Economics, within the smooth feel of the notice, used to be brought into Japan within the moment 1/2 the 19th century. even though, eastern thinkers had already built, in the course of the 17th and eighteenth centuries, various attention-grabbing methods to concerns resembling the motives of inflation, the worth of exchange, and the position of the nation in fiscal task. Tessa Morris-Suzuki presents the 1st accomplished English language survey of the advance of financial proposal in Japan. She considers how the research of neo-classical and Keynesian economics was once given new impetus by means of Japan's 'economic miracle' whereas Marxist suggestion, fairly good verified in Japan, was once constructing alongside strains which are in simple terms now starting to be well-known via the West. She concludes with an exam of the novel rethinking of basic fiscal idea at the moment occuring in Japan and descriptions the various interesting new techniques that are rising from this 'shaking of the rules.
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Extra resources for A History of Japanese Economic Thought (Nissan Institute Routledge Japanese Studies Series)
2 The introduction of Western economic thought: from the Meiji Restoration to the First World War With the Meiji Restoration of 1868 the flow of Western ideas into Japan turned from an uncertain trickle to a flood. In the famous words of the Charter Oath issued by the Emperor Meiji in 1868, the government resolved that ‘knowledge shall be sought throughout the world so as to strengthen the foundations of imperial rule’ (Tsunoda et al. 1964: vol. 2, p. 137). The study of Western social and economic thought inevitably constituted an important part of that knowledge.
But the returned scholars of economics, particularly Tsuda Mamichi, defended free trade in terms that clearly reveal the influence of the extreme laissez-faire views of European economists such as Bastiat. Noting that ‘it is generally accepted among Western political economists that…tarrifs, rather than provide protection, are bad measures injurious to the people generally’ (Braisted 1976:56), Tsuda went on to enumerate reasons why protective tariffs were specifically unsuited to the conditions of contemporary Japan.
If one says to the merchant, ‘ Your profit alone is a sign of greed, and therefore a deviation from the right path’, one is hating the merchant and wishing for his destruction. Why should the merchant alone be detested as an inferior being? (Ishida 1972:226) The American historian Robert Bellah has argued that Baigan’s ethical system contributed to the emergence within Japan of a religious environment which (like European Protestantism) was exceptionally conducive to modernization and rationalization (Bellah 1957; his arguments are somewhat qualified in a more recent essay—see Bellah 1978).
A History of Japanese Economic Thought (Nissan Institute Routledge Japanese Studies Series) by Morris-Suzuki