Uesugi Shinkichi, Spinoza and Fascism - how Spinoza's metaphysics underwrites Uesugi's Ultranationalist Vision for Japan in the Early 20th century

[Kevin von Duuglas-Ittu]

For now this is a placeholder for what could be a fascinating discussion of the more than ideosyncratic way that the metaphysics of Spinoza provided the metaphysical groundwork for Uesugi's Ultranationalist vision for Japan. For now just a brief sketch, and an attached PDF of the full chapter on Uesugi's political thought, from the excellent Japan's Holy War - The Radical Ideology of Japan Shinto Ultranationalism, by Walter Skya.

As Skya worked to position Uesugi's thought in terms of Europe's political thought, drawing lines of direct and indirect influence, he finds no correspondence for several elements which to my eye are significantly Spinozist (the Spinoza of the Ethics). He does mark out anarchist Peter Kropotkin's influence on Uesugi, and Kropotkin had Spinoza influence (likely in just the area's Skya cites), but the areas where Spinoza's metaphysics speaks the loudest are not really addressed. This post just lines them up:

They are:

1. The spatio-temperal matrix through which Uesugi views sociability. This is VERY Spinozist. 

2. The why in which ancestors are said to currently exist, this is could be conceivably argued with Spinoza's sub specie aeternitatis concept of existence.

3. Perhaps most importantly, as it lines up two of the most distinguishing features of both thinkers, the manor in which Free Will is eclipsed both metaphysically in Spinoza, and socio-politically in Uesugi. A non-coercive authority of sheer power to which one aligns....for Spinoza it is the Universe, for Uesugi is the State as an expression of the Emperor.

There are other arguable foundational aspects of thought, for instance the way that Spinoza treats women and animals as outside of the normative "us" of men, arguments of sameness which could be homologous to Uesugi's treatment of race or Nationality, and general concepts of the State or a People as a single thing, and organism (a fixed ratio of movement and rest).

In any case, putting these thoughts here, and the chapter.

Uesugi Shinkichi - The Emperor and the Masses.pdf

<<< pdf download

 

 

[Kevin von Duuglas-Ittu]

This may seem out of place in a forum that is largely focused on Muay Thai, History and Philosophy, but there are two aspects that cause it to be posted here.

The first is that I've long been a student of Spinoza, and intuitively felt that his Philosophy had something to say about Thailand's Muay Thai. I've also written on Spinoza and the Totalitarian State: Spinoza and State Torture and Other Unfeeling Things and Spinoza’s Logic of Affects and an Ontology of Torture, a line of thought I've never seen anyone explore. Spinoza is hailed as instead one of the earliest advocates for the democratic state, and even in some ways Liberal Democracy, and very often is depicted in terms of the immanence within his thought, a sort of liberal or radical becoming. The above Uesugi line of thought does not take my imitatio Dei argument, at least not directly. Instead he builds out of the very distinct dimension of Spinoza's thought, its denial of Free Will, putting that denial in the service of authoritarianism. This is an important aspect of Spinoza's metaphysics and I've never seen it argued from before. (There are corollaries to be made between Spinoza read as a proto-Cybernetic thinker, and Totalitarianism, of course. You can read on Spinoza as a Cybernetist here: Is Spinoza a Cyberneticist, or a Chaoplexicist?) 

Secondly though, I came to this study of Japanese Ultranationalism because Japanese Kickboxing in the 1970s, as it interfaced with Thailand's Muay Thai, was under strong Ultranationalist influence. Noguchi, a father of Japanese Kickboxing, was son to an Ultranationalist terrorist, (the famed boxer) Susumu Noguchi.

The Yakuza who likely funded the rise of Japanese Kickboxing, had historical ties with Ultranationalism, enough to hypothesize that some of that era's ethos, behind Japanese fighting prowess was furthering this political view. And, Thailand itself had decades of totalitarian dictatorship, during which it aligned itself with Japanese Fascism, and the Fascism of Germany and Italy, not only becoming an Axis ally in WW2, but aligning itself culturally. Even Rajadamnern Stadium's architect was Italian around WW2, and it expresses some of that Neo-Classical European aesthetic. Thailand's Muay Thai, in its turn toward a volkish heroism in the 1940s-1950s, could be understood in this movement.

