Symposium on conscience education

Date and time: November 14, 2013 (Thu.) 17: 30 - 19: 30
Place: Doshisha University Imadegawa Campus Ryoshinkan 107(Host) Good evening ladies and gentlemen. Thank you very much for coming today. Since
it’s now time, we would therefore like to start this symposium on conscience education. I
am Makoto Hara, Director of the Doshisha University Center for Christian Culture andtoday’s moderator. Thank you very much. Please note that today’s symposium will berecorded on video for subsequent distribution, which means all participants, including theguest seat layout and your faces, may be filmed.
First of all, on behalf of the organizer, Minoru Oya, Doshisha Chancellor, would like to offer
his greetings.
Greetings

Minoru Oya (Chancellor)
Good evening everyone. Before opening, may I just say a few words by way of greeting
representing the organizer side? Today we are holding a symposium on conscienceeducation and having guests attend in such numbers, despite it being late on a weekday
when people must be tired, we would like to thank you very much and express our sincere
gratitude at your attendance.
Today, amid a rapidly declining birthrate and significant change in the educational systemof national and public schools, the competitive environment surrounding private schools isfurther intensifying each year. This is why every school is striving with its PR for survival byemphasizing the originality and identity of their education and learning. Fortunately,
Doshisha has developed to date with “conscience education” and with the Christian
doctrine, liberalism (liberal arts) and internationalism underpinning our educational andacademic philosophy. It is also said that this tradition of conscience education enduredcountless hardships and molded the Doshisha of today. Personally, since my appointment
as Doshisha Chancellor, I have advocated that conscience education to nurture individuals
brim-full of conscience, as described by Niijima, must be at the core of the Doshisha
educational and academic philosophy, and also reflect its spirit. Moreover, I have said that
Doshisha must aim to nurture those who are “the nation’s conscience,” and conscienceeducation is the Doshisha brand.
However, unfortunately, concerning conscience education, which could be termed thebrand of Doshisha, no positive argumentation has been established. Even worse, nocoherent bonds to unite the educational and academic philosophy based on the Christian
doctrine, liberalism and internationalism, and conscience education have emerged forconsideration. Furthermore, another argument seems to suggest that conscienceeducation is no more than paraphrasing the Christian doctrine, and it makes little sense to1

discuss conscience education uniquely.
Therefore, we consulted with those involved in the Doshisha Committee of Education for
Christianity, obtained their cooperation, and reflecting the need to try and reconsider
current circumstances and issues related to conscience education, organized today’s
event. This is a good opportunity. We would greatly appreciate it if you could consider thecontents of conscience education, which have not been clarified by the whole academy todate, and examine the present situation of Doshisha’s conscience education and thenature of conscience education suitable for the modern era.
We are very sorry to burden Chairperson of the Board of Trustees Mizutani, University
President Mr. Murata, President of the Women’s College of Liberal Arts Mr. Kaga, andJunior & Senior High School Principal Mr. Kimura with these important roles, but thank youvery much. In concluding my greetings, although it’s very simple, it is my earnest hope thatthe audience will also have a productive and fruitful time. Thank you very much again for
coming (applause).
(Host) Now, we will proceed with the program to the keynote speech. Beforehand, I would
like to briefly outline the personal history of today’s speaker, Professor Makoto Mizutani,
Chairperson of the Board of Trustees of the Doshisha.
Chairperson of the Board of Trustees of the Doshisha Makoto Mizutani was born in 1951
and graduated from the Faculty of Theology of Doshisha University in 1974. In 1977, hecompleted his master’s degree in the Doshisha University Graduate School of Theology.
Later, in 1991, he joined us as a full-time lecturer in the Faculty of Theology of Doshisha
University, and currently serves as professor in the same faculty, as well as Dean of theFaculty of Theology and Chairperson of the Board of Trustees of the Doshisha. For details,
please see the reverse side of the leaflet.
The subject of the keynote speech is “What is conscience education?” Chairperson of theBoard Makoto Mizutani, the floor is yours (applause).
Keynote speech “What is conscience education?”

Mr. Makoto Mizutani (Chairperson of the Board of Trustees/Dean of the Faculty of
Theology)
Today, I would like to request some time to let me introduce conscience in Doshisha frommy perspective. Although it’s quite difficult to explain well in 40 minutes or so, I will do mybest.
1. Three major sects of Christianity

A short while ago I was in the university council, and had the opportunity to engage in ashort informal discussion on conscience. A certain professor recently said that some
Doshisha students consider Doshisha is a Catholic School, or some students do not2understand the difference between Catholic and Protestant forms of Christianity. Pleaseallow me to start by saying that Doshisha is a Christian university of Protestantism, which
Jo Niijima encountered in America.
The other day, I attended the centenary celebration of Sophia University in Tokyo. That is auniversity centered on the Society of Jesus, which is an order of the Catholic Church. I feela considerable difference in the presence of Catholic Christianity and Protestant
Christianity. During a ceremony held in a big hall which could accommodate 2,000 or so
people, many privileged guests were invited in addition to those involved in theincorporated educational institution. There were people at the rank of Cardinal andArchbishops from the Vatican of Rome, while I also think Sophia University is connectedwith Belgium, but the Prince and Princess of Belgium were present as well as the Emperorand Empress seated at the front of the stage.
Doshisha probably lacks such custom. I thought Christianity is very varied. Moreover
Doshisha values the term “conscience.” Of course this term is normal for us as Japaneseand we tend to consider it in individual terms, by imagining a ”good heart”
and ”conscience.” However, conscience in our Doshisha differs somewhat from theimplication held by these characters.
Just now I cited the difference between Catholics and Protestants, but before I introduce
the position of Doshisha’s Christianity among the many other varieties, historically, until thefirst half of the 20th century or so, the world of Christianity was basically classified into
three trends.
Over a history spanning two millennia, Christianity developed in Europe in particular, butalso spread to Eastern Europe, particularly areas such as Russia and Greece, where it isgenerally called the Eastern Church. In Japan, the groups of Christianity are known as the
Greek Orthodox Church and Russian Orthodox Church, to which great Russian authors
such as Dostoyevsky and Tolstoy, etc. also belonged.
The other is western Christianity, or Christianity which spread to Western Europe, which is
generally called the Roman Catholic Church or Catholic Church. The churches in the east
and west branched out due to differences in mindsets from ancient to medieval times.
Meanwhile, in the 16th century, further groups splintered from the Christianity of the west.
In the 16th century, particularly in Europe and centering on Germany and Switzerland, theReformation began. There was a famous monk at the time, named Martin Luther, but
triggered by his activity, Protestant Christianity was developed by branching out from the
Catholic Church of the west.
Doshisha’s Christianity, namely that encountered by our founder, Jo Niijima, was part ofProtestant Christianity, particularly that which appeared in Anglo-Saxon culture, theEnglish-speaking world, and proliferated after reaching New England of America from theUK. It is generally called the Christian Church of Congregationalism.
Christianity, over two millennia of history, experienced various changes over different
periods. It’s quite complicated but Niijima remained in America in the late 19th century.
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Although the Reformation was a 16th century event, after some more time had elapsed, inaround the late 19th century, a person called Jo Niijima encountered the Christianity ofCongregationalism, which was Protestant Christianity in New England, America andreturned to Japan full of the Christian spirit.
Doshisha claims liberalism and internationalism as well as the expression of the Christian
doctrine, and values the spirit of freedom, self-government, and independence. Such amindset is considered closely related to Doshisha’s conscience education, which isunderpinned by this spirit of Protestant Christianity.
I am a member of the teaching staff of the Faculty of Theology, so my talk will inevitably besomewhat intrusive. However, given Doshisha’s background based on Christianity, I would
like to request your patience.
2. Protestant and ”conscience”

