hay những kẻ nắm quyền lực gây ra, mà còn là lỗi ở chính người dân chúng ta, do vô học do ngu dốt nên mới dẫn tới thảm hoạ cho chính mình

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