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The Farm (The Office)
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"The Farm"
The Office episode
Episode no.
Season 9
Episode 17
Directed by
Paul Lieberstein
Written by
Paul Lieberstein
Production code
9005[1]
Original air date
March 14, 2013
Running time
22 minutes
Guest appearance(s)
Majandra Delfino as Fannie
Matt Jones as Zeke
Thomas Middleditch as Jeb
Blake Garrett Rosenthal as Cammy
David Koechner as Todd Packer
Allan Havey as Henry
Nora Kirkpatrick as Esther
Mary Gillis as Aunt Shirley
Tom Bower as Heinrich Manheim (deleted scene)[2]
Episode chronology
← Previous
"Moving On" Next →
"Promos"
The Office (U.S. season 9)
List of The Office (U.S. TV series) episodes
"The Farm" is the seventeenth episode of the ninth season of the American comedy television series The Office and the 192nd overall. It originally aired on NBC on March 14, 2013. The episode guest stars Matt Jones as Dwight's cousin Zeke, Majandra Delfino as Dwight's sister Fannie, Blake Garrett Rosenthal as his nephew, and Thomas Middleditch as his brother.
The series—presented as if it were a real documentary—depicts the everyday lives of office employees in the Scranton, Pennsylvania, branch of the fictional Dunder Mifflin Paper Company. The episode revolves around Dwight Schrute (Rainn Wilson) and Oscar Martinez (Oscar Nunez) who attend the funeral of Dwight's Aunt Shirley at Schrute Farms. Dwight receives his aunt's property, and he and his siblings decide to run it. Meanwhile, Todd Packer (David Koechner) returns to the office to get back at them for his firing a year prior.
"The Farm" was produced to serve as a backdoor pilot for a proposed spin-off series starring Wilson as Dwight, which NBC ultimately did not pick up. The episode received mostly negative reviews from television critics, with many criticizing Dwight's farm storyline and some critics calling it a "Frankenstein episode". The episode was viewed by 3.54 million viewers and received a 1.9/5 rating among adults between the ages of 18 and 49. The episode ranked fourth in its timeslot, and it was the highest-rated NBC series of the night.
Contents
[hide]
1 Plot
2 Production
3 Broadcast and reception
3.1 Ratings
3.2 Reviews
4 References
5 External links
Plot[edit]
Dwight Schrute (Rainn Wilson) receives news that his Aunt Shirley has died, and he informs the office. The only co-worker he invites to the funeral is Oscar Martinez (Oscar Nunez), who flees when Dwight begins shooting the corpse with a shotgun to ensure it is really dead. At the funeral, Dwight's family gathers: his cousins Mose (Michael Schur) and Zeke (Matt Jones), his brother Jeb (Thomas Middleditch), his sister Fannie (Majandra Delfino), his nephew Cammy (Blake Garrett Rosenthal), and his uncle Heinrich (Tom Bower). The family learns that Aunt Shirley has willed the siblings her estate on the condition that they all come back home to run it. Despite Dwight's enthusiasm in inheriting it, Fannie and Jeb are unwilling to move back in due to the lack of sophistication farm life offers. Nevertheless, Dwight convinces them to help him run the farm.
Meanwhile, Todd Packer (David Koechner) visits the office and announces that he wants to make amends for his past behavior. He makes rude remarks masked as apologies and hands out store-bought cupcakes. Pam Halpert (Jenna Fischer) argues that they should not eat the cupcakes, to spite Packer. She remains adamant on this point even after Packer leaves, but once Pam goes home the remaining employees eat the cupcakes. Packer reveals to the documentary crew that he spiked the cupcakes with drugs, supposedly as revenge for getting him fired (though none of the employees present save Nellie had anything to do with his being fired). He then visits Jim Halpert (John Krasinski) and Darryl Philbin (Craig Robinson) at Athlead in Philadelphia, pulling the same trick on them. In the morning, Pam returns to the office and announces she is going to eat her cupcake, only to find everyone else reeling from the aftereffects of Packer's deed.
Production[edit]
Majandra Delfino guest starred as Dwight's sister.
The episode was written and directed by executive producer and former showrunner Paul Lieberstein, marking his thirteenth writing credit, sixth directorial credit and fourth dual credit.[3] "The Farm" was the fifth episode produced, but was the seventeenth aired, as noted by its production number.[1] It was originally supposed to act as a backdoor pilot for a spin-off series starring Wilson and focusing on Dwight. As such, Wilson was initially slated to appear in only 13 episodes of The Office's ninth season before leaving for the spin-off.[4] Paul Lieberstein, the showrunner for The Office for seasons five through eight, stepped down at the start of season nine in order to focus more energy on the potential spin-off.[5] However, upon review, the spin-off was not picked up by NBC.[6] Executive producer Greg Daniels revealed that the episode would have additional material shot so that it fits better into the season, as the original version contained "certain aspects that were appropriate for a pilot of a new show".[7]