One deeply impressive event was an episode concerning the relationship between
Protestant Christianity and the concept of conscience. In the 16th century, Martin Luther ofGermany, who was a monk of the Catholic Church and a scholar at the time, developed
unease and doubts at the then view of the Catholic Church, and started the Reformation
movement. Luther called on powerful Catholic theologians at the time to engage in various
forms of discussion and put forward themes. He displayed the ”Ninety-Five Theses” at aspired church in an East German town called Wittenberg.
However, the Catholic Church could not accept the contents of the discussion and Luther’s
opinion. Over three years later, Martin Luther was consequently excommunicated by the
Catholic Church, and faced with a verdict that described his teaching as contrary to
Christianity.
A large empire prevailed throughout Germany and Austria, which was known as the ”Holy
Roman Empire of the German people,” and the House of Habsburg in Austria provided
generations of Emperors, while the family of empire accepted the Catholic Christian faith.
Luther, after being excommunicated from the Catholic Church, was summoned by theImperial Diet (parliament) of the Holy Roman Empire to undergo numerous interrogations.
Consequently, about a month later, he was convicted by the empire and his legal
protection under the law of the empire was removed, which meant anyone harming Martin
Luther would not be penalized by the law. Amid such gravely dangerous circumstances,
one of the Territorium monarchs at the time, who was secretly supporting him, gave him
shelter so that he could spend his life.
Luther’s testimony to the questions in the Imperial Diet (parliament) is documented and I
would like to share some of it with you. ”I will continue to yield to the word of God and theverses I mentioned and my conscience, unless refuted by Bible testimony, or an obvious
truth. I cannot withdraw, and shall not do so. Going against my conscience is very difficult,useless and dangerous. O God, help me! Amen.” These words are recorded.
For Protestant Christianity, which started in this manner, this perspective called conscience4

is an important and constant underlying element. It may be strongly stressed at times andmuted at others, but the term ”conscience” is a view that continues to flow in the spirit ofProtestant Christianity. There is a similar expression in the New Testament, namely thewords of Paul in “Acts of the Apostles,” where he says “Brothers, I have lived to this day
before God, persistently in accordance with my conscience.”
Now, I would like to introduce the brief results of my research into the nature of themeaning of the term conscience. ”Conscience” in Japanese, according to the Daijirin
Japanese language dictionary, is used in “Chinese books,” and Mencius wrotethat ”conscience is a moral sense inherently possessed by humans.” Moreover, Nihon
Kokugo Daijiten explains that it is ”the feeling of trying to act according to what one
believes is good.”In other words, we understand, and feel that “an attempt to behave based on moral sense”
should suffice. I basically agree, but ”conscience” in Japanese derived from Chinese books
and the concept of ”conscience” from a Christian or possibly European or Greek
perspectives, have different nuances, despite being ultimately very similar, and I will touchon that point a little.
Conscience is originally English. I think the term conscience was first translated into
Japanese in 1871 to 1872, but when Masanao Nakamura translated a book by Smiles, aBritish writer, titled “Self-Help” into Japanese, he used ”conscience (ryoshin)” to translate
the term conscience. However, revisiting the alphabet reveals that the term conscience
does not carry the meaning of ”good.” It can be traced back to the Latin word “conscientia”,
but if we reconsider it by splitting up the word “conscience” into the prefix “con” and science,science originally refers to the meaning of “know,” while the meaning of “con” is ”together.”
Namely, the original meaning of the Latin word conscientia is “know together.” Although the“New Testament” was written in Greek, the Greek word syneidesis also has the meaningof ”know together.”
Therefore, in the alphabet world, expressions such as ”good conscience” or ”badconscience” are used. ”Good conscience” is a redundant word from the Japanese
language perspective, while ”bad conscience” represents a contradiction in terms.
However, the term conscience does not carry the meaning of ”good,” but rather thanmeaning of “together.” Since early times, in the history of philosophy, Christian concept andtheology, various discussions on what on earth “together” may refer to have ensued.
Before delving into the content, I would like to explain to you something concerning apremise and related to the terms ”conscience” and Christian conscience. We often use theterm ”conscience” in expressions such as ”pangs of conscience” and ”being tortured byconscience.” ”Pangs of conscience” is generally used under circumstances when we feel atwinge and regret the fact that what we have done might not have been good. Therefore,
when hearing the term ”conscience,” we sometimes feel uncomfortable, or feel less thanpositive when reviewing our own behavior up to the present.
However, as I mentioned words from the Bible, for example, when Paul explained ”I have5

lived to this day before God, persistently in accordance with my conscience,” the emphasis
was on the kind of life he follows today or he would follow in future, and the kind of course
he would choose to take, rather than conscience facing up what he had done previously.
The term “conscience” in the Bible or the original western language is often used in suchcircumstances. In other words, there is side of personal reflection which involves delving
into one’s own conscience positively rather than negatively. With that in mind, I would liketo consider.
3. What is ”conscience” (know together)?

