Self-governing Independence and Freedom（自治自立・自治自由）

Background

This is a sentence from the same letter that contains the sentence in “Freedom Education, Self-governing Churches, Both Together.” This letter was written by Neesima to Yokota during his business trip, and the text of the letter conveys how he entrusted the management of the school during his business trip to the autonomy of Yokota and other students.
　In addition, “In terms of the amount of funds and facilities available, private universities cannot be compared to national universities. However, I do not doubt that this is a characteristic and strength of private universities, which nurture students to demonstrate their unique temperament and become self-governing, self-reliant citizens.” (“The Intentions for the Establishment of Doshisha University,” 1888, JNE, p.28; see “Private Schools and Private Universities”) is also important as a statement of self-reliance in terms of learning. This is a passage from “The Intentions for the Establishment of Doshisha University.”
　Thus, self-governance and self-reliance refer to a spirit of acting on one’s initiative and self-discipline based on one’s own belief in the truth, without relying on others or leaving things to others, both in terms of learning and school administration.
　This attitude is cultivated not only by learning “external civilization” and “the wisdom of science and literature,” but also by “operating wisdom” and “cultivating conduct and spirit” through “Christianity” (“The Intentions for the Establishment of Doshisha University,” 1888, JNE, p. 30).
　“The Intentions for the Establishment of Doshisha University” was announced just before the promulgation of the Constitution of the Empire of Japan (1889), Japan’s first modern constitution based on a constitutional monarchy with the Emperor as sovereign, and the establishment of the Imperial Diet (1890). According to “The Intentions for the Establishment of Doshisha University,” “the Constitutional Government should be maintained for a hundred years, not only based on miscellaneous provisions of laws…. The maintenance of a constitutional government cannot be achieved unless the people have the wisdom and the good conduct to stand up for themselves and govern themselves” (“The Intentions for the Establishment of Doshisha University,” 1888, JNE, p. 32). It is important for the spirit of the law to take root among the people, not the “external form” of the legal system. The purpose of Doshisha University’s establishment was to train people to be self-governing and self-reliant by “applying” Christianity to education.

Education in the Spring Breeze

“The spring breeze of Self-governing Independence and Freedom” is an expression reminiscent of Julius Hawley Seelye (1824–1895. president of Amherst College), a teacher whom Neesima respected and loved. A high official of the Ministry of Education, Fujimaro Tanaka (1845–1909) described Seelye as “just like a spring breeze” (“Introduction to The Way, the Truth, and the Life,” 1881, JNE, p. 248). The sickly Neesima was able to study at Seelye’s home while recuperating for a long time (“A Letter to Mrs. Hardy,” 1868, LJN, pp. 62–63). Like one of Aesop’s fables, The North Wind and the Sun, the kind of education that does not use fear and violence like the winter wind, but rather draws out self-governing behavior like the spring breeze, was the kind of education of self-government and freedom that Neesima practiced, and which he received at Amherst College.

Self-sufficiency in Learning

Self-sufficiency in learning is inextricably linked to freedom education. It was a “self-education” and “self-learning” style that used English books as textbooks and a school culture that cultivated the ability to think and solve problems rather than inject knowledge. The school’s culture was not based on the infusion of knowledge, but rather on the cultivation of problem- solving skills, and the ability to think.

The School’s Administrative Autonomy and Independence

The school’s administrative autonomy and independence were fostered through boarding life. The majority of the students were boarders, and the dormitory heads of the four dormitories were elected by vote to oversee dormitory life. Students in each dormitory lived, studied, and interacted with each other in an autonomous and mutually supportive manner as if they were a family. The early Doshisha was like a private school with free autonomy.

Contemporary Significance

The Study Style in Which Non-English Subjects Are Also Taught in English

The study style in which non-English subjects are also taught in English is practiced at relatively small universities today. At Doshisha, this style of learning is also practiced in several undergraduate and graduate schools.
　Let us consider learning English not from its external aspect, but from its mental aspect. This means learning without translations. Translated books are “easier to understand” than the originals, although they involve the translator’s interpretation.
　Today, the demand is for ease of understanding and speed. Even in universities, esoteric textbooks are shunned, and “easy-to-understand” textbooks are sold. Covid-19 has led to on-demand class videos and TV program recordings often viewed at double speed. But in our pursuit of clarity and speed, have we not lost sight of what is important?
　To work hard on one’s own on a subject, to take a stroll along the roadside, taking a side trip and admiring the flowers along the roadside, is what self-governance and independence in terms of learning are all about, and this will contribute to building a solid foundation for life.

Self-governing Independence and the Spirit of Law

Doshisha has become a much larger university than it was in its early days. There are many rules and regulations governing its internal operations. Although there are “miscellaneous provisions of laws” is the “spirit of the law” still alive and well at Doshisha? Hasn’t Doshisha lost its axis by being too preoccupied with ad hoc solutions that are sensitive to public opinion? Is there a pleasant “spring breeze” blowing in Doshisha’s application of its rules? Has Doshisha fallen into the trap of legalism, which only concerns whether or not there is a formal violation of the rules and uses the rules as a tool to judge people (see “The Basis of Moral Education at Doshisha University”)?
　Furthermore, respect for the “spirit of law” and “self-governing independence” was not merely an internal issue of Doshisha. Neesima intended to “cultivate a self-governing and self-reliant people” in Japan through Doshisha. 150 years after the founding of Doshisha, has this goal been achieved?

Talents Entrusted to Us

In the Gospel of Matthew, we find the Parable of the Talents. This is a story about a master who entrusts his servants with possessions according to the qualities of each of them and sets out on a journey. The servants in this story must be free to be adventurous in the management of the property entrusted to them. The servant who puts that property away without using it is severely reprimanded by his master when he returns home. The opening quote of this section is a letter written by Neesima to a student to whom he entrusted the autonomy of Doshisha while he was on a business trip. As Neesima is still absent today, this text must be read as his letter to us. When unexpected events such as pandemics, global warming, disasters, and wars occur, do we respond based on truth rooted in love, yet adventurously? Are we responding in an adventurous way (see “Freedom Education, Self-governing Churches, Both Together”) based on truth rooted in love? We should act autonomously and independently with the many treasures entrusted to us. We should have the spirit of “If I am convinced of what is right in the light of my conscience, I will boldly go forward, even if there are 10 million adversaries” (Mencius, B.C.E. 372?–289?). Of course, we are required to follow the example of Christ, who loved each individual (see “The Basis of Moral Education at Doshisha University” and “My Colleagues, Each Person is Precious”), to “cultivate conduct and spirit,” and to exercise self-discipline (self- governance), rather than to pursue self-interest.

(Itaru Fukaya)