The episode guest stars Majandra Delfino, Blake Garrett Rosenthal, Thomas Middleditch, Matt Jones, and Tom Bower as members of Dwight's family; Delfino plays Dwight's sister Fannie, Rosenthal plays Dwight's nephew Cammy, Middleditch portrays Dwight's brother Jeb, Jones portrays Dwight's cousin Zeke, and Bower appears as Dwight's great uncle Heinrich, in a deleted scene.[2][6][8] Jones had previously appeared in the ninth season entry, "Junior Salesman".[9]
Broadcast and reception[edit]
Ratings[edit]
"The Farm" originally aired on NBC on March 14, 2013, after a four-week hiatus.[10] In its original American broadcast, the episode was viewed by an estimated 3.54 million viewers and received a 1.9 rating/5 percent share.[11] This means that it was seen by 1.9 percent of all 18- to 49-year-olds, and 5 percent of all 18- to 49-year-olds watching television at the time of the broadcast. This marked a decrease in the ratings from the previous episode, "Moving On".[11][12] The Office ranked fourth in its timeslot, being beaten by an episode of the CBS police procedural Person of Interest which received a 2.9/8 percent rating, an entry of the ABC series Grey's Anatomy which received a 2.6/7 percent rating, and an installment of the Fox series Glee which received a 2.0/6 percent rating.[11] Despite this, the episode was the highest-rated NBC series for the night.[11] 1.90 million viewers watched the episode via DVR playback, bringing the total viewership to 5.36 million viewers and a 3.0 18–49 rating.[13]
Reviews[edit]
"Then there was the open-endedness of Dwight walking onto the farm with his brother and sister, the beginning of the new life. The tone didn't match. None of this was necessarily bad on its own, but because we know what we know, it came off less like a weird outing for Dwight and revealed the stitching of people trying to patch in a standalone episode... which by mere approach made it feel larger and grander, the seams of the monster."
—Nick Campbell, TV.com[14]
"The Farm" received mostly negative reviews from critics, many criticizing Dwight's farm storyline and some critics calling it a "Frankenstein episode".[14][15] M. Giant of Television Without Pity awarded the episode a C.[16] Alan Sepinwall of HitFix considered NBC's decision not to pick the spin-off for more episodes the right decision, writing that the characters and scenes were "barely sketches" and featured too much "cartoonishness". Sepinwall also criticized the Todd Packer scenes, and only saw Dwight's interactions with his nephew, Cammy, in a positive light.[17] TV.com columnist Nick Campbell called the farm storyline "unnatural" compared to the episode and the series, as a whole, and wrote that the tone to the ending "didn't match". Despite this, he complimented the storyline for "establishing tone, characters, and direction in literally half the time usually allotted".[14] The A.V. Club reviewer Erik Adams complimented the episode for serving as a "breather" from the season's long arcs, and gave good background information into Dwight's personality. He went on to criticize the pilot's broad humor, writing that following the scene featuring Dwight shooting a shotgun into his aunt's casket, "it would be next to impossible for The Farm to heighten from that point". Adams graded the episode a B.[18]
Damon Houx of Screen Crush called the two storylines "two pieces of that [sic] didn't work all that well together", which all added to a "dull" episode. Houx complimented Koechner's performance, calling him a "great improviser" but wrote that the whole plot was lacking. He also considered the farm plotline to be pointless and aimless, especially due to it airing in the last few episodes of the series.[19]
References[edit]
^ Jump up to: a b Wilson, Rainn (December 13, 2012). "Remember all of these? #FinalSeason". Facebook.com. Retrieved December 13, 2012.
^ Jump up to: a b "Uncle Heinrich". NBC.com. March 16, 2013. Archived from the original on May 23, 2013. Retrieved March 16, 2013.
Jump up ^ Paul Lieberstein (writer & director) (March 14, 2013). "The Farm". The Office. Season 9. Episode 17. NBC.
Jump up ^ Weisman, Jon (July 5, 2012). "Greg Daniels and the Future of 'The Office'". Variety. Penske Business Media. Retrieved July 12, 2012.
Jump up ^ Goldberg, Lesley (May 21, 2012). "'The Office' Adds Two EPs for Season 9". The Hollywood Reporter. Prometheus Global Media. Retrieved May 29, 2012.
^ Jump up to: a b Bricker, Tierney (October 30, 2012). "Rainn Wilson's Office Spinoff, The Farm, Not Picked Up by NBC". E! Online. Retrieved October 30, 2012.