I understand the terms conscientia and conscience, and the term ”know together” based on
the following two points. Although there are various interpretations, one is a form ofpondering how I should behave. My own self and my other self collectively correspond to“together.” When tinged with an urge to do something impulsively, my reason restrains
such urge and tries to limit it in one way or another. Such pondering can be consideredcrucial for humans as they live their everyday lives, and matured them in the process.
Secondly, I understand ”know together” from a biblical and Christian perspective.
Pondering is simply introspection, which inevitably remains within the confines of ourindividual framework. Understanding Christian conscience involves each of us having
concern, or being resolved to decide and attempting to decide something in relation to asupreme being expressed as “God” in Christianity, which exceeds and transcends thisworld, or could even be described as out of this world. The characteristics of understanding
Christian conscience are said to be based on such things.
Have you all attended services at a Christian Church? Even if not, you will haveexperienced the activity of prayer in various Doshisha events. For those who are unaware,
it involves a single individual, eyes closed and talking to him/herself as if calling on
someone. Prayers reflect the personal wish to try and talk with God by conversing, callingout to Him, asking, or reporting on personal events, which is basically at the core of prayer.
In so doing, we ask God about our current concerns and expect or request an answer,
which is how prayers work.
You might think you would be able to hear the answer audibly but I have never had such
experience. Although not heard directly, the spirit of prayer is based on an attitude ofseeking the answer by asking. That is not a view limited to our own thinking but somethingthat transcends it. The act of prayer reflects an attitude to seek out an answer from asupreme being.
Basically, the view of Christianity constitutes character bonds, or perhaps I could compare
it to forms of dialog such as you and someone else discussing, myself talking with you,where the “you” could be God. In the Bible, mythical expressions appear here and there,
for example, Adam and Eve talking with God and a snake and a human talking with eachother in the story of creation. This indicates that interactivity is a major characteristic of
Christianity.
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One of my friends is a Buddhist priest of the Soto school and actually entered the Faculty of
Theology a year later than I. He studied Christian theology in the undergraduate course,
entered the first stage of graduate school, and also attended the final stage of graduate
school. This meant he studied the Old Testament in particular for around a decade, but his
conclusion after this time was that Christianity was somehow unsuitable and something
different for him, whereupon he joined a Zen (Buddhism) temple and shaved his head.
I still remember but after shaving his head in a temple in Nagoya, for a week or so, hecame and visited me at my home in Kyoto, explaining that he was on vacation. He said hewould have to engage in ascetic training, never leaving the premises at Eihei-ji in Fukui
prefecture for half a year or a whole year, while before that, for two to three days, he stayed
in my apartment at the time. Meanwhile, all day was spent in ascetic training, but one offorms of such training meant he had to reshave his head again some days had passed
since he first did so. He went to the front of the washbasin mirror and started shaving byhimself, but was not yet used to it. He shaved with a razor, but he was not very good at it,
and I once shaved the back of his head.
He then went for the ascetic training at Eihei-ji to engage in zazen (seated Zen meditation,
usually cross-legged) for hours and hours day after day, but I once asked him something
trivial, namely whether “you could really attain enlightenment in Soto school?,” which was atrivial and impolite thing to do, as his friend. At the time, he said “I don’t know.” He said
“However, during zazen, I can understand the actual nature of human existence. I canunderstand that humans live constantly obsessed with the thoughts of the moment.”
To explain this, when engaging in zazen day after day and not allowed to go out, in acasual moment, the desire to eat manju (a bun with a bean-jam filling) of Toraya of Kyoto
comes to mind and then becomes inescapable. You think you want to eat because you are
not allowed to eat, but you want to eat, eat, eat… That continues all day, not only lasting
one day but also the second day and you can’t get rid of the feeling. Likewise the third day.
Eventually, at a certain time, you become obsessed with a different thought.
Humans are beings living, bound to and obsessed with impulsive desires, appearances,eagerness for fame and all other kinds of their own thoughts day after day. That applies not
only in the teachings of the Soto school, but also identically in Christianity. Humans can besaid to live with an obsession of what they want to do on each occasion. Christian
conscience, the view of trying to decide things in dialog with God, moves slightly away fromvarious things which attract humans in this world, requests guidance from a supreme being
and tries to recall guiding principles for life. I think that concerns understanding of Christian
conscience.
Certainly when facing some challenge in everyday life for example, we ask the opinions of
our friends or ask the opinions of and consult with our family/parents or teacher. We
eventually decide on a conclusion which should approximate and take reasonable note of
the opinions by ourselves, and follow the judgment. I think this is natural behavior as
matured humans, or rather an important approach for our lives in society. However,7Christian conscience, aside from the relationship with others around you, simultaneously
and additionally involves seeking guidance from a supreme over-worldly being. Moreover,while seeking the answer, one decides alone while worrying and I think that point is the key
concept to understanding the conscience of Christianity or Doshisha.
What I have now discussed is actually an explanation of formal conscience and iscompletely unrelated to content. For example, when two people are worrying about similar
themes, they ask, seek the answers by worrying about them and make some decisions, but
one person proceeds in this direction and the other person may proceed elsewhere
following their consideration of the same theme. There is no black and white answer insuch cases and the crux of the matter is the attempt to think sincerely and faithfully at thatpoint. Although various standards and measures for judgment exist, they include theattitude of attempting to engage a supreme other-worldly being in dialog to try to determine
one’s own stance and position, which is the meaning of the term ”conscience.”
4. Christian conscience and the spirit of ”freedom,” ”independence,” and ”self-government” ofDoshishaConsequently, in the case of Doshisha, for example, I described the importance of theterms freedom, independence, and self-government, but when asking God for the answer,
say from another perspective, decisions are made by oneself. It can be said that when you
make up your mind that a particular option would be most appropriate or suitable, and try tofollow through, you govern or control yourself, which is “self-government,” strive to become
independent, which is “independence” and engage in a freer way of life, unconstrained withvarious other things. Try to engage a Christian being above this world in dialog, and in sodoing, govern oneself freely and live independently. Conscience and freedom,self-government, and independence are inter-related concepts.
As I said, the concept of conscience is extremely formal. Accordingly, understanding theneed to think sincerely and faithfully is quite right, but from this perspective, when
considering a benchmark example of how to proceed, the way of life of Jo Niijima comes tomind. A streamer at the funeral service of Jo Niijima included the words “Warera wa yo ni
ataen to hossu (We want to give to the world)” written by Kaishu Katsu. There were thewords from the Bible which Niijima liked, namely ”It is more blessed to give than toreceive.” Thanks to his faithful consideration and understanding of Christian conscience,
he pursued such concrete way of life.
I rushed my talk a little, sorry, but the panel discussion will follow later, so if need be, I think
I could introduce things in more detail. Thank you very much (applause).
(Host) Chairperson of the Board Makoto Mizutani, thank you very much for your lecture
titled ”What is conscience education?.” Now, we will have a five-minute break.

