Editing Bushido (section)

== Bushido types and tenets ==
Multiple bushido types have existed through history. The code varied due to influences such as [[Japanese Zen|Zen Buddhism]], Shinto, Confucianism as well as changes in society and on the battlefield.<ref name="britannica"/><ref name="nippon-bushido"/><ref name="britannica-groups"/> The consistent ideal is martial spirit, including athletic, military skills and valor: fearlessness toward the enemy in battle.<ref name="britannica"/><ref name="nippon-bushido"/> Bushido is a path that the samurai of each era pursued for their entire existence.

===Sengoku bushido===
* Period: Muromachi-Azuchi (Sengoku period) (1336–1603)
* Representative and important figures: [[Takeda Shingen]], [[Uesugi Kenshin]], [[Oda Nobunaga]], [[Tokugawa Ieyasu]], [[Katō Kiyomasa]], [[Nabeshima Naoshige]]

During this era the [[daimyo]] expanded their territory by force and strategy. Battles occurred frequently in various places. The purpose was to expand one's power. The killing of the enemy in a battle led to evaluation.
Certain daimyos wrote about moral codes with influence from [[Japanese Zen|Zen Buddhism]] and Confucianism. There was not yet a strong attachment to moral values (apart from honor) in samurai society. Honor, weaponry and warfare were valued of utmost importance in Japanese culture.<ref name="xavier"/> Low priority was placed on monetary savings.<ref name="xavier"/>

====Tenets====
* Honor<ref name="xavier"/>
* Warfare<ref name="xavier"/>
* Weapon mastery<ref name="xavier"/><ref name="musashi-five-rings"/>
* Martial arts<ref name="britannica"/><ref name="nippon-bushido"/>
* Valor in battle<ref name="nippon-bushido" />
* Early moral codes

===Edo bushido===
* Period: Early to late Edo (1603–1868)
* Representative and important figures: [[Kōsaka Masanobu]], [[Saito Chikamori]], [[Yamaga Soko]], [[Daidoji Tomoyama]], [[Yagyu Munenori]], [[Yamaoka Tesshu]], [[Miyamoto Musashi]], [[Yamamoto Tsunetomo]], [[Hishikawa Moronobu]]

After the chaotic Sengoku period, politics were carried out in orderly fashion, and peace was maintained. The samurai could no longer obtain merit on the battlefield. They found more significance of the samurai's existence in areas other than battle. As per Confucianism, it was valued to work for morals and the public, not for personal reasons. In addition, there were many martial arts who included religious boundaries such as Buddhism and Shinto.

A famous example is a passage in the ''[[Hagakure]]'': "Bushido is realised in the presence of death. In the case of having to choose between life and death you should choose death. There is no other reasoning. Move on with determination." It can be difficult to interpret, but it was radical at the time. That appeared in the Taihei era of the Edo period. The oral tradition of the [[Saga Domain]] feudal lord [[Nabeshima Mitsushige]], [[Yamamoto Tsunetomo]], is the main subject. There are many expressions that criticize the samurai who are associated with Confucianism and Buddhism that were popular at the time. There are many works that guide the art of treatment while describing the spirit of the samurai of the Sengoku period.

====Tenets====
''Bushidō'' expanded and formalized the earlier code of the ''samurai'', and stressed sincerity, frugality, loyalty, mastery of [[martial arts]], and [[honor|honour]] to the death. Under the ''bushidō'' ideal, if a ''samurai'' failed to uphold his honor he could only regain it by performing ''[[seppuku]]'' (ritual [[suicide]]).<ref name="britannica">{{Cite news |title=Bushido |language=en |url=https://www.britannica.com/topic/Bushido |url-status=live |access-date=2017-08-21 |archive-url=https://web.archive.org/web/20170801172446/https://www.britannica.com/topic/Bushido |archive-date=2017-08-01}}</ref> The core of bushido consists of a combination of teachings from Japan's three main philosophical traditions: 1. [[Buddhism in Japan|Buddhist]] precepts of serenity, stoicism, and non-attachment to life. 2. [[Shinto]] notions of fidelity and patriotism, and 3. [[Edo neo-Confucianism|Confucian]] morality.<ref name="samurai-spirit"/> People imbued with {{nihongo|bushi katagi|武士気質|extra=lit. "samurai spirit"}} can serenely carry out their work in the face of any adversity, and have the willpower to master themselves.<ref name="samurai-spirit"/> Taira Shigesuke, [[Daidōji Yūzan]] wrote ''Bushido Shoshinshu'' (武道初心集) (pre-1730) which provides practical and moral instructions for samurai to improve personal, social and professional standards.<ref name="shoshinshu">{{cite book |title=The Code of the Samurai: A Modern Translation of the Bushido Shoshinshu of Taira Shigesuke |author= Oscar Ratti, Thomas Cleary |date= 15 September 1999 |publisher= Tuttle |isbn=0804831904 }}</ref>