Jump up ^ Roots, Kimberly (December 26, 2012). "The Office Boss: Retooled Spin-Off Episode Will Still Air – and Change Up the Dwangela Plan". TVLine. Retrieved December 26, 2012.
Jump up ^ O'Neal, Sean (August 27, 2012). "Two More People Cast in The Office spinoff The Farm, Including the Wacky Nazi Uncle". The A.V. Club. The Onion. Retrieved December 13, 2012.
Jump up ^ Cornet, Roth (February 1, 2013). "The Office: "Junior Salesman" Review". IGN. Retrieved February 4, 2013.
Jump up ^ "Shows A–Z – Office, The on NBC". The Futon Critic. Retrieved March 15, 2013.
^ Jump up to: a b c d Kondolojy, Amanda (March 15, 2013). "Thursday Final Ratings: 'The Big Bang Theory', 'American Idol' & 'Community' Adjusted Up; 'Elementary' Adjusted Down". TV by the Numbers. Zap2it. Retrieved March 15, 2013.
Jump up ^ Kondolojy, Amanda (February 15, 2013). "Thursday Final Ratings: 'Zero Hour', 'Big Bang Theory', 'Community', 'Idol', 'Elementary' & 'Grey's Anatomy' Adjusted Up; 'Scandal' Adjusted Down". TV by the Numbers. Zap2it. Retrieved February 15, 2013.
Jump up ^ Bibel, Sara (April 1, 2013). "Live+7 DVR Ratings: 'The Big Bang Theory' Leads Adults 18–49 Ratings & Total Viewership Gains; '90210' Earns Biggest Percentage Increase in Week 25". TV by the Numbers. Zap2it. Retrieved April 14, 2013.
^ Jump up to: a b c Campbell, Nick (March 15, 2013). "The Office "The Farm" Review: Try Not to Laugh When We Say "Backdoor"". TV.com. Retrieved March 30, 2013.
Jump up ^ Cornet, Roth (March 15, 2013). "The Office: "The Farm" Review". IGN. Retrieved March 25, 2013.
Jump up ^ M. Giant (March 14, 2013). "The Office TV Show – The Office Photos & Videos, The Office Reviews & The Office Recaps | TWoP". Television Without Pity. Retrieved March 19, 2013.
Jump up ^ Sepinwall, Alan (March 15, 2013). "Review: The Office – The Farm: The spin-off that wasn't". HitFix. Retrieved March 19, 2013.
Jump up ^ Adams, Erik (March 14, 2013). ""The Farm" | The Office | TV Club | TV". The A.V. Club. Retrieved March 25, 2013.
Jump up ^ Houx, Damon (March 15, 2013). "'The Office' Review: "The Farm"". Screen Crush. Retrieved March 25, 2013.
External links[edit]
"The Farm" at NBC.com[dead link]
"The Farm" on IMDb
"The Farm" at TV.com
[hide]
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Season 8
"The List"
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"Lotto"
"Garden Party"
"Spooked"
"Doomsday"
"Pam's Replacement"
"Gettysburg"
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Season 9
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"Work Bus"
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"The Boat"
"The Whale"
"The Target"
"Dwight Christmas"
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Bushido
From Wikipedia, the free encyclopedia
This is the latest accepted revision, reviewed on 12 April 2018.
Jump to: navigation, search
This article is about the Japanese concept of chivalry. For other uses, see Bushido (disambiguation).
This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2011) (Learn how and when to remove this template message)
Japanese samurai in armor, 1860s. Photograph by Felice Beato
Bushidō (武士道, "the way of warriors") is a Japanese collective term for the many codes of honour and ideals that dictated the samurai way of life, loosely analogous to the concept of chivalry in Europe.
The "way" originates from the samurai moral values, most commonly stressing some combination of sincerity, frugality, loyalty, martial arts mastery, and honour until death. Born from Neo-Confucianism during times of peace in the Edo period (1600–1878) and following Confucian texts, while also being influenced by Shinto and Zen Buddhism, allowing the violent existence of the samurai to be tempered by wisdom and serenity. Bushidō developed between the 16th and 20th centuries, debated by pundits who believed they were building on a legacy dating back to the 10th century, although some scholars have noted that the term bushidō itself is "rarely attested in pre-modern literature".[1]
Under the Tokugawa shogunate, some aspects of warrior values became formalized into Japanese feudal law.[2]
The word bushidō was first used in Japan during the 17th century in Kōyō Gunkan,[3][4][5] but did not come into common usage until after the 1899 publication of Nitobe Inazō's Bushido: The Soul of Japan.[6] In Bushido (1899), Nitobe 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. In order to become a samurai this code has to be mastered."[7]
Nitobe was the first to document Japanese chivalry in this way. In 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."[8]
Contents
[hide]
1 Historical development
1.1 Early history to 16th century
1.2 17th to 19th centuries
1.3 19th to 21st centuries
2 Tenets
2.1 Eight virtues of Bushidō (as envisioned by Nitobe Inazō)
2.2 Associated virtues
3 Modern translations
4 Major figures associated with Bushidō
4.1 Fictional characters
5 See also
6 References