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Panel discussion ”Doshisha’s conscience education”

Coordinator: Mr. Hiroo Kaga (President of Women’s College of Liberal Arts)
Panelists: Mr. Makoto Mizutani (Chairperson of the Board of Trustees/Dean of the Facultyof Theology of University)
Mr. Koji Murata (University President)
Mr. Yoshimi Kimura (Junior & Senior High School Principal)(Host) Next, comes the panel discussion. Beforehand, I would like to introduce four
distinguished academics who will serve as lecturers today. The coordinator is President of
the Women’s College of Liberal Arts, Mr. Hiroo Kaga and the panelists are Chairperson of
the Board of Trustees/Dean of the Faculty of Theology of University, Mr. Makoto Mizutani,
University President Mr. Koji Murata and Principal of Doshisha Junior & Senior High School
Mr. Yoshimi Kimura. For their career summary, please see the back of the leaflet. The
theme of the panel discussion is ”Doshisha’s conscience education.” Distinguished guests,
thank you very much.
(Kaga) Now, I would like to begin the panel discussion. My name is Koga, President of the
Women’s College of Liberal Arts, and I am going to serve as coordinator. Thank you verymuch (applause).
Without further ado, I would like to get straight into the content. Just now, the Chairpersonof the Board gave a lecture on the concepts of Doshisha’s conscience or the Christian
doctrine conscience very explicitly and clearly; particularly from the perspectiveof ”conscience (know together).” First, I would like the Doshisha University President andHigh School Principal Mr. Kimura to discuss what you felt about the lecture now, orcomment, then Mr. Mizutani to respond, including anything which you felt was notdiscussed enough.
(Murata) Good evening. I am University President Murata. We’ve just heard a very concise
but in-depth talk from Mr. Mizutani concerning conscience. We learned that conscience is,
as its etymology indicates, having a conversation, albeit one with a transcendent being.
It’s pretty risky to discuss about a theologian when other theologians are present, but there
was one theologian I respect in America named Reinhold Niebuhr. It may not be a goodtime to bring this up with two theologians in front of me, but one of the key concepts ofReinhold Niebuhr is ”incongruity.” Man is good, and also bad. Man is mortal, and the spirit
is eternal. Niebuhr argued prayers arise from such incongruity.
Listening to today’s speech, similar thoughts came to mind, but if we take the example ofour own Doshisha University, I think one of its charms is the very fact that such a wide
range of people gather here. Moreover, I think one significant perspective for the further
globalization of Doshisha in future is sensitivity toward diversity and toward different
values.
9However, conversely, if we simply state that there are diverse values and cultures and arange of views, people succumb to relativism and fail to make judgments. Despite thediversity, given the fact they are humans after all, there might be common values as well as
truth, goodness and beauty collectively held by humans. Although these may remain
elusive, despite striving throughout our lives, I see the need for an inquiring mind pondering
whether truth, goodness, and beauty universal to humans exist.
On the one hand there is sensitivity toward different things and diversity. On the other,
there is a spirit of inquiry and a wish to pursue universality. I think that is basically theincongruity referred to by Niebuhr. Given this incongruity, in relation to the speech by Mr.
Mizutani, we must pray, whereupon a conversation with God will ensue. That is what I felt
while listening to the speech now.
(Kimura) I am Kimura, Principal of Doshisha Junior & Senior High School. Concerning theconversation, something crossed my mind. Previously, there was a man named Jeff
Berglund in Doshisha High School, and when he left, I asked him “Why are you leaving?” ina consultation. At the time, I was only in my 30s but he described how “I prayed” at the time.
Moreover, he said ”Prayers by Japanese people are too serious, particularly ministers” tome, as a minister. He said ”For me, prayers are a conversation – one that you have withGod.”
I think this overlaps with the issue Mr. Mizutani theologically supported today. Generally
speaking, for example, suppose you lose your way when the path forks to the right and left.
When you hesitate which way to go, you pray, engaging God in conversation like ”God,
which way should I go?,” and then decide how to proceed based on the vague issue andwhat you feel was suggested. In correspondence with him, I felt that prayers when pressed
to make a decision of some kind are a very common practice.
In Japanese society, prayers are linked to very exaggerated behavior, such as desperately
praying when encountering trouble or being driven into a corner, but I felt prayers in thiscontext are a little calmer. In connection with the conversation today, the expression calm
does not mean irresponsible but I empathized that it was reminiscent of a conversation witha familiar God.
One more thing came to mind today, but we must reaffirm that Niijima was a Christian.
Namely, all other things notwithstanding, Niijima lived by making various judgments anddecisions and consequently established a school. Every judgment was made while
grounded in prayer and Christianity. In short, I felt that it might have been a chance toreaffirm in Doshisha too that as well as creating a school, his dream and ideal or the school
motto concealed a Protestant congregational Christian mindset, which he spearheaded.
Thank you very much.
(Kaga) Thank you very much. After hearing comments from these two gentlemenconcerning the lecture. Mr. Murata discussed Reinhold Niebuhr. Actually, one of my topics
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of study is John Dewey, and Niebuhr and Dewey were opponents in a debate. Despite
living during the same era and viewing the same basic things, but their methods might havediffered slightly. In his comment, he said that although a sense of diversity was necessary,
there was also a need for another view, which is universality to overcome, using an
example of Niebuhr.
Mr. Kimura suggested understanding prayers as a somewhat more common concept, andcommented that Jo Niijima was a Christian and may have had such a dream. It would begreatly appreciated, Mr. Chairperson of the Board, if you could comment on their dialog justnow, or express your own views again.
(Mizutani) First, concerning the comment by Mr. Kimura, I was concerned about citing areference to Martin Luther in today’s speech. This is a very serious story, and he discussed
the term conscience within the context of a life-threatening situation for Luther. We only
discuss conscience under such circumstances rarely or not at all, but I frankly also feel that
Luther was overly serious. In short, I think the key to the term ”conscience” is how we makejudgments when making decisions in our daily lives.
Secondly, concerning what Mr. Murata said, from a Christian perspective, people areimperfect. All views center on the fact that the items people create, however good, cannever be absolute and perfect. Under such circumstances, we try to enhance quality as far
as possible. The concept of “a traveler” exists in the Bible, but it means we are proceeding
toward a certain purpose as travelers.
I think perhaps the existence of the process of this school, which was established as an
