The Juxtaposition of Knowledge and Morality（智徳併行）

Background

In the first sentence, Neesima clearly states in Chapter 1, Article 1 of the Doshisha General Regulations that the purpose of the Doshisha is to provide education based on the principle of “juxtaposition of knowledge and morality” which literally means knowledge and morality going side by side. This is the first and foremost of Neesima’s educational philosophy. The education of “juxtaposition of knowledge and morality” means to implement “moral education” based on Christian values while conducting “intellectual education for acquiring knowledge.”
　The second quote indicates that the purpose of the education of “juxtaposition of knowledge and morality” is to cultivate “character,” which is fundamentally different from the cultivation of “human resources” that would be produced by receiving only “intellectual education” in which knowledge and intelligence are acquired. Neesima was concerned that “human resources” who only acquired knowledge and intellectual competence could have a negative impact on society. To prevent such a situation, Neesima believed that it was necessary to train “human characters” who had acquired “moral principles” that could control their intellect. The following letter from Neesima to Mr. and Mrs. Hardy (dated March 19th, 1872) clearly explains this point.

　As mentioned above, Neesima insists that while acquiring knowledge and intellectual competence is important, it is also extremely important to know how to use them ethically and correctly. For Neesima, intellectual and moral education were like the two wheels of a cart, and he believed that one or the other must never be lacking.
　Neesima founded a private school, the Doshisha English School, because he believed that for the formation of modern Japan, “intellectual education” based on Western science, technology, and institutions, as well as “moral education” based on Christian values, should be implemented simultaneously. Despite occasional government interference, the school strove to offer courses that taught Christian values. In the early days, Doshisha offered “intellectual education” on Monday through Friday as Academic Day and “physical education” on Saturday as Physical Day. Sunday was designated as Spiritual Day, a special day for “moral education,” and Bible study was encouraged (see “Freedom Education, Self-governing Churches, Both Together”).
　During Neesima’s time, the Meiji government was divided between two factions: one that emphasized intellectual education, led by Hirobumi Ito, and the other that prioritized moral education, led by Nagasane Motoda and others. The former, also known as the “Kaimei-ha” or “Enlightenment school,” argued that the people should concentrate on mastering Western science and technology, while the latter argued that the rapid introduction of Western knowledge had disturbed the human mind and that a national religion based on Confucianism should be established to strengthen moral education. The latter argument came to fruition in the form of the Imperial Rescript on Education promulgated in 1890. With Confucianism and the Imperial Rescript on Education at its core, government-led moral education had a major impact on modern Japan. Especially under the wartime regime, Doshisha, which did not support either the intellectual or moral education and which based its moral education on Christian values, had to endure difficult times while being caught between the educational philosophy of its founding and national morality.
　At Doshisha, too, there was a period of conflict among Neesima’s disciples when the school first opened, as they were divided into two factions, one emphasizing intellectual education and the other giving priority to moral education. Morihiro Ichihara, one of the first graduates of Doshisha English School, had been teaching at the same school as a faculty member, and had long advocated the prioritization of moral education based on Christian values. He was at odds with the intellectual education-oriented school of Shinjiro Okubo and Soho Tokutomi, who had come from Kumamoto. By placing moral education based on Christian values at the foundation of Doshisha education, Neesima aimed to overcome the sterile dualistic conflict between intellectual and moral education, and to create a new educational environment, i.e., Doshisha, that strives to achieve “the juxtaposition of knowledge and morality.”

Contemporary Significance

It is precisely because the world is in turmoil today that this education for achieving “the juxtaposition of knowledge and morality” is becoming increasingly important. What are the causes of the chaos in the world? These are the over-growth of human desires, politicians and businessmen driven by self-interest, and a frivolous and ephemeral way of thinking symbolized by “just for now, just for money, just for me,” with a narrow perspective and an emphasis on short-term practical gain. This lack of empathy and ethics toward future generations and other living things is accelerating the loss of biodiversity and hindering the achievement of the SDGs. Taken together, the root cause of the problems of modern society is the increase in the number of people who only grow in knowledge and desire and lack high ethical standards and decency.
　Science and technology are expected to develop further in the future, and our lives are predicted to change dramatically. Information and communication technology, artificial intelligence, automated driving technology, drone technology, space development, nuclear fusion, carbon capture technology, biotechnology, genome editing, precision medicine, regenerative medicine, deep-sea exploration, and modern and contemporary archaeology are among the research fields that have attracted particular attention in recent years. Some of these sciences and technologies may be under development to transition to a sustainable world. However, one wrong move can become a devil’s tool that violates human rights or intensifies armed conflicts. The risk increases when the majority of so-called “human resources” receive only “intellectual education.” The risk can be reduced if the majority of society is populated by people who have also received “moral education” and have acquired a sense of ethics and good conduct.
　The more technology develops, the more people who can use it correctly, fairly, and ethically are required to play an active and important role. Therefore, in the history of mankind, the present age is the time in which the education of achieving “the juxtaposition of knowledge and morality” is needed most. If we can “rediscover” and further “deepen” the spirit of “the juxtaposition of knowledge and morality,” Doshisha will make a great contribution to the society of the future.

(Yoshihiko Wada)