been widely recognized by writers on
sociology. These practices of the Protestant churches are,
nevertheless, of inestimable value in the upbuilding both of the
individual and of society. And Japan needs these elements at the
earliest possible date in order to supplement the new order of society
which is being established. Without them it is a question whether in
the long run this new order may not prove a step downward rather than
upward.

This completes our detailed study of Japanese moral characteristics as
revealed alike in their ideals and their practices. Let us now seek
for some general statement of the facts and conclusions thus far
reached. It has become clear that Japanese moralists have placed the
emphasis of their ethical thinking on loyalty; subordinated to this
has been filial piety. These two principles have been the pivotal
points of Japanese ethics. All other virtues flowed out of them, and
were intimately dependent upon them. These virtues are especially
fitted to upbuild and to maintain the feudal order of society. They
are essentially communal virtues. The first group, depending on and
growing out of loyalty, was concerned with the maintenance of the
larger communal unity, formerly the tribe, and now the nation. The
virtues connected with the second principle--filial piety--were
concerned with the maintenance of the smaller unit of society--- the
family. Righteousness and duty, of which much was made by Japanese
moralists, consisted in the observance of these two ideals.

The morality of individualism was largely wanting. From this lack
sprang the main defects of the moral ideal and of the actual practice.
The chief sins of Old Japan--and, as a matter of fact, of all the
heathen world, as graphically depicted by Mr. Dennis in his great work
on "Christian Missions and Social Progress"--were sins of omission and
commission against the individual. The rights of inferiors practically
received no consideration at the hands of the moralists. In the
Japanese conception of righteousness and duty, the rights and value of
the individual, as such, whatever his social standing or sex, were not
included.

One class of defects in the Japanese moral ideal arose out of the
feudal order itself, namely, its scorn of trade. Trade had no vital
relation to the communal unity; hence it found and developed no moral
sanctions for its guidance. The West conceives of business deceit as
concerned not only with the integri