By Wei-Bin Zhang
Why has eastern industrialisation been quite a bit swifter than that of China? The relative monetary improvement of Japan and China from comparable nineteenth-century stipulations are tested in vast philosophical, social, political and old standpoint. The publication demanding situations a standard assumption that chinese language Confucianism doesn't inspire modernisation, whereas jap Confucianism propelled industrialisation ahead. It examines additional the reason why Max Weber's judgement, 'the chinese language will be most likely extra able than the japanese, of assimilating capitalism', has now not been borne out.
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Additional info for Japan versus China in the Industrial Race
There was no strong tradition of letters among samurai and indeed the 'failure' of samurai to play a significant scholarly role in Tokugawa life is often considered to have been positive for Japan's modernisation. At the beginning of Tokugawa it was unusual to find a literate samurai. But a century later the opposite was true - an illiterate samurai was thought to be badly behind the times. But Tokugawa Japan did not develop an educated elite that monopolised all intellectual activity. The lack of any such special class partly explains why modern mass education could spread so rapidly.
A great psychic distance quickly develops once they separate as two distinct households. In Japan, individual members' needs are satisfied by contributing to the welfare of the group. Each member has no difficulty in recognising the interdependence of mutual obligations and reciprocal benefits within the group. Japanese groupism emphasises harmonious relationships with regard to emotive content, economic profit and co-operation. A clear distinction is made between insiders and outsiders. When the sense of reciprocity is questioned, a Japanese group Confucianism in Qing China and Tokugawa Japan 31 may quickly lose its cohesiveness and vitality.
Japanese groupism emphasises harmonious relationships with regard to emotive content, economic profit and co-operation. A clear distinction is made between insiders and outsiders. When the sense of reciprocity is questioned, a Japanese group Confucianism in Qing China and Tokugawa Japan 31 may quickly lose its cohesiveness and vitality. In this sense, the group tie among members is not as solid as the Chinese family relationship. But this may be a strength rather than a weakness when the time is right.