association of like-minded people, aiming to live up to the words of the school motto, andproceeding toward the aim in various forms, reflects us living in Doshisha, and also
Doshisha itself.
(Murata) It just occurred to me but the other day I was given the opportunity to quote at the
Spring semester graduation ceremony, but there was a German aesthete named Adorno.
Incidentally, do not fall into the trap of thinking that “this teacher is intelligent” simply
because you hear quotes from Niebuhr or Adorno. Those who really are learned do notreally use quotations, and half-hearted people quote from others like this, but Adorno
said ”Love is the power to find items with similarities among those with differences.” I think
this is akin to the incongruity of Niebuhr we just mentioned.
Mr. Kimura also reaffirmed his view that Niijima was a Christian after all, but with reference
to Niijima and Doshisha, I think the appealing aspect of him was the fact that he continued
to worry, despite having his conviction. When he established a school in Doshisha,although he wanted to be independent, he worried and suffered constantly due to therelationship with the American Board. I think that encapsulated Niijima, and in creating aschool here in Kyoto, Niijima always worried about the tug of war among various forces;
despite his own strong convictions.
11I can’t possibly go to America, violating a national interdict, but I can sympathize with
Niijima, who worried under various circumstances as a similar being with empathy, as well
as feeding off and longing for the determination and conviction of Niijima. I think that is his
key charm, and likewise, concerning the progress of the Doshisha school, I feel a sense of
amplitude. It has not always been an easy ride, but amid numerous happenings, including
setbacks and failures, to have established its presence in Kyoto for 138 years as a school
based on Christianity is relatively attractive.
(Kimura) Right about now, NHK’s year-long historical Taiga drama series, “Yae-no-Sakura”
is plunging into that scene. I have had opportunities to discuss Jo Niijima in my class, but
his image is merely someone cool. However, as in the scene described in “Yae-no-Sakura”
right now, the progression of Doshisha was not cool, but included times of stone-throwing
and forced closure of the school. Worse still, in the period during and after World War II, thehardships never ceased. I think Christianity is a religion that teaches us how to accept“weakness” in some way. I think if we take on board the fact that Niijima apparently
exhibited a sense of “weakness” and continued worrying, it is not at all uncool but natural
as a human and a matter which must also be valued in Doshisha education.
The modern era is characterized by the pursuit of ”strength.” As animals, we may
instinctively pursue such ”strength,” but as finite beings in the presence of God, humans
also live with ”weakness.” Based on that premise, how do those with ”weaknesses”
interrelate and use their “weakness” to bond them together? I thought the starting point,
namely the Doshisha venue, might be there.
One more thing. Speaking of conscience, we have an impression that it remains in thedepths of our heart, or is somehow stored away, but I think the way we express it is rather
important. Niijima used expressions such as ”people who operate with conscience andskill” and ”people brim-full of conscience throughout their bodies,” but I think the question
pondered by Niijima as to where Doshisha education ends up cannot simply be dismissed
based on having conscience. How we utilize such conscience and how we can appropriate
it while alive represents an assignment for all of us in facing up to our own conscience.
(Kaga) Thank you very much. That was a very valuable indication, and made me realizethat conscience also includes an active aspect, which emerges rather than remaining in thedepths of our hearts.
May I personally ask Mr. Mizutani a question? Just now you explained that the definition of
conscience was formal and the content was no object. However, someone like Kierkegaard
for example was also a person who conversed with God, and I think the truth in that case
was individuality. Another thing is, how should I perceive such content, substantive anduniversal, in relation to Christianity?
(Mizutani) It’s getting increasingly difficult now the name of Kierkegaard has emerged12(laugh). Just now, as a case example, I discussed a Zen (Buddhist) monk. To tell you thetruth, Mr. Kimura and I are ministers of Christianity. This means I talked from a Christianperspective, but Christianity is a minority religion in Japan, and most of those who work asteaching staff or staff members of Doshisha, and its students live in a world other than
Christianity.
Concerning the Christian aspect of Mr. Kaga’s question, Jo Niijima’s view ”it is more
blessed to give than to receive” is reflected in the Bible. From a Christian perspective, I
think the core of the content is to ensure your idea gradually approximates what the Bible issaying and the Bible stories while you acquaint yourself with such things. The Christiancolor then intensifies, which is fine, but for most people, who consider Christianity
something alien or unfamiliar, it might be a good idea to allow them to conceptualize theidea of interacting with a transcendental being in their own way.
For example, some people naturally follow Buddhism. Adopting a broad definition of
conscience, I think the way forward is to strive, sincerely and faithfully, for the answer.
Speaking from a Christian perspective, that is also something echoed in an old book called
the Bible. Although the content of Bible is also very diversified and contains many mutuallyconflicting notions, people living in Christianity are familiar with some of its words or views,
accept them and use them as guiding principles for their lives. I think Christian people canfill in the details concerning the concept of conscience in such form, and similarly
elsewhere, I think they can find their own way of populating the content of thecircumstances of conscience.
Basically such view spawns diversity. The term ”conscience” does not impose a single
definition which must be like this or compel you to have a specific view. As a word, however,
it is a crucial component of the decision-making process, rather than the end result.
Accordingly, many people have different opinions. However, I feel those with different
opinions can also respect each other in the sense that they, too, underwent the process.
(Kaga) Thank you very much. Mr. Murata was nodding a lot but do you have any additionalcomments?
(Murata) Just then, Mr. Mizutani used the term ”process,” and I was thinking of mentioning
it when my turn to talk came. However, I think the reason why a symposium like this one
was held at all is the fact that, as already mentioned in the Chancellor’s greeting, when weset out conscience education, there were actually no opportunities to engage in positiveargumentation on the nature of conscience and how Doshisha’s conscience education
should be, which is crucial.
Conversely, I don’t think there should be a fixed definition of conscience, imposing anapproach whereby Doshisha’s conscience education should be like this or Doshisha
University considers conscience like this, or such summary definition applied to Doshisha’s
conscience education. I feel that the fact nothing like that actually applies really typifies
13