7 External links and further reading
Historical development[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2010) (Learn how and when to remove this template message)
Early history to 16th century[edit]
Many early literary works of Japan talk of warriors, but term bushidō does not appear in text until the Edo period.[9]
From the literature of the 13th to 16th centuries, there exists an abundance of references to military ideals, although none of these should be viewed as early versions of bushidō per se.[citation needed] Carl Steenstrup noted that 13th and 14th century writings (gunki monogatari) "portrayed the bushi in their natural element, war, eulogizing such virtues as reckless bravery, fierce family pride, and selfless, at times senseless devotion of master and man".[citation needed]
Compiled over the course of three centuries, beginning in the 1180s, the Heike Monogatari depicts a highly fictionalized and idealized story of a struggle between two warrior clans, the Minamoto and the Taira, at the end of the 12th century—a conflict known as the Genpei War.[citation needed] Clearly depicted throughout the epic is the ideal of the cultivated warrior.[citation needed] The warriors in the Heike Monogatari served as role models for the educated warriors of later generations, although the ideals depicted by them were assumed to be beyond reach.[citation needed] Nevertheless, during the early modern era, these ideals were vigorously pursued in the upper echelons of warrior society and recommended as the proper form of the Japanese man of arms.[citation needed]
The sayings of Sengoku-period retainers and warlords such as Katō Kiyomasa and Nabeshima Naoshige were generally recorded or passed down to posterity around the turn of the 16th century when Japan had entered a period of relative peace. In a handbook addressed to "all samurai, regardless of rank", Katō states:
"If a man does not investigate into the matter of bushidō daily, it will be difficult for him to die a brave and manly death.[citation needed] Thus, it is essential to engrave this business of the warrior into one's mind well."[citation needed]
Katō was a ferocious warrior who banned even recitation of poetry, stating:
"One should put forth great effort in matters of learning. One should read books concerning military matters, and direct his attention exclusively to the virtues of loyalty and filial piety....Having been born into the house of a warrior, one's intentions should be to grasp the long and the short swords and to die."[10][clarification needed]
Naoshige says similarly, that it is shameful for any man to die without having risked his life in battle, regardless of rank, and that "bushidō is in being crazy to die. Fifty or more could not kill one such a man". However, Naoshige also suggests that "everyone should personally know exertion as it is known in the lower classes".[10]
17th to 19th centuries[edit]
Miyamoto Musashi killing a giant creature, from The Book of Five Rings
Japan enjoyed a period of relative peace from 1600 to the mid-19th century. During this period, the samurai class played a central role in the policing and administration of the country.[citation needed] The bushidō literature of this time contains much thought relevant to a warrior class seeking more general application of martial principles and experience in peacetime, as well as reflection on the land's long history of war.[citation needed] The literature of this time includes:
Budo Shōshinshu (武道初心集) by Taira Shigesuke, Daidōji Yūzan (1639–1730)
Hagakure as related by Yamamoto Tsunetomo to Tsuramoto Tashiro.
Bugei Juhappan (武芸十八般)
A Book of Five Rings by Miyamoto Musashi
The Hagakure contains many sayings attributed to Sengoku-period retainer Nabeshima Naoshige (1537–1619) regarding bushidō related philosophy early in the 18th century by Yamamoto Tsunetomo (1659–1719), a former retainer to Naoshige's grandson, Nabeshima Mitsushige. The Hagakure was compiled in the early 18th century, but was kept as a kind of "secret teaching" of the Nabeshima clan until the end of the Tokugawa bakufu (1867).[11] His saying, "I have found the way of the warrior is death", was a summation of the focus on honour and reputation over all else that bushidō codified.[12]
Tokugawa-era rōnin, scholar and strategist Yamaga Sokō (1622–1685) wrote extensively on matters relating to bushidō, bukyō (a "warrior's creed"), and a more general shidō, a "way of gentlemen" intended for application to all stations of society. Sokō attempts to codify a kind of "universal bushidō" with a special emphasis on "pure" Confucian values, (rejecting the mystical influences of Tao and Buddhism in Neo-Confucian orthodoxy), while at the same time calling for recognition of the singular and divine nature of Japan and Japanese culture. These radical concepts—including ultimate devotion to the Emperor, regardless of rank or clan—put him at odds with the reigning shogunate. He was exiled to the Akō domain, (the future setting of the 47 Rōnin incident), and his works were not widely read until the rise of nationalism in the early 20th century.[citation needed]