It is enough to say that these interests and stretches of history, in Japan and Thailand, along with Spinoza, provide an interesting setting for speculative interpretation.

[Kevin von Duuglas-Ittu]

A very large difference between Japanese Ultranationalism and mid-century Thai dictatorship is that Japan's theorists placed supreme importance on the Emperor, who embodied The State, while Phibun's dictatorship, at least upon its rise, minimized the King of Thailand (who was very young). Thailand's Fascism was much more paternalistic, and perhaps (?) volkish, and perhaps lacked the same anchorage in religion that Shinto and ancestor worship did in Japan. Thailand seemed also to be positioning itself between world powers, especially in the decline of colonial influence on neighboring territory (and their claim), while all the same passing political mandates that aligned Thailand with "civilized" Western culture.

 

Japanese Ultranationalism on the other hand was in answer and defiance of Western Culture and its seen-as morally corrosive Capitalist values. I don't know enough about Thailand's years of dictatorship to see if there were areas of overlap in theory and discussion, or if wholesale they were distinct in these ways. Or, if the growing Chinese Bangkok population (China an enemy of imperialist Japan) also steered Thailand away from closer alliance. Phibun, apparently, even explained his dress-code mandates in terms of insulating Thailand from too much Japanese influence of not outright cultural hegemony. 

This is to say that at the same time, roughly, Thailand and Japan were going through Fascist movement, but they were likely understood somewhat differently. Yet, the role of martial prowess, and even the fighting arts like Muay Thai &/or Karate, as a symbol of National strength, or volkish strength, may have had correspondence.

As I've mentioned elsewhere, the rise of fighters like the convicted murderer, fearsome Suk in Thailand has been read as a volkish, anti-royal, or at least anti-urban, cultured elite, change in the sport early to mid-century.

[Kevin von Duuglas-Ittu]

1 hour ago, Kevin von Duuglas-Ittu said:

Muay Thai &/or Karate, as a symbol of National strength, or volkish strength, may have had correspondence.

"Establishment of the original military school

The original Dai Nippon Butoku Kai facility was created as a private organization in 1895 in Kyoto.^[3] in 1919, Mr Hiromichi Mishikubo (Vice-president of DBNK) made the term change from Bujutsu to Budo. In the eyes of Mishikubo the term bujutsu seemed heavily concerned with physical technique and insisted in using Budo as a mental discipline and as it was representative if the term Bushido. All -jutsu termed Arts transitioned to become -Do and thus became standard terms at the Butokukai. In 1921, the DBNK executive committee decided to make kendo, Judo and Kyudo the main Budo disciplines. Kendo and Judo grading system was established in 1895 and kyudo in 1923. By the 1930s a systematic appropriation of martial arts by the state was underway, fueled in the successful wake of the Russo-Japanese War, sped up even more in 1942–1945 during the apex of Japan's "militarisation" (sengika). This led to a number of "unprecedented policies aimed at making martial arts education combat effective and ideologically aligned with ultra-nationalistic government policy" ^[3] were set into motion. This strove to corral any and all budo organizations under state control to which the proposal of the "National Physical Strength Deliberation Council" sponsored by the Ministry of Health and Welfare recommended that an "all-encompassing extra-governmental organization" formed between the five ministries of Kōseishō (Health and Welfare), Mombushō (Education), Rikugunshō (Army), Kaigunshō (Navy) and the Naimushō (Home) which promoted budō in schools, community organizations and groups. This was an effective way to expand the reach and breadth of the propaganda being issued by the ultra nationalistic government into the community, plus allowing a clear path to community indoctrination through budō programs; especially notable was the efforts targeting children and schools that is apparent by the amount of funding it received, allocated by a national budget at the time."

from Dai Nippon Butoku Kai wikipedia