Doshisha. Although perhaps a little loose, I think it is typical of Doshisha that no-one needfollow a fixed definition and although it might not be put into words, everyone cares about it
somewhere and keeps it constantly in mind, which is the original meaning of conscience.
In that sense, I think conscience, rather than having a fixed answer, is the actual processitself of constantly worrying or all parties engaging in thought. Moreover, I think it applies to
educational activity too. While the Doshisha school also lacks a fixed image of Doshisha
University, I still sense we are in the process of Doshisha, which will continue forever.
(Kaga) Thank you very much. I think we are getting to the heart of the concept ofconscience. Initially, Mr. Mizutani commented when discussing conscience that in Japan,
there is a nuance of regretting past actions and instead, for actions now underway or
imminent, the mental action of reviewing the whole thing from a slightly more universal anddifferent perspective without being in an ego-state and doing so, should involve a
conversation with God according to Christianity. Subsequently, I think this triggered theview that rather than ultimately obtaining an answer via the process described, pursuingthings collaboratively, despite any mutual uncertainty, should be important or very
Doshisha.
So I think rather than defining the content of conscience, keeping in mind the importance ofsuch thing and valuing a process of mutual and constant evolution should be elements
underpinning Doshisha-like conscience education, but have I summed it up correctly? We
will pursue this discussion in further depth later on, but I would like to tentatively summarize
it like that and move onto the next topic otherwise we will be out of time.
What kind of efforts has been made in each Doshisha school concerning conscienceeducation to date? First, Doshisha as a whole, I would like Chairperson of the Board
Mizutani to give his views, followed by Mr. Murata of Doshisha University, then Mr. Kimuraof Doshisha Junior & Senior High school, and finally I would like to discuss the efforts in the
Women’s College.
(Mizutani) In my personal view, the term conscience is pretty difficult to say. For example,
it’s similar to the term “love,” something you feel embarrassed to say openly, and I feelthere is an atmosphere of thinking that such a thing need not be said openly.
As a member of the teaching staff in the Faculty of Theology, if you go on too much about
Christianity…Christianity, in Doshisha, they would respond in a way like “rapping yourknuckles” and tell you that you don’t have to push it that hard. In that sense, in a school
which has grown to its present size, I think we may have come too far away from the time
when Doshisha Eigakko (English Academy) started with ten people or so, centering on
conscience and where each individual was valued.
Current private schools act by targeting good-quality students anyway, as seen by schools
which have a high ranking and send their students on to better jobs, attracting examinees,in various ways, while ignoring their own individualities and school mottos. That is like14

being stamped out like cookies, and no matter which private school you attend, themanagement is conducted similarly. Ultimately, however, they would eventually be subject
to a ranking order with the national schools, so-called former imperial universities, at the
top.
However, our schools have a very individual and dignified school motto. Just now I usedthe expression ”a traveler” but I think it would be necessary to continually enlighten people
on this school motto, however gradually, to increase those capable of understanding theview. Looking back, I think many people have continuously striven while bearing that inmind. However, as for whether the efforts have been successful or not, I think a great dealof consideration on that view will be required.
(Kaga) Thank you very much. First, the Chairperson of the Board gave us his views,
discussing Doshisha overall, including the future outlook. Next, University President
Murata, if you don’t mind.
(Murata) Now again, there were many words which struck the right chord in what Mr.
Mizutani said. He mentioned embarrassment, and also ranking order. Given my own lackof prowess, I would again like to turn to quoting from a great scholar, but a famous scholarof English literature, Samuel Johnson, said ”Patriotism is the last refuge of the scoundrel.”
Although we are now discussing conscience, I feel it resembles patriotism, and I feel those
who say patriotism… patriotism too often are untrustworthy. I feel that real patriots do not
say the word itself so often. The term “patriotism,” likewise the mentality, has to be
associated with something like embarrassment. I feel that as well feeling love toward thecountry where you were brought up, there has to be some reservation too, such as
embarrassment to say such things openly, otherwise it does not feel real.
The same also applies to conscience, and refraining from saying conscience, conscience
too often, otherwise it feels embarrassing and I think we would be in danger of falling into
fundamentalism. I think Doshisha has such embarrassment, for better or worse.
Conversely, that also means that although conscience education could be conductedslightly more systematically, it is not working well, but I attribute that to something like thevalued feeling of embarrassment.
Now, universities are exposed to various competitions domestically and internationally andnaturally, the toils of a ranking order, e.g. in the form of exams on deviation scores,
employment at leading companies, passing of various exams, etc. are inescapable. As asocial entity, we have no choice but to struggle along under such circumstances, but I think
the people of Doshisha, commenting on the deviation score, employment at leading
companies, bar examination and “I did slightly worse this year,” are somehow laughing at it.
Seemingly concerned about the ranking order, but as to whether they are really concerned
from their heart, I think they are thinking instead “Maybe it’s okay.” I think such feelings ofdoubt or laughter at the global ranking order may be crucial.
15

As for the efforts by the University, of course we have done numerous things to dateincluding Chapel Hour and Assembly Hour. Personally, I also remember that when I was astudent, despite limited experiences, I listened to talks by renowned scholars and critics inDoshisha’s Chapel Hour and Assembly Hour, otherwise I would not have had theopportunities to see them. There are some projects involving visiting Kumamoto, Annaka,
and Aizu, places related to Doshisha in Doshisha’s Spirit Week and Spirit Tour.
Alternatively, there is an activity called Meditation Hour; mainly organized by the Center for
Christian Culture, and abundant so-called Doshisha-related courses are provided.
However, at the time, it doesn’t always equate to success if Chapel Hour attracts many
people or the Doshisha-related courses attract many students, and it is not something
numerically quantifiable. Among these various campus projects, although the number ofparticipants might be limited, or there might be many participants, just because they wantto earn university credits at first, between such various small projects and trials, synergy
would eventually result. I think that is a good thing about Doshisha, and I would like to hopeso.
(Kaga) Thank you very much. Mr. Kimura, please continue.
(Kimura) It seems that Niijima was shocked when he saw a Dutch battleship at Edo Bay at
the age of around 17, but that is the so-called high school generation. He escaped from thecountry when he was 21, and that is a university generation that says now. The different
circumstances of the times mean the awareness was also different, but exposed to suchshock at a so-called susceptible high school/university age, he acted boldly in escaping
from the nation. Imagining the life of Niijima as such, I relate to students of the same age as
when he was moved.
During junior and high school periods, a certain degree of kinship is required for school
worship, which is also reflected when we take attendance. However, I think starting school
life every day with worship helps us nurture and secure a nice time which is unique toDoshisha. Personally, I would like to value time that calmly takes us into the silence ofschool worship, which is important for those of us who naturally live our lives in today’ssociety, where we hear noise of some goods anyway.
During the school worship, the teaching staff of the religious section, who host the sessions,pray with words such as ”God, thank you very much for forgiving our lives today.” At the
moment I always think that despite the fact we take our living for granted, the apparently
normal scene whereby students gather there in the morning, is still some kind of
miraculous event for me. Although some students may occasionally be absent or skip theclass, to have everyone being given a life and getting together is a joy for me and I think wehave to value the fact that school life starts from such precious time.
School starts from worship, including the four junior and high schools, elementary school,
and kindergarten. Moreover, it might be a matter of course for Christian schools but we16

