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English version\u2b07<\/p>\n

Shinto and Buddhist Beliefs and Japanese Ethics: Hikawa Shrine and Anrakuji Temple – 6
\nWhy do lost and found items have an unusually high probability of being returned to their rightful owners in Japanese society? Why is it that the probability of lost and found items being returned is so high in Japanese society? …<\/p>\n

I have been thinking about the unusually high probability of “lost items coming back” as one aspect of the Japanese sense of ethics, and how such a Japanese social character has been nurtured.
\nI had just visited an old house in Urawa where a priest of a Shinto shrine and a priest of a temple lived, so my theme naturally turned to the relationship between Japanese religiosity and ethical standards.
\nReligion has been an inevitable part of the human evolutionary process. Language was born, communication was established, and society was born. Certain “rules” became necessary, and the necessity to “systematize” them arose. First of all, when societies were born in Egypt and Mesopotamia, it seems that nature worship of the sun basically proceeded at the same time. Perhaps, as a universal human concept, it was based on the observation of the sun and celestial bodies.
\nIt is very easy to understand that the yearning for the regularity and constancy of the celestial movements is the basis of shared thinking. It is a knowledge that can be shared by all living things on earth. In particular, the human race has advanced to all continents of the earth in its Great Journey. At that time, understanding celestial navigation and the movement of the sun as a “compass,” so to speak, must have been most important. When agricultural societies began to settle in Japan, the study of the sun became an especially important theme, and the “ruling class” must have thought about how to make use of it.
\nSince the Jomon period, Japanese society has been based on the worship of nature, believing that there is a god dwelling in all things. The climate, with its distinct seasonal changes, and the great differences in the climatic characteristics of the various regions of the volcanic archipelago, have led to the establishment of a society of so-called “eight million” deities. In Izumo, there was a period when all the gods gathered at once, which was called “kamizaitsuki,” while in other areas it was called “kaminashizuki. I believe that the Japanese society of the mothers was a highly decentralized federation of states.
\nI believe that the foundation of Shinto was this social norm of eight million people. And in each local society, powerful figures emerged. In response to this spiritual climate, a loose ancient royal power called the Yamato Royalty established a united state-like structure. The establishment of the government through the Jinmu expedition is probably a good example of this.
\nThe emergence of the Ritsuryo system of government in East Asia further increased the need for modernization of the nation and led to the introduction of Buddhism. The wonder of Japan is that it has been extremely flexible in accepting these changes in its social system. Of course, there were some wars and struggles, but nothing as violent as in mainland China or the Korean peninsula. They have continued to accept the changes in an extremely peaceful manner.
\nAs a result of this historical process, our society has acquired a high sense of ethics and a national character that allows us to “report” the loss of any item, no matter where it is lost. This is a remarkable wisdom of our ancestors.
\nIs it still a deep devotion to nature that “the heavens are watching”?<\/p>\n","protected":false},"excerpt":{"rendered":"

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