Yoshimi Takeuchi
Yoshimi Takeuchi was a Japanese Sinologist.
Biography
Yoshimi Takeuchi was a Sinologist, a cultural critic and translator. He studied Chinese author Lu Xun and translated Lu's works into Japanese. His book-length study, Lu Xun ignited a significant reaction in the world of Japanese thought during and after the Pacific War. Takeuchi formed a highly successful Chinese literature study group with Taijun Takeda in 1934 and this is regarded as the beginning of modern Sinology in Japan. He was a professor at Tokyo Metropolitan University from 1953 to 1960 when he resigned in protest. He was known as a distinguished critic of Sino-Japanese issues and his complete works were published by Chikuma Shobo during 1980–82.In 1931, Takeuchi graduated from high school and entered the faculty of letters at Tokyo Imperial University, where he met his lifelong friend, Taijun Takeda. Together they formed the Chinese Literature Research Society and in 1935, they published an official organ for the group, Chugoku Bungaku Geppo in order to open up the study of contemporary Chinese literature as opposed to the "old-style" Japanese Sinology. During 1937 to 1939 he studied abroad in Beijing where he became depressed due to the geo-political situation and drank heavily. In 1940, he changed the title of the official organ from Chugoku Bungaku Geppo to Chugoku Bungaku in which he published a controversial article, "The Greater East Asia War and our resolve" in January 1942. In January 1943, he broke up the Chinese Literature Research Society and decided to discontinue the publication of Chugoku Bungaku despite the group becoming quite successful. In December, he was called up for the Chinese front and stayed there until 1946. This encounter with what he saw as the real living China and Chinese people, as opposed to the abstract China of his studies, made a deep impression on him. He threw himself into a study of the modern colloquial language and during this time, his maiden work was published, the book-length study Lu Xun.
After repatriation, his essays On leader consciousness and What is modernity? became the focus of public attention in 1948 during the Japanese occupation. It is from such essays that his status as an important postwar critic was gradually acknowledged. After 1949, he was greatly moved by the foundation of the People's Republic of China and he continued to refer to the PRC in his articles and books. In 1953, he became a full professor at Tokyo Metropolitan University, a post he eventually resigned from in protest after Prime Minister Kishi Nobusuke rammed the revised U.S.-Japan Security Treaty through the National Diet with only members of his own party present in May 1960 despite the massive Anpo Protests expressing popular opposition to the new treaty. During the anti-treaty struggle, Takeuchi played a leading role as one of the foremost intellectuals in postwar Japan under the slogan he coined: "democracy or dictatorship?" From 1963, he argued in favor of Mao Zedong and the Chinese Cultural Revolution in his magazine Chugoku published by Chugoku no Kai until the diplomatic normalization between Japan and the PRC. He was particularly interested in Mao's "Philosophy of base/ground" which involves the principle of making one's enemy one's own. For Takeuchi, this was similar to Lu Xun's notion of cheng-cha, or endurance/resistance. In his later years, Takeuchi devoted himself to doing a new translation of Lu Xun's works.
Yu Dafu
In his graduation thesis, Takeuchi discussed Yu Dafu. He concluded:
Yu Dafu—he was an agonal poet. He pursued self-agony with a sincere manner and brought abnormal influence in the Chinese literary world by coming to light in bold expression. Because his agony sums up his young contemporaries' agony.
"Not
Japan as a humiliation
Shina and Chugoku
Takeuchi felt guilty about the Second Sino-Japanese War in 1937. At that time, Tokyo called China as not "Shina" but "Chugoku" for directing friendship between Japan and the Wang Jingwei regime. In Japanese, "Shina" is a discriminatory word for China. Takeuchi attempted to culturally resist such a manner in a period of a total war.However, as he knew the Greater East Asia War was also to some extent intended and characterized as a war to liberate East and Southeast Asian nations, Takeuchi pathetically declared his resolve for what he saw as a war of justice, which is generally interpreted as his cooperation with the war effort. After defeat in 1945, however, he knew that the declared aims of the war were deceptive and he tried to explain its aporias of both the liberation of colonies and anti-imperialism.