have classes in ”Christian Studies” as a compulsory subject. Universities also have classes
in religious studies but I think this is a nice time which public schools do not provide. In
addition, the school entrance and graduation ceremonies are conducted in a Christianmanner. Each message given there is a precious opportunity to ask the conscience of each
student.
Allow me to talk while discussing Christianity, but the students in the inaugural class of
Doshisha Elementary School, which opened in 2006, have become first-year high school
students this year. The other day, a first-year high school student from Doshisha
Elementary School said ”Doshisha is in pieces” during a class. I too, also feel sometimes
that Doshisha is in pieces, I asked, “What is in pieces?,” to which he replied ”When at
Doshisha Elementary School, it was a time of “religion.” When I entered the Junior HighSchool, it was the time of the “Bible.” When I came to High School, it became time for“Christian Studies.” That is in pieces!”
It might seem inconsequential but an hour of time is set aside for Christianity as acompulsory subject each week. Under circumstances where time is set aside for acomprehensive learning period and with the introduction of moral education as an official
subject, Doshisha will, after all, value time from its own perspective, and this matter isrelated to the founding inalienable conscience education.
Furthermore, what we must be aware of not only concerns the subject of ”ChristianStudies,” but also the kind of education which teaching staff of other subjects will assume,
while facing the conscience set out by Doshisha. I think this is even more important.
For example, how should we apply educational guidance to a student who has done
something tiresome? It would be easy just to say ”See your conscience!” self-importantly,
but I think the time when we face up to such tiresome behavior is also an opportunity to
optimally exploit Doshisha’s conscience education. It is a key moment where the teaching
staff member him/herself is confronted with the question of how the school should handle
the student and what the school should learn from the failure the student has made, rather
than simply sending the student home to his/her family. The situation where conscienceeducation comes into its own, most effectively may be Bible class or worship, but I think
more importantly, it depends how each teaching staff member, who is forced to face them,proceeds when students have erred.
In that sense, I am not overly keen on the expression ”At Doshisha, Christianity is the
signposted agenda.” If we compare it to cooked rice, I feel the need for an image ofsomething like “takikomi gohan” (rice seasoned and cooked with various ingredients) rather
than rice sprinkled with furikake (dried food sprinkled over rice). In Doshisha terms, it’sconscience but in Bible terms, it’s “the salt of the Earth” as the Chancellor often says. If asalty taste comes to the fore too often, it becomes excessively briny instead of having awell-balanced flavor as seasoning. In that sense, the conscience education Doshishaprovides is not like ”rice sprinkled with furikake” but rather “takikomi gohan,” namely richly
flavored. I am someone who sympathizes with the fact that it casually pervades not only
17

Bible classes and worships as a selling-point but also every other facet of our educational
activities, while not being over-emphasized.
(Mizutani) As I listen to Messrs. Murata and Kimura now, my student days come to mind. I
did not graduate from Junior and High schools. I came to Doshisha from University, but I
am from the student movement generation and did not want to establish any relations with
Jo Niijima and Niijima Nationalism at the time. However after being invited as an employee,
I thought I should properly read up on Jo Niijima as my assignment, and investigated him
little by little to find out the nature of his excellence I should admire.
Jo Niijima left the term ”Tekitou fuki (倜儻不羈)” in his will. As both Messrs. Kimura and
Murata commented, while many people think “humph,” to even accept them, or perhaps I
should say, to avoid getting sucked into a single view such as labeling, that is exactly why
Doshisha might have to be always entrusted to our care.
(Kaga) Thank you very much. We have now listened to the words of the three distinguishedguests. From my own understanding, as a common feature, when discussing Doshisha’s
conscience education, for one thing, it probably should not be overly dogmatic. There wasan expression, somehow embarrassing, but which I can summarize in my own way
whereby flexible conscience education, which is reserved just like mixing rice, is not set out
dogmatically, but rather permeates through all corners of life? Or breadth was mentionedby the Chairperson of the Board, I think this term is also related.
Allow me to add a little more concerning the Women’s College - as described in our English
name DWCLA (Doshisha Women’s College of Liberal Arts), we are a college based onliberal arts, and in my understanding, although various employment rates and studies are
good, key for me is to foster women as self-governing and independent individuals as thesalt of the Earth and the light of the world, and have such people make Japan and theworld better in future. My daily heart’s desire is to raise as many of such people aspossible.
Of course, because universities have to survive in society, as this information was provided
in a certain meeting yesterday or the day before yesterday, the pass rate of elementary
school teachers was 71.2%, which was a record high, or the pass rate of dietitians was
100% this year, and such aspects are doubtless important but even more so, I have beenworking as an educator, hoping to raise women who can exploit such weapons in someform in society or their lives.
Speaking from this perspective, so-called liberal arts (although it is known as liberalism inDoshisha as a whole, it is called liberal arts in Women’s College) and the Christian doctrine.
These two represent the cornerstones of conscience education for me. Because both arevery difficult terms, I can’t possibly understand them, but I think liberal arts, in my view,means above all ”freedom from,” namely freedom from prejudice and necessity. The otherone is “freedom to,” whereby humans are released from certain prejudice through studies.
18Based on what Mr. Mizutani said just now, I think conscience education is to release
perspective once from where it is bound to oneself and linked to self-obsession. This issomething often repeated in ethics too, but retaining a view of both aspects. Kant often
expressed things in that way. The terms experimental and transcendental are often used inphilosophy, but adopting such view helps make you free. One of the key triggers is liberal
arts, and at the same time, when discussing a means of liberation, I think the Christian
doctrine emerges, and is something I value greatly.
At the Women’s College, for a long time, daily worship has been observed on days whenclasses are offered. Although it only lasts 30 minutes, I think worships on both campuses
are important periods, and although it’s impossible to attend all of them, I try to do so atleast once a week, and did so this week as well. I think it is a very key opportunity toreconsider myself by doing so.
Actually the Women’s College do many things - I also tried searching, and there are
curricular courses, extracurricular courses, curricular courses including the “Bible” as amandatory component, and other subjects such as ”History of Christianity,” ”Christian
Cultural Theory,” ”Quest for the Christian world” and ”Modern Japan and Doshisha.”Concerning Doshisha subjects, among them, D means lecture and practice, and there isalso a subject including a tour to Boston, Andover, Amherst and Rutland, which seems akinto Niijima fetishism.
As extracurricular activities, as I said just now, we conduct worship every day, basically on
all days when classes are provided. Furthermore, as well as specific Christians, allteaching staff are supposed to be involved, and all non-Christian teachers and students aresupposed to be part of morning assembly, etc. as well if asked. I do so too. We have such atime of worship.
And the Medita Hour, which includes a meeting to listen to the pipe organ once a month,and a prayer meeting. I think this has already been done 60 to 70 times, particularly since
the Great East Japan Earthquake, in the oratory. Moreover, twice-yearly in Spring andAutumn, a retreat is conducted at the Retreat Center, and special camping and a work
camp hosted by the Faculty of Religions are also provided. During this camping, thestudents go to the “Shinseikai” Community for Seniors in Haruna of Gunma prefecture for aweek or so to live with old people, but through this range of approaches, they becomeaware of human suffering and human weakness, and co-habitate with such people. We
conduct many such activities with the aim of developing such people.
However, as mentioned before, although this era is one of declining participants in worship,
I think it’s more important to continue rather than focus on numbers. That is my belief and I
think that even if the number decreases, generations with many worries in life will definitely
come. In such cases, I believe that they will look back one day and remember “There wasworship like that at the time” and open their Bible and review such things. Keeping to this,in my view, is a cornerstone of the Women’s College education. Although I cannot
confidently say to what extent it is effective, I think it has at least some value.
19