The aging Yamamoto Tsunetomo's interpretation of bushidō is perhaps more illustrative of the philosophy refined by his unique station and experience, at once dutiful and defiant, ultimately incompatible with the laws of an emerging civil society. Of the 47 rōnin—to this day, generally regarded as exemplars of bushidō—Tsunetomo felt they were remiss in hatching such a wily, delayed plot for revenge, and had been over-concerned with the success of their undertaking. Instead, Tsunetomo felt true samurai should act without hesitation to fulfill their duties, without regard for success or failure.[citation needed]
This romantic sentiment is of course expressed by warriors throughout history, though it may run counter to the art of war itself. This ambivalence is found in the heart of bushidō, and perhaps all such "warrior codes". Some combination of traditional bushidō's organic contradictions and more "universal" or "progressive" formulations (like those of Yamaga Sokō) would inform Japan's disastrous military ambitions in the 20th century.[citation needed]
19th to 21st centuries[edit]
Recent scholarship in both Japan and abroad has focused on differences between the samurai caste and the bushidō theories that developed in modern Japan. Bushidō in the prewar period was often emperor-centered and placed much greater value on the virtues of loyalty and self-sacrifice than did many Tokugawa-era interpretations.[13] Bushidō was used as a propaganda tool by the government and military, who doctored it to suit their needs.[14] Scholars of Japanese history agree that the bushidō that spread throughout modern Japan was not simply a continuation of earlier traditions.
More recently, it has been argued that modern bushidō discourse originated in the 1880s as a response to foreign stimuli, such as the English concept of "gentlemanship", by Japanese with considerable exposure to Western culture. Nitobe Inazo's bushidō interpretations followed a similar trajectory, although he was following earlier trends. This relatively pacifistic bushidō was then hijacked and adapted by militarists and the government from the early 1900s onward as nationalism increased around the time of the Russo-Japanese War.[15]
The junshi suicide of General Nogi Maresuke and his wife on the death of Emperor Meiji occasioned both praise, as an example to the decaying morals of Japan, and criticism, explicitly declaring that the spirit of bushidō thus exemplified should not be revived.[16]
During pre-World War II and World War II Shōwa Japan, bushido was pressed into use for militarism,[17] to present war as purifying, and death a duty.[18] This was presented as revitalizing traditional values and "transcending the modern".[19] Bushidō would provide a spiritual shield to let soldiers fight to the end.[20] As the war turned, the spirit of bushidō was invoked to urge that all depended on the firm and united soul of the nation.[21] When the Battle of Attu was lost, attempts were made to make the more than two thousand Japanese deaths an inspirational epic for the fighting spirit of the nation.[22] Arguments that the plans for the Battle of Leyte Gulf, involving all Japanese ships, would expose Japan to serious danger if they failed, were countered with the plea that the Navy be permitted to "bloom as flowers of death".[23] The first proposals of organized suicide attacks met resistance because although bushidō called for a warrior to be always aware of death, they were not to view it as the sole end. Nonetheless, the desperate straits brought about acceptance[24] and such attacks were acclaimed as the true spirit of bushidō.[25]
Prisoners of war denied being mistreated and declared that they were being well-treated by virtue of bushidō generosity.[26] Broadcast interviews with prisoners were also described as being not propaganda but out of sympathy with the enemy, such sympathy as only bushidō could inspire.[27]
Tenets[edit]
Bushidō expanded and formalized the earlier code of the samurai, and stressed sincerity, frugality, loyalty, mastery of martial arts, and 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).[28]
In an excerpt from his book Samurai: The World of the Warrior,[29] historian Stephen Turnbull describes the role of seppuku in feudal Japan:
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.
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.[30] The first 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 wear two swords but not to ride a horse, in a country of about 25 million.[31]
