He became Deputy Judge Advocate General (United Kingdom) to the British Army of the Rhine in 1945. He was one of the chief legal advisers during war-crimes proceedings, for both the Nuremberg trials and the Tokyo tribunal, held following the end of the Second World War. The term, bushido, came into common international usage with the 1899 publication of Nitobe Inazō's Bushido: The Soul of Japan which was read by many influential western people. [15] In Bushido (1899), Nitobe wrote: With a new introduction for this edition, The Knights of Bushido details the horrors perpetrated by a military caught up in an ideological fervor. Often expecting death, the Japanese flouted the Geneva Convention (which they refused to ratify). They murdered aircrews, bayoneted prisoners, carried out arbitrary decapitations, and practiced medical vivisection. Undoubtedly formidable soldiers, the Japanese were terrible conquerors. Their conduct in the Pacific is a harrowing example of the doctrine of mutual destruction carried to the extreme, and begs the question of what is acceptable—and unacceptable—in total war. In 1959 he and Bertrand Russell, the celebrated mathematician and philosopher, sent a joint letter to The Times explaining that they were different people.

The knights of Bushido - Open Library The knights of Bushido - Open Library

Bushidō ( 武士道, "the way of the warrior") is a moral code concerning samurai attitudes, behavior and lifestyle, [1] [2] [3] formalized in the Edo period (1603–1868). There are multiple types of bushido which evolved significantly through history. [1] [2] [4] Contemporary forms of bushido are still used in the social and economic organization of Japan. [1] Bushido is also used as an overarching term for all the codes, practices, philosophies and principles of samurai culture. [5] It is loosely analogous to the European concept of chivalry, but there are major differences. [6] [5] Origin [ edit ] The first predecessor to bushido was the class morality system of the Heian period. [48] Kamakura period [ edit ] Koyo Gunkan by Kosaka Masanobu (1616) These two estimable concepts, harmless in themselves, have been exploited and misused, again and again, in recent times by those who most urged, in Japan, a policy of territorial expansion. Those who made military aggression the national policy of Japan turned it into a moral issue by invoking the names of Hakko Ichiu and Kodo.According to the social psychologist Toshio Yamagishi ( ja:山岸俊男, 1948–2018) "Bushido is the ideal human image formed mainly in the Edo period, in other words a virtue in the groupism world." [76] It was the perfect person that fitted the ideal control of the samurai administration in the Edo period. [76] Meiji-Showa (1868–1945) [ edit ] Three samurai with different weapons, the one on the left has a yumi, in the center a katana and on the right a yari

Knights of Bushido, Used: Books - AbeBooks Knights of Bushido, Used: Books - AbeBooks

Bushido continues to exist in various forms in for example business, communication, martial arts and as a way of life. [1] [30] [46] [31] [109] [29] This is also called the bushido spirit. [11] [116] Modern translations [ edit ]The world of warriors which developed […] in the medieval period (12th – 16th century) was […] placed under the domination of the Buddhist religion […]. Buddhism makes the prohibition of killing living beings one of its main principles. […] Faced with death, some samurai thought they had inherited bad karma […] others knew they were doing evil. The Buddhist notion of impermanence (Mujo) tended to express a certain meaning to the fragility of existence, […]. Beliefs in the pure land of Buddha Amida […] allowed some warriors to hope for an Amidist paradise […]. Zen Buddhism with its doctrine of the oneness between life and death was also appreciated by many samurai […]. The world of medieval warriors remained a universe still largely dominated by the supernatural, and the belief in particular, in the tormented souls of warriors fallen in combat (who) returned almost obsessively in the dreams of the living. This idea also ensured the success of the Noh theater. [ citation needed] Books in which Edward Russell, 2nd Baron Russell of Liverpool contributed a foreword or an introduction: Since 2000, numerous general officers proclaimed the importance of bushido with lectures. [123] Bushido is useful for uniting troops with slogans such as "bravery" "discipline" and "honesty". [123] Takashi Araya is an author, martial artist and JGSDF veteran (1982–2008) who established the first special forces of the JSDF. [123] Araya wrote the 2015 book To those who Fight: Japan's Cause and Bushido. [124] He describes the essence of bushido which was created over a thousand years, and stresses the importance of training soldiers with bushido. [124] He argues the purpose of Japanese martial arts is not to kill other people, but to cleanse their evil spirits and open the way for coexistence and co-prosperity. [124] He says by training soldiers with bushido they can become the strongest fighting special forces. [124] He wants JSDF members to inherit bushido to be brave and live dignifiedly. [124] By using the action philosophy of bushido, they can become not only strong technologically, but also spiritually. [124] Opposition [ edit ] Was the Consul-General, the colonel asked, questioning the right of the military commander to take what action he thought fit? Morishima said 'No', but remained obdurate; he was certain that the matter could be satisfactorily adjusted through the normal diplomatic channels. He wrote the book Deadman's Hill: Was Hanratty Guilty? in 1965, which asserted wrongful conviction in the case. Lord Russell and his wife suffered significant harassment, in the form of frequent anonymous telephone calls, from Peter Louis Alphon, who had been an early suspect in the murder, before James Hanratty was found guilty and hanged in April 1962. Alphon was convicted and fined for this harassment, and his long-running involvement in the matter has remained controversial. [3] This case has continued to attract significant interest, with several further books, articles and television programmes investigating it, with many asserting Hanratty's wrongful conviction, and some key aspects are still unclear.