In an excerpt from his book ''Samurai: The World of the Warrior'',<ref>{{cite web|url=http://www.ospreysamurai.com/samurai_death02.htm|title=ospreysamurai.com|website=www.ospreysamurai.com|access-date=2006-03-05|archive-url=https://web.archive.org/web/20060315180151/http://www.ospreysamurai.com/samurai_death02.htm|archive-date=2006-03-15|url-status=usurped}}</ref> historian [[Stephen Turnbull (historian)|Stephen Turnbull]] describes the role of seppuku in feudal Japan:

<blockquote>In the world of the warrior, seppuku was a deed of bravery that was admirable in a samurai who knew he was defeated, disgraced, or mortally wounded. It meant that he could end his days with his transgressions wiped away and with his reputation not merely intact but actually enhanced. The cutting of the abdomen released the samurai's spirit in the most dramatic fashion, but it was an extremely painful and unpleasant way to die, and sometimes the samurai who was performing the act asked a loyal comrade to cut off his head at the moment of agony.</blockquote>

''Bushidō'' varied dramatically over time, and across the geographic and socio-economic backgrounds of the ''samurai'', who represented somewhere between 5% and 10% of the Japanese population.<ref name="cleary">Cleary, Thomas ''Training the Samurai Mind: A Bushido Sourcebook'' Shambhala (May 2008) {{ISBN|1-59030-572-8}}</ref> The first [[Meiji era|Meiji-era]] census at the end of the 19th century counted 1,282,000 members of the "high ''samurai''", allowed to ride a horse, and 492,000 members of the "low samurai", allowed to [[Daishō|wear two swords]] but not to ride a horse, in a country of about 25 million.<ref>Mikiso Hane ''Modern Japan: A Historical Survey, Third Edition'' Westview Press (January 2001) {{ISBN|0-8133-3756-9}}</ref>

Some versions of ''bushidō'' include compassion for those of lower station, and for the preservation of one's name.<ref name="Wilson"/> Early ''bushidō'' literature further enforces the requirement to conduct oneself with calmness, fairness, justice, and propriety.<ref name="Wilson"/> The relationship between learning and the way of the warrior is clearly articulated, one being a natural partner to the other.<ref name="Wilson"/>

Other pundits pontificating on the warrior philosophy covered methods of raising children, appearance, and grooming, but all of this may be seen as part of one's constant preparation for death—to die a good death with one's honor intact, the ultimate aim in a life lived according to ''bushidō''. Indeed, a "good death" is its own reward, and by no means assurance of "future rewards" in the [[afterlife]]. Some ''samurai'', though certainly not all (e.g., [[Amakusa Shirō]]), have throughout history held such aims or beliefs in disdain, or expressed the awareness that their station—as it involves killing—precludes such reward, especially in [[Buddhism]]. Japanese beliefs surrounding the ''samurai'' and the afterlife are complex and often contradictory, while the soul of a noble warrior suffering in hell or as a lingering spirit occasionally appears in Japanese art and literature, so does the idea of a warrior being reborn upon a [[lotus throne]] in paradise<ref>Zeami Motokiyo "Atsumori"</ref>

The essence of bushido was defined by Saitō Chikamori as:<ref name="nippon-bushido"/><ref name="britannica"/>
*Sincerity – do not lie, do not be insincere, do not be superficial
*Responsibility – do not be obsequious
*Frugality – do not be greedy<ref name="nippon-bushido"/>
*Politeness – do not be rude, do not slander
*Modesty – do not be boastful, do not be arrogant
*Loyalty – do not be unfaithful
*Harmony – be on good terms with comrades
*Tranquility – do not be overly concerned with events
*Compassion – show concern for one another, be compassionate, with a strong sense of duty.

===Meiji bushido===
* Period: [[Meiji period|Meiji]] to mid Showa (1868–1945).
* Representative and important figures: [[Nitobe Inazō]], [[Yukio Mishima]], [[Kanō Jigorō]], Kanno Kakumyō, [[Eiichi Shibusawa]], [[Fukuzawa Yukichi]]

Meiji bushido added absolute subservience to the will of the Emperor<ref name="thecollector"/> with an emphasis on loyalty and self-sacrifice.<ref name="ikegami"/> The book ''[[Bushido: The Soul of Japan]]'' by [[Nitobe Inazō]] popularized bushido internationally during the Meiji era. However, the morals that he described are romanticized interpretations and do not represent all of bushido through history.