Some versions of bushidō include compassion for those of lower station, and for the preservation of one's name.[10] Early bushidō literature further enforces the requirement to conduct oneself with calmness, fairness, justice, and propriety.[10] The relationship between learning and the way of the warrior is clearly articulated, one being a natural partner to the other.[10]
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[32]
Eight virtues of Bushidō (as envisioned by Nitobe Inazō)[edit]
The bushidō code is typified by eight virtues:[33]
Righteousness (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.
Heroic Courage (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.
Benevolence, Compassion (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.
Respect (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.
Integrity (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.
Honour (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 whom they truly are. You cannot hide from yourself.
Duty and Loyalty (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.
Self-Control (自制, jisei)
Associated virtues[edit]
Filial piety (孝, kō)
Wisdom (智, chi)
Fraternity (悌, tei)
Modern translations[edit]
Modern Western translation of documents related to bushidō began in the 1970s with Carl Steenstrup, who performed research into the ethical codes of famous samurai including Hōjō Sōun and Imagawa Sadayo.[34]
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 older Japanese writings unrelated to the warrior class: the Kojiki, Shoku Nihongi, the Kokin Wakashū and the Konjaku Monogatari, as well as the Chinese Classics (the Analects, the Great Learning, the Doctrine of the Mean, and the Mencius).
In May 2008, Thomas Cleary translated a collection of 22 writings on bushidō by warriors, scholars, political advisers, and educators, spanning 500 years from the 14th to the 19th centuries. Titled Training the Samurai Mind: A Bushido Sourcebook, it gave 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".
Major figures associated with Bushidō[edit]
Asano Naganori
Imagawa Ryōshun
Katō Kiyomasa
Sakanoue no Tamuramaro
Honda Tadakatsu
Tokugawa Ieyasu
Torii Mototada
Sasaki Kojirō
Saigō Takamori
Yamaga Sokō
Yamamoto Tsunetomo
Yamaoka Tesshū
Yukio Mishima
Hijikata Toshizō
Miyamoto Musashi
Fictional characters[edit]
Spike Spiegel
Ogami Ittō
Samurai Jack
Roronoa Zoro
Auron
Cyan Garamonde
Miyamoto Usagi
Kenshin Himura
Jubei Yagyu
James Howlett
Colleen Wing
Drift (Transformers)
Ghost Dog
See also[edit]
Budō
Hagakure
Hana wa sakuragi, hito wa bushi
Japanese martial arts
The Unfettered Mind
Zen
Zen at War
References[edit]
Jump up ^ "The Zen of Japanese Nationalism", by Robert H. Shart, in Curators of the Buddha, edited by Donald Lopez, p. 111
Jump up ^ 'Tokugawa shogunate'
Jump up ^ Willcock, Hiroko (2008). The Japanese Political Thought of Uchimura Kanzō (1861-1930): Synthesizing Bushidō, Christianity, Nationalism, and Liberalism. Edwin Mellen Press. ISBN 077345151X. Koyo gunkan is the earliest comprehensive extant work that provides a notion of Bushido as a samurai ethos and the value system of the samurai tradition.
Jump up ^ Ikegami, Eiko, The Taming of the Samurai, Harvard University Press, 1995. p. 278
Jump up ^ Kasaya, Kazuhiko (2014). 武士道 第一章 武士道という語の登場 [Bushido Chapter I Appearance of the word Bushido] (in Japanese). NTT publishing. p. 7. ISBN 4757143222.
Jump up ^ Friday, Karl F. "Bushidō or Bull? A Medieval Historian's Perspective on the Imperial Army and the Japanese Warrior Tradition" The History Teacher, Vol. 27, No. 3 (May, 1994), pp. 340
Jump up ^ Nitobe, Inazō (1899). Bushidō: The soul of Japan.
Jump up ^ Arthur May Knapp (1896). "Feudal and Modern Japan". Retrieved 2010-01-02.
Jump up ^ "The Zen of Japanese Nationalism," by Robert H. Sharf, in Curators of the Buddha, edited by Donald Lopez, p. 111
^ Jump up to: a b c d e William Scott Wilson, Ideals of the Samurai: Writings of Japanese Warriors (Kodansha, 1982) ISBN 0-89750-081-4
Jump up ^ "The Samurai Series: The Book of Five Rings, Hagakure -The Way of the Samurai & Bushido - The Soul of Japan" ELPN Press (November, 2006) ISBN 1-934255-01-7
Jump up ^ Meirion and Susie Harries, Soldiers of the Sun: The Rise and Fall of the Imperial Japanese Army p 7 ISBN 0-394-56935-0
Jump up ^ Eiko Ikegami. The Taming of the Samurai: Honorific Individualism and the Making of Modern Japan. Cambridge, MA: Harvard University Press, 1995.
Jump up ^ Karl Friday. Bushidō or Bull? A Medieval Historian's Perspective on the Imperial Army and the Japanese Warrior Tradition. The History Teacher, Volume 27, Number 3, May 1994, pages 339-349.[1]
Jump up ^ Oleg Benesch. Inventing the Way of the Samurai: Nationalism, Internationalism, and Bushido in Modern Japan. Oxford: Oxford University Press, 2014. ISBN 0198706626, ISBN 9780198706625
Jump up ^ Herbert P. Bix, Hirohito and the Making of Modern Japan p 42-3 ISBN 0-06-019314-X
Jump up ^ "No Surrender: Background History"
Jump up ^ David Powers, "Japan: No Surrender in World War Two"