Overcoming modernity
"Overcoming modernity" was one of the catchwords that took hold of Japanese intellectuals during the war. Or perhaps it was one of the magic words. "Overcoming modernity" served as a symbol that was associated with the "Greater East Asian War".
In denouncing the intelligentsia for their wartime collaboration, it is common to lump these two symposiums together.
Rather my task is to distinguish among the symbolization of the symposiums, its ideas, and those who exploited these ideas.
It is difficult if not virtually impossible to strip the ideology from ideas, or to extract the ideas from ideology. But we must recognize the relative independence of ideas from the systems or institutions that exploit them, we must risk the difficulty of distinguishing the actual ideas. Otherwise it would be impossible to draw forth the energy buried within them. In other words, it would be impossible to form tradition.
After the defeat of 1945, Japanese journalism was full of discussion surrounding the issue of war responsibility, particularly that intellectuals and a famous wartime symposium entitled "Overcoming Modernity" which involved literary critic, Kobayashi Hideo and Kyoto-school philosopher, Nishida Kitaro. Wartime intellectuals were classified into three groups: Literary World, the "Japanese Romantics" and the Kyoto School. The "Overcoming Modernity" symposium was held in wartime Japan in and sought to interpret Japanese imperialism’s Asian mission in a positive historical light, as not any kind of simple fawning on Fascism, but rather ultimately, a step in the proper direction of Japan's destiny as an integral part of Asia. This was only a step, however, as, according to Takeuchi, while highlighting the aporias of modernity, the "Overcoming Modernity" debates failed to make those aporias themselves the subject of thought.
Critic Odagiri Hideo criticized the symposium as an "ideological campaign consisting in the defense and theorization of the militaristic tennō state and the submission to its war system". His view was accepted widely in post-war Japan. However, Takeuchi strongly opposed this easy pseudo-leftist formula.
The Pacific War's dual aspects of colonial invasion and anti-imperialism were united, and it was by this time impossible to separate these aspects.
For the Kyoto School, it was dogma that was important; they were indifferent to reality. I don't even think that they represented a "defense of the fait accompli that might makes right." These philosophers disregarded the facts.
Yasuda was at one and the same time a "born demagogue" and a "spiritual treasure"; he could not have been a spiritual treasure were he not also a demagogue. This is the Japanese spirit itself. Yasuda represents something illimitable, he is an extreme type of Japanese universalist from which there is no escape. ... The intellectual role played by Yasuda was that of eradicating thought through the destruction of all categories. ... This may be the voice of heaven or earth, but it is not human language. It must be a revelation of the "souls of our Imperial ancestors." There is not even any usage of the "imperial we." This is a medium. And the role that everyone had "eagerly anticipated" was that of the medium itself, who appears at the end as the "lead actor in a great farce." Yasuda played this role brilliantly. By destroying all values and categories of thought, he relieved the thinking subject of all responsibility.
Kobayashi Hideo was able to divest all meaning from facts, but he could not go beyond this. Literary World could only wait for the "medium" that was Yasuda to come and announce the disarmament of ideas.
In sum, the "Overcoming Modernity" symposium marked the final attempt at forming thought, an attempt that, however, failed. Such formation of thought would at least take as its point of departure the aim of transforming the logic of total war. It failed in that it ended in the destruction of thought.
In wartime 1942, Takeuchi declared a resolve on the war without fanatical chauvinism. In the postwar, Takeuchi's discussion was centred on the dual aspects of the Greater East Asia War. He attempted to resist war characteristics by using his own logic. However, for him, the wartime symposiums failed in the end. "Overcoming Modernity" resulted in scholastic chaos. Kobayashi Hideo of Literary World, who beat "World-Historical Standpoint" of the Kyoto School, was unworthy at this time. On behalf of such Kobayashi, Yasuda Yojuro of the Japanese Romantics showed only contempt.