In the [[Taishō]] era, bushido as the way of the merchant was advocated by industrialist [[Shibusawa Eiichi]] (1840–1931), known as the "father of Japanese capitalism".<ref name="Odagiri & Goto">{{cite book |last = Odagiri |first = Hiroyuki |title = Technology and Industrial Development in Japan |publisher = Oxford University Press |year = 1996 |isbn = 978-0-19-828802-2 |pages = 72–73}}</ref> Shibusawa was also a warrior who learned [[Shindō Munen-ryū]] and [[Hokushin Ittō-ryū]]. He spent some time as a vassal of [[Tokugawa Yoshinobu]], and since the Meiji era, he was a businessman and involved in the establishment of hundreds of corporations.
In his book "Theory and Arithmetic" (論語と算盤), he advocated the word "samurai business talent" (士魂商才). He linked the spirit of the samurai (bushido with the influence of Confucianism) to economic activity and denied immoral merchants for self-interest.

===={{anchor|Eight virtues}}Eight virtues of bushido (as defined by [[Nitobe Inazō]])====

As mentioned above, historically there was no unified code, which varied from clan to clan, but the so-called ''bushidō'' code was typified by eight [[virtue]]s according to [[Nitobe Inazō]], while he was in the United States, under obvious influence of western chivalry notions <ref name="samurai-archive">{{cite web |title=Nitobe Inazo |website=SamuraiWiki - Samurai Archives |url=https://wiki.samurai-archives.com/index.php?title=Nitobe_Inazo |archive-url=https://web.archive.org/web/20170911150917/https://wiki.samurai-archives.com/index.php?title=Nitobe_Inazo |archive-date=September 11, 2017}}</ref> in the [[Meiji Period]] (1900):<ref name="bushido-soul"/> Nitobe defined bushido as "the ways which fighting nobles should observe in their daily life as in their vocation."<ref name="samurai-spirit"/>

*{{Nihongo|[[Righteousness]]|[[wiktionary:義|義]]|gi}}
Be acutely honest throughout your dealings with all people. Believe in justice, not from other people, but from yourself. To the true warrior, all points of view are deeply considered regarding honesty, justice and integrity. Warriors make a full commitment to their decisions.
*{{Nihongo|[[Hero]]ic [[Courage]]|[[wiktionary:勇気|勇]]|yū}}
Hiding like a turtle in a shell is not living at all. A true warrior must have heroic courage. It is absolutely risky. It is living life completely, fully and wonderfully. Heroic courage is not blind. It is intelligent and strong.
*{{Nihongo|[[Charity (practice)|Benevolence]], [[Compassion]]|[[wiktionary:仁|仁]]|jin}}
Through intense training and hard work the true warrior becomes quick and strong. They are not as most people. They develop a power that must be used for good. They have compassion. They help their fellow men at every opportunity. If an opportunity does not arise, they go out of their way to find one.
*{{Nihongo|[[Respect]]|[[wiktionary:礼|礼]]|rei}}
True warriors have no reason to be cruel. They do not need to prove their strength. Warriors are not only respected for their strength in battle, but also by their dealings with others. The true strength of a warrior becomes apparent during difficult times.
*{{Nihongo|[[Honesty]]|[[wiktionary:誠|誠]]|makoto}}
When warriors say that they will perform an action, it is as good as done. Nothing will stop them from completing what they say they will do. They do not have to 'give their word'. They do not have to 'promise'. Speaking and doing are the same action.
*{{Nihongo|[[Honour]]|[[wiktionary:名誉|名誉]]|meiyo}}
Warriors have only one judge of honor and character, and this is themselves. Decisions they make and how these decisions are carried out are a reflection of who they truly are. You cannot hide from yourself.
*{{Nihongo|[[Duty]] and [[Loyalty]]|[[wiktionary:忠義|忠義]]|chūgi}}
Warriors are responsible for everything that they have done and everything that they have said and all of the consequences that follow. They are immensely loyal to all of those in their care. To everyone that they are responsible for, they remain fiercely true.
*{{Nihongo|[[Self-control|Self-Control]]|[[wiktionary:自制|自制]]|jisei}}

==== Associated virtues ====
* {{Nihongo|[[Filial piety]]|[[wiktionary:孝|孝]]|kō}}
* {{Nihongo|[[Wisdom]]|[[wiktionary:智|智]]|chi}}
* {{Nihongo|[[Fraternity]]|[[wiktionary:悌|悌]]|tei}}
* {{Nihongo|[[Duty]]|[[wiktionary:義理|義理]]|giri}} ([[Giri (Japanese)]])

===Contemporary bushido===
* Period: 1950–Present
* Representative and important figures: [[Lee Teng Hui]], [[Gackt]], [[Fukushima 50]]

Bushido continues to exist in various forms in for example business, communication, martial arts and as a way of life.<ref name="nippon-bushido"/><ref name="communication 301"/><ref name="bushido-martial-arts"/><ref name="BunrakuMTV"/><ref name="gackt"/><ref name="teng-hui"/> This is also called the bushido spirit.<ref name="samurai-spirit"/><ref name=pdo201011030b/>