Jump up ^ John W. Dower, War Without Mercy: Race & Power in the Pacific War p1 ISBN 0-394-50030-X
Jump up ^ Richard Overy, Why the Allies Won p 6 ISBN 0-393-03925-0
Jump up ^ Edwin P. Hoyt, Japan's War, p 334 ISBN 0-07-030612-5
Jump up ^ John Toland, The Rising Sun: The Decline and Fall of the Japanese Empire 1936-1945 p 444 Random House New York 1970
Jump up ^ John Toland, The Rising Sun: The Decline and Fall of the Japanese Empire 1936-1945 p 539 Random House New York 1970
Jump up ^ Edwin P. Hoyt, Japan's War, p 356 ISBN 0-07-030612-5
Jump up ^ Edwin P. Hoyt, Japan's War, p 360 ISBN 0-07-030612-5
Jump up ^ Edwin P. Hoyt, Japan's War, p 256 ISBN 0-07-030612-5
Jump up ^ Edwin P. Hoyt, Japan's War, p 257 ISBN 0-07-030612-5
Jump up ^ "Bushido | Japanese history". Encyclopedia Britannica. Retrieved 2017-08-21.
Jump up ^ "ospreysamurai.com". www.ospreysamurai.com.
Jump up ^ Cleary, Thomas Training the Samurai Mind: A Bushido Sourcebook Shambhala (May, 2008) ISBN 1-59030-572-8
Jump up ^ Mikiso Hane Modern Japan: A Historical Survey, Third Edition Westview Press (January, 2001) ISBN 0-8133-3756-9
Jump up ^ Zeami Motokiyo "Atsumori"
Jump up ^ Bushido: The Soul of Japan
Jump up ^ "Monumenta Nipponica". Archived from the original on 2008-02-15.
External links and further reading[edit]
Oleg Benesch. Inventing the Way of the Samurai: Nationalism, Internationalism, and Bushido in Modern Japan. Oxford: Oxford University Press, 2014. ISBN 0198706626, ISBN 9780198706625
易經道 Yijing Dao, 鳴鶴在陰 Calling crane in the shade, Biroco - The Art of Doing Nothing, 2002-2012, 馬夏 Ma, Xia, et. al., [2]
"Bushido Arcade" a Contemporary translation of the Bushido [3]
William Scott Wilson, Ideals of the Samurai: Writings of Japanese Warriors (Kodansha, 1982) ISBN 0-89750-081-4
Training the Samurai Mind: A Bushido Sourcebook by Thomas Cleary 288 pages Shambhala (May 13, 2008) ISBN 1-59030-572-8 ISBN 978-1590305720
Katsumata Shizuo with Martin Collcutt, "The Development of Sengoku Law," in Hall, Nagahara, and Yamamura (eds.), Japan Before Tokugawa: Political Consolidation and Economic Growth (1981), chapter 3.
K. A. Grossberg & N. Kanamoto 1981, The Laws of the Muromachi Bakufu: Kemmu Shikimoku (1336) and Muromachi Bakufu Tsuikaho, MN Monographs (Sophia UP)
Hall, John C. "Japanese Feudal Laws: the Magisterial Code of the Hojo Power Holders (1232) ." Transactions of the Asiatic Society of Japan 2nd ser. 34 (1906)
"Japanese Feudal laws: The Ashikaga Code." Transactions of the Asiatic Society of Japan 1st ser. 36 (1908):
John Allyn, "Forty-Seven Ronin Story" ISBN 0-8048-0196-7
Imagawa Ryoshun, The Regulations of Imagawa Ryoshun (1412 A.D.) Imagawa_Ryoshun
Algernon Bertram Freeman-Mitford, 1st Baron Redesdale, Final_Statement_of_the_47_Ronin (1701 A.D.)
The Message Of Master Gokurakuji — Hōjō Shigetoki (1198A.D.-1261A.D.) Hojo_shigetoki
Sunset of the Samurai--The True Story of Saigo Takamori Military History Magazine
Onoda, Hiroo, No Surrender: My Thirty-Year War. Trans. Charles S. Terry. (New York, Kodansha International Ltd, 1974) ISBN 1-55750-663-9
An interview with William Scott Wilson about Bushidō
Bushidō Website: a good definition of bushidō, including The Samurai Creed
The website of William Scott Wilson A 2005 recipient of the Japanese Government's Japan’s Foreign Minister’s Commendation, William Scott Wilson was honored for his research on Samurai and Bushidō.
Hojo Shigetoki (1198-1261)and His Role in the History of Political and Ethical Ideas in Japan by Carl Steenstrup; Curzon Press (1979)ISBN 0-7007-0132-X
A History of Law in Japan Until 1868 by Carl Steenstrup; Brill Academic Publishers;second edition (1996) ISBN 90-04-10453-4
Bushido — The Soul of Japan by Inazo Nitobe (1905) (ISBN 0-8048-3413-X)
Budoshoshinshu - The Code of The Warrior by Daidōji Yūzan (ISBN 0-89750-096-2)
Hagakure-The Book of the Samurai By Tsunetomo Yamamoto (ISBN 4-7700-1106-7 paperback, ISBN 4-7700-2916-0 hardcover)
Go Rin No Sho - Miyamoto Musashi (1645) (ISBN 4-7700-2801-6 hardback, ISBN 4-7700-2844-X hardback Japan only)
The Unfettered Mind - Writings of the Zen Master to the Sword master by Takuan Sōhō (Musashi's mentor) (ISBN 0-87011-851-X)
The Religion of the Samurai (1913 original text), by Kaiten Nukariya, 2007 reprint by ELPN Press ISBN 0-9773400-7-4
Tales of Old Japan by Algernon Bertram Freeman-Mitford (1871) reprinted 1910
Sakujiro Yokoyama's Account of a Samurai Sword Duel
Death Before Dishonor By Masaru Fujimoto — Special to The Japan Times: Dec. 15, 2002
Osprey, "Elite and Warrior Series" Assorted. [4]
Stephen Turnbull, "Samurai Warfare" (London, 1996), Cassell & Co ISBN 1-85409-280-4
Lee Teng-hui, former President of the Republic of China, "武士道解題 做人的根本 蕭志強譯" in Chinese，前衛, "「武士道」解題―ノーブレス・オブリージュとは" in Japanese，小学館，(2003), ISBN 4-09-387370-4
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values: Featured content – the best of Wikipedia

