Bushidō (武士道, Bushidō), meaning "Way of the Warrior", is a Japanese code of conduct and a way of the samurai life, loosely analogous to the concept of chivalry. It originates from the samurai moral code and stresses frugality, loyalty, martial arts mastery, and honor until death. Born of two main influences, the violent existence of the samurai was tempered by the wisdom and serenity of Confucianism and Buddhism. Bushidō developed between the 9th to 12th centuries and numerous translated documents dating from the 12th to 16th centuries demonstrate its wide influence across the whole of Japan.
According to the Japanese dictionary Shogakukan Kokugo Daijiten, "Bushidō is defined as a unique philosophy (ronri) that spread through the warrior class from the Muromachi (chusei) period." In Bushido: The Soul of Japan (1899), author Nitobe Inazō wrote: "...Bushidō, then, is the code of moral principles which the samurai were required or instructed to observe... More frequently it is a code unuttered and unwritten... It was an organic growth of decades and centuries of military career."
Nitobe was really not the first person to document Japanese chivalry in this way. In his text Feudal and Modern Japan (1896) Historian Arthur May Knapp wrote:
"The samurai of thirty years ago had behind him a thousand years of training in the law of honor, obedience, duty, and self-sacrifice..... It was not needed to create or establish them. As a child he had but to be instructed, as indeed he was from his earliest years, in the etiquette of self-immolation. The fine instinct of honor demanding it was in the very blood..."
Under the Tokugawa Shogunate, aspects of Bushidō became formalized into Japanese Feudal Law.
Translation of documents related to Bushidō began in the 1970s with Dr. Carl Steenstrup who performed a lifetime of research into the ethical codes of famous Samurai clans including Hojo Soun and Imagawa Ryoshun. Steenstrup's 1977 dissertation at Harvard University was entitled "Hôjô Shigetoki (1198–1261) and his Role in the History of Political and Ethical Ideas in Japan".
According to the editors of Monumenta Nipponica, "Tens of thousands of documents survive from the medieval period... Only a few have been translated into English, or are likely ever to appear in translation." One of the oldest English-language academic journals in the field of Asian studies, much of Dr. Steenstrup's significant findings were written for MN.
Primary research into Bushidō was later conducted by William Scott Wilson in his 1982 text "Ideals of the Samurai: Writings of Japanese Warriors" . The writings span hundreds of years, family lineage, geography, social class and writing style--yet share a common set of values. Wilson's work also examined the earliest Japanese writings in the 8th century: the Kojiki (712 AD), Shoku Nihongi (797 AD), the Kokin Wakashū (early 10th century), Konjaku Monogatari (CA 1106 AD) and the Heike Monogatari (1371), as well as the Chinese Classics (the Analects, the Great Learning, the Doctrine of the Mean, and the Mencius (CA 500 BC)).
In May, 2008, Thomas Cleary translated a collection of 22 writings on bushido "by warriors, scholars, political advisors, and educators". The comprehensive collection provides a historically rich view of samurai life and philosophy. The book gives an insider's view of the samurai world: "the moral and psychological development of the warrior, the ethical standards they were meant to uphold, their training in both martial arts and strategy, and the enormous role that the traditions of Shintoism, Buddhism, Confucianism, and Taoism had in influencing samurai ideals." The translations, in 22 chapters, span nearly 500 years from the 14th to the 19th centuries.
Some people in Japan as well as other countries follow the same virtues listed above under the philosophical term modern bushidō. The idea was derived from the fact that the Japanese male should be able to adapt his beliefs and philosophies to a changing world.
In an excerpt of James Williams' article "Virtue of the sword", a fairly simple explanation of modern bushidō can be found:
The warrior protects and defends because he realizes the value of others. He knows that they are essential to society and, in his gift of service, recognizes and values theirs... take the extra moment in dark parking lots at night to make sure that a woman gets into her car safely before leaving yourself. Daily involvement in acts such as these are as much a part of training as time spent in the dojo, and indeed should be the reason for that time spent training... When faced with a woman or child in a situation in which they are vulnerable, there are two types of men: those who would offer succor and aid, and those who would prey upon them.It has been thought that the code of Bushidō is dead as expressed by many swordsman. This is still being debated today. Many argue that it has passed away in this new era with the arrival of new cold and heartless guns and weapons. But there are those who think not. As it was famously put by Ali Armani the previous second strongest in the world.
"A swordsman's path shall never end, nor will the code of Bushidō. As long as there's someone to protect, as long as there is someone to carry on the code of Bushidō, it will not die. There will always be injustice and suffering, and one swordsman can't change the world, no matter how strong he or she is. But I can always protect those in my sight. I will always protect the weak and helpless, for that is the true code of Bushidō and I shall achieve this without taking a single human life. There will always be someone who will carry on my will and hold the sword which I hold, and carry on the code for it is something that needs to be pure and true, not altered by greed or evil. So if one billion people follow it wrongfully, or just a handful follow it righteously, it is the handful that are the true and strongest of all."
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