Changing Japanese Business, Economy and Society: by M. Nakamura

By M. Nakamura

Which will regain its competitiveness, Japan is restructuring and globalizing its enterprise and economics approach, in addition to different features of society. the way it is resolving this is often of massive curiosity to its international buying and selling companions. With contributions from recognized North American and eastern teachers, this publication discusses those concerns from historic, analytical and empirical views.

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By M. Nakamura

Which will regain its competitiveness, Japan is restructuring and globalizing its enterprise and economics approach, in addition to different features of society. the way it is resolving this is often of massive curiosity to its international buying and selling companions. With contributions from recognized North American and eastern teachers, this publication discusses those concerns from historic, analytical and empirical views.

Show description

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In more specific terms, he explained the reasons for the anomalous land situation in Japan: 'In the japanese case, curiously the land is not immovable property (fudosan) but movable property (dosan). To borrow money from the banks, the most desirable pledge for them was land (a curious custom indeed), and the landowner might, depending on circumstances, use this cash as working funds to purchase another piece of land. In the meantime, through all sorts of manipulation, the land price soared. , p.

For all his wisdom and 38 Ryotaro Shiba and the Call for Meiji Values insights as an historian, writer and educator, it is no surprise that Shiba was referred to as the philosopher or a compass of Japan (Yoshida, 1996, p. 120). Notes 1 See, for example, Daly (1999). 2 Discussion in this section is mainly based on this article, included in Ryotaro Shiba (1992, pp. 191-220). 3 In practice, its meaning is close to the English saying 'Honesty is the best policy'. 4 Provisional translation provided by the Ministry of Foreign Affairs of Japan.

In other words, would Japan be able to set the standards for contemporary civilization? To accomplish this goal, Shiba suggested that the philosophical underpinning for Japan could be found in the philosophy of the Kegon school (in Chinese, Hua-yen; Sanskrit, Avatarsake), which was introduced to Japan from China in the Nara period (710-84) and since then had been integrated into the life of the Japanese people as their 'everyday wisdom' (zoku-tetsugaku). In the Kegon philosophy, according to Shiba (2002), there is no notion that there are absolute beings like in Christianity.

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