values: Find background information on current events

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values: بوشيدو – Arabic

values:
https://ast.wikipedia.org/wiki/Bushido
Bushido – Asturian
ast
ast
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interlanguage-link interwiki-ast
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interlanguage-link interwiki-az
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interlanguage-link interwiki-zh-min-nan
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interlanguage-link interwiki-be
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interlanguage-link interwiki-bg
display: none;

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https://bar.wikipedia.org/wiki/Bushido
Bushido – Bavarian
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bar
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interlanguage-link interwiki-bar
display: none;

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interlanguage-link interwiki-ca
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interlanguage-link interwiki-cs
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https://da.wikipedia.org/wiki/Bushido
Bushido – Danish
da
da
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interlanguage-link interwiki-da
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interlanguage-link interwiki-de
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interlanguage-link interwiki-eo
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https://eu.wikipedia.org/wiki/Bushido
Bushido – Basque
eu
eu
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interlanguage-link interwiki-eu
display: none;

values: بوشیدو – Persian

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interlanguage-link interwiki-fa
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https://fr.wikipedia.org/wiki/Bushido
Bushido – French
fr
fr
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interlanguage-link interwiki-fr
display: none;

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https://gl.wikipedia.org/wiki/Bushido
Bushido – Galician
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gl
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interlanguage-link interwiki-gl
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interlanguage-link interwiki-ko
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https://hr.wikipedia.org/wiki/Bushido
Bushido – Croatian
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hr
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interlanguage-link interwiki-hr
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https://id.wikipedia.org/wiki/Bushido
Bushido – Indonesian
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id
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https://is.wikipedia.org/wiki/Bushido
Bushido – Icelandic
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is
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interlanguage-link interwiki-is
display: none;

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https://it.wikipedia.org/wiki/Bushido
Bushido – Italian
it
it
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interlanguage-link interwiki-it
display: none;

values: בושידו – Hebrew

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interlanguage-link interwiki-he
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https://la.wikipedia.org/wiki/Bushido
Bushido – Latin
la
la
interlanguage-link-target

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interlanguage-link interwiki-la
display: none;

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interlanguage-link interwiki-lv
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interlanguage-link interwiki-lt
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interlanguage-link interwiki-hu
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https://ms.wikipedia.org/wiki/Bushido
Bushido – Malay
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ms
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https://nl.wikipedia.org/wiki/Bushido
Bushido – Dutch
nl
nl
interlanguage-link-target

values:
interlanguage-link interwiki-nl
display: none;

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interlanguage-link interwiki-no
display: none;

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https://uz.wikipedia.org/wiki/Busido
Busido – Uzbek
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uz
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interlanguage-link interwiki-uz
display: none;

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interlanguage-link interwiki-pl
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https://pt.wikipedia.org/wiki/Bushido
Bushido – Portuguese
pt
pt
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https://ro.wikipedia.org/wiki/Bushido
Bushido – Romanian
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ro
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interlanguage-link interwiki-ro
display: none;

values: Бусидо – Russian

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https://sco.wikipedia.org/wiki/Bushido
Bushido – Scots
sco
sco
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interlanguage-link interwiki-sco
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interlanguage-link interwiki-sq
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interlanguage-link interwiki-simple
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interlanguage-link interwiki-sk
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interlanguage-link interwiki-sl
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values: Бушидо – Serbian

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interlanguage-link interwiki-sr
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interlanguage-link interwiki-fi
display: none;

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interlanguage-link interwiki-sv
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values: บุชิโด – Thai

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interlanguage-link interwiki-th
display: none;

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interlanguage-link interwiki-tr
display: none;

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interlanguage-link interwiki-uk
display: none;

values: بوشیدو – Urdu

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interlanguage-link interwiki-vi
display: none;

values: All languages (initial selection from common choices by you and others)

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suggestions
display: none; font-size: 13px;

values: mediawiki ltr sitedir-ltr mw-hide-empty-elt ns-0 ns-subject page-Bushido rootpage-Bushido skin-vector action-view