Spheres in Japanese Society

The ordering of the public celestial orbit is understandable only with reference to Confucianism, derived from Chinese influences beginning in the sixth century. Prior to that time, japan did not be possessed of a stratified society. Confucianism places an stress on harmony among heaven, nature, and human society, and this is to be achieved with each person accepting his or her social lineament and contributing to the social order by proper behavior. The meaning is that hierarchy is natural so that relative differences in lieu define nearly all social interaction, with distinctions made by age or seniority, gender, educational attainment, and place of employment (Dolan and Worden, 1990, 96). The suggestion is further that those in power, those higher up in the hierarchy, have attained their status through personal value and the aspect of right behavior, as is indicated in a discussion of lead candidates for leadership in a village analyzed by Confucius in developing a political philosophy:

If unity man were to come to the fore as village leader, he would first have to cultivate and improve his personal character. If he did not listen to others with kindness and compassion, and spend time in endless discussions with people, he would not do. Even though it capability not be the most lucrative expressive style to behave, he must never be mean (Watanabe, 1980, 72-73).

One inwardness of expressing these differences in s

Much of the emphasis on the public discipline and on the relationship mingled with the private sphere and the public sphere--the individual and society at large--has been attributed to a need in Japan to manage crowd living conditions. Private space is managed with flexible walls for basiss, movable walls and separators that cede the same bea to serve several functions, unlike the American and British tradition in which a room oftentimes has only one function. A room in Japan may therefore be an eating place, a deflexion area, and even a sleeping place at polar times. The Japanese further cope with limited space by miniaturizing parts of their environment and by fostering an attitude of superciliousness in perfection of detail.

This is seen in their art and in their husbandry practices, for example. The Japanese protect their private sphere by shutting out the neighborhood and the city, both of which can be a source of noise. This is gracious by means of walls, careful siting of homes, and the positioning of interior spaces in order to place a strong-arm boundary around a family group. The interior of the family environment is consequently often richly differentiated through flexible custom and decorative arrangements (Altman, 1975, 176).

Greenbie (1988) states that in the West the traditional home is a box with openings, while in Japan the traditional home is a space-m old(a)ing system having one, to, or at most common chord fixed walls, with one or more of the sides equipped with slue panels that can be opened to the outside. The spatial transformation is accomplished seasonally and also at different hours for different circumstances. in that respect are few fixed walls on the inside, and interior spaces are likewise separated by sliding panels (Greenbie, 1988, 14).

Historically, in old Japan, space and social organization were interrelated so that the way in which space was organized in the public sphere represented the hierarchical organization of society. Proximity to the core indicat
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