Bushido Code: The Eight Virtues of the Samurai The Bushido Code: The Eight Virtues of the Samurai

Be acutely honest throughout your dealings with all people. Believe in justice, not from other people, but from yourself. To the true warrior, all points of view are deeply considered regarding honesty, justice and integrity. Warriors make a full commitment to their decisions. In 1642, the Kashoki ( 可笑記, "Amusing Notes" ) was written by samurai Saitō Chikamori (斎藤親盛, 1603–1674) (ex-vassal of the Mogami clan from Yamagata Domain) and published. [1] [14] Chikamori's pen name was Nyoraishi (如儡子). The kashoki are 5 scrolls with wide-ranging content, including samurai knowledge with moral precepts, [1] the knowledge of ordinary people, the teachings of Confucian Buddhism, and narrative ones. It has moral precepts which explain theoretical aspects of bushido. [1] The 5th scroll has an important definition that was made by a samurai: [1] Thus the first known description of morality in bushido and the bushido spirit was the Kashoki. [1] Bushido is often described as a specific moral code that all members of the samurai class were obligated to follow. However, historically the samurai adhered to multiple warrior codes and the interpretations varied per samurai clan, individuals and eras. [1] [2] [4] [32] [5] These codes and philosophies changed drastically during the different eras. The earliest proto-bushido type existed since the Kamakura period (1185). [24] [25] [10] The degrees of devoutness and interpretations varied between individuals. [5] Since at least the Sengoku period, samurai didn't have compunction to use certain weapons. [5] Retreating from battles did occur if it was unwinnable while others chose to fight till the end. [5] Samurai did not actively seek an honorable death. [5] However, it was honorable to die in the service of a daimyo only while furthering the daimyo's cause. [5] The aging Yamamoto Tsunetomo's interpretation of bushidō is perhaps more illustrative of the philosophy refined by his unique station and experience, at once dutiful and defiant, ultimately incompatible with the laws of an emerging civil society. Of the 47 rōnin—to this day, generally regarded as exemplars of bushidō—Tsunetomo felt they were remiss in hatching such a wily, delayed plot for revenge, and had been over-concerned with the success of their undertaking. Instead, Tsunetomo felt true samurai should act without hesitation to fulfill their duties, without regard for success or failure. [ citation needed]Multiple bushido types have existed through history. The code varied due to influences such as Zen Buddhism, Shinto, Confucianism as well as changes in society and on the battlefield. [41] [1] [42] The consistent ideal is martial spirit, including athletic, military skills and valor: fearlessness toward the enemy in battle. [41] [1] Bushido is a path that the samurai of each era pursued for their entire existence. Nabeshima Naoshige (1538–1618) says similarly, that it is shameful for any man to die without having risked his life in battle, regardless of rank, and that " bushidō is in being crazy to die. Fifty or more could not kill one such a man. However, Naoshige also suggests that "everyone should personally know exertion as it is known in the lower classes". [61] The Tokugawa shogunate (1603–1867) codified aspects of the Samurai warrior values and formalized them into parts of the Japanese feudal law. [67] In addition to the "house codes" issued in the context of the fiefdoms (han) and texts that described the right behavior of a warrior (such as the Hagakure), the first Buke shohatto (Laws for the Military Houses, 武家諸法度) was issued by the government in 1615, which prescribed to the lords of the fiefdoms ( daimyo) and the samurai warrior aristocracy responsibilities and activities, the rules of conduct, simple and decent clothing, the correct supply in case of official visits, etc. [10] The edicts were reissued in 1629, and in 1635, by the third shogun Tokugawa Iemitsu. The new edicts made clear the shogunate's authority and its desire to assert control. [68] The swordsmanship skills of the samurai developed into character-building martial arts. [11]

Bushido - Wikipedia

The war crimes trials at Nuremberg and Tokyo meted out the Allies’ official justice; Lord Russell of Liverpool’s sensational bestselling books on Germany’s and Japan’s war crimes decided the public’s opinion. The Knights of Bushido, Russell’s account of Japanese brutality in the Pacific in World War II, carefully compiles evidence given at the trials themselves. Russell describes how the noble founding principles of the Empire of Japan were perverted by the military into a systematic campaign of torture, murder, starvation, rape, and destruction. Notorious incidents like the Nanking Massacre and the Bataan Death March emerge as merely part of a pattern. As no impression could be made on Colonel Itagaki, the Consul-General himself, on the morning of 19th September, cabled the Japanese Foreign Minister, Baron Shidehara, in the following terms:The 'Positive Policy', nevertheless, had its ups and downs, and when the Cabinet of Prime Minister Tanaka fell in 1929 the new Government resumed the 'Friendship Policy' which the new Foreign Minister, Baron Shidehara, always a thorn in the side of the military faction, had consistently favoured. This was based on goodwill and friendship in all dealings with China. Master swordsman Miyamoto Musashi's life exemplifies bushido. [26] Musashi (1584–1645) wrote The Book of Five Rings (Gorin no Sho) around 1643. [26] It consists of five volumes (Earth, Water, Fire, Wind and Void). The Book of Earth describes the general framework of bushidō. [26] For example: apply skills in any situation, always carry two swords, learn how to effectively use the lance, naginata, bow and arrow, and guns. A daimyo should know the strength of his troops and how to properly deploy them. Devote yourself to training to master a way, avoid evil acts and thoughts, broaden perspectives with arts and knowledge about different professions, make objective judgments etc. [26] Many early literary works of Japan talk of warriors, but the term bushidō does not appear in text until the Edo period. [53] The code which would become bushido was conceptualized during the late- Kamakura period (1185–1333) in Japan. [24] Since the days of the Kamakura shogunate, the "way of the warrior" has been an integral part of Japanese culture. [25] [10] Scholars generally regard pre-modern Japan as a "warrior nation" since the medieval period. [54] The samurai were role models for society since medieval times. In accordance with Confucianism, one of their duties was to serve as a role model for society. They balanced their martial arts skills with peaceful accomplishments such as literature, poetry and the tea ceremony. [55] Such as the medieval Japanese proverb Hana wa sakuragi, hito wa bushi ( Japanese: 花は桜木人は武士, literally "the [best] blossom is the cherry blossom; the [best] man is the warrior"). [56] In 1843 Nakamura said: Certain daimyos wrote about moral codes with influence from Zen Buddhism and Confucianism. There was not yet a strong attachment to moral values (apart from honor) in samurai society. Honor, weaponry and warfare were valued of utmost importance in Japanese culture. [43] Low priority was placed on monetary savings. [43] Tenets [ edit ] Another early use of the written term is in the Kōyō Gunkan in 1616 by Kōsaka Masanobu. In 1685, the ukiyo-e book Kokon Bushidō ezukushi ( 古今武士道絵つくし, "Images of Bushidō Through the Ages" ) by artist Hishikawa Moronobu included the term and artwork of samurai with simple descriptions meant for children. [1] In 1642, the Kashoki ( 可笑記, "Amusing Notes" ) was written by samurai Saito Chikamori and included moral precepts which explained the theoretical aspects of bushido. [1] [14] It was written with accessible kana and intended for commoners, not warriors. [1] It was very popular, demonstrating that the idea of bushido had spread among the population. [1] The Kashoki shows that moral values were present in bushido by 1642. [1] [ further explanation needed]