I have talked pointlessly, but once again, as Mr. Murata said in the discussion previously, it
is a crucial indication that the worst thing is to be overly dogmatic, and I think the threegentlemen would more or less concur on that point? I understood that although the slogan
of conscience is set out, it is important to tackle it as far as possible on a daily basis and indiversified ways concerning the meaning, methods and situations which come from mutual
learning. Is my summary okay?
We have discussed the efforts made to date. Now, however, I would like you to explain thekind of outlook with which you would like to develop conscience education in future, fromeach responsible position.
(Mizutani) I think penetrating Doshisha’s school motto is enlightenment. Whether to agreater or lesser extent, I think it should be a movement aiming to nurture people who can
accept it toward enlightenment. For that, as Mr. Kaga discussed, many things are required
and as Messrs. Murata and Kimura also said, I think many devices are necessary while
always confirming the school motto.
In general terms, that means not just Christianity or images of conscience, salt of the Earthand the light of the world but also various other devices, whereby young people today canvalue this learning period overall and grow there, must be established by schools andcorporations. If the first step for that could penetrate to teaching or other staff by not
opposing such view or being able to understand it, even if it may not be possible to accept
it 100%, I think that would be of some benefit to students too.
(Murata) First of all, concerning the Doshisha overall, we at Doshisha University have anattached elementary school and international academy. The principles of both schools arehere today, but there is a phrase in the school song of the attached elementary school “Rather than becoming a great person, I want to become a good person.” The song waswritten by Mr. Shuntaro Tanikawa, but I think it correctly embodies the essence ofDoshisha’s education.
I think the reason is simple, because it is more difficult to become a good person than agreat person and this is why we aim to become good people. You can answer whether or
not someone can become a great person, but never whether he or she could become agood person. This could be described as an eternal process. Also, so-called socially great
people will fall from grace once they leave the positions. Alternatively, when theorganization or culture changes, they lose their greatness. However, a good person
remains universally good, anywhere and anytime, and being a good person is more difficult.
I think we are targeting such education.
Concerning the efforts and future challenges as University, just now Mr. Kaga mentioned
liberal arts when discussing Women’s College. This is also a very difficult thing for us but
Doshisha was founded from liberal arts. Jo Niijima and the Amherst College of Japan.
Amherst College is one of the most typical and famous liberal arts colleges in America, with20

around 1700 students in total I think.
Doshisha originally started by targeting liberal arts, but has now become a big academy
and university. Here again, a sort of incongruity emerges. Although originally focusing onliberal arts, in reality, it has now become a very large-scale academy. While this may betrue, we cannot revert to a school of 1,000 or 500 people. On this scale, and with theincongruity whereby we lack an answer when pondering the extent to which we should
pursue the spirit of liberal arts, on which our education was founded, I think we have tokeep engaging in dialog.
In that sense, as was also mentioned just now, although we originally started as a school
with10 people or so, and this academy started from close human relations, it has now
become a very large organization. Under such circumstances, I consider it crucial to build
close conversations and human relations at various levels as much as possible. I think thisscope includes conversations between teachers and students, students among themselves,
and teaching staff among themselves. I think conversations between staff and students arealso included. I think it is important that the university or corporation creates or considers
such occasions in various forms.
Some time ago, I gave a little talk during the managerial training for the staff, to which
participants subsequently gave written feedback. I read all of them, but several staff had
expressed views such as “We staff do not know about Christianity and the history ofDoshisha very much, and would like more opportunities to learn about such matters.”
Therefore, as well as training sessions for staff, I think teaching staff should also learn more,then discuss with each other. I think such opportunities have to be provided often.
Conversely, as a university, we also have a research function. Accordingly, although ourpersonal struggle with and discussions concerning conscience are naturally important, I
think academic research of conscience and how conscience has been discussed during
the intellectual history of mankind, must also be conducted as part of the university mission
after all. Since Doshisha professes conscience education, I am hoping to develop a projectof academically pursuing conscience from various perspectives, including theology,
philosophy, political science and bioethics in future.
(Kimura) ”Rather than becoming a great person, I want to become a good person.” Itamazes me that every year I have attended the school entrance and graduation
ceremonies of Doshisha Elementary School, the song has become deeply ingrained in mymind. However, I consider such retention crucial and could be described as like sharing
space. During school entrance ceremonies, graduation ceremonies and sports festivals, I
have sat there, breathed the same air and sung the school song, and although I was notdesperate to remember it, while I was singing it and looking at the song lyrics, almost six toseven years had already elapsed, and I find it sticks in my mind like “I feel, I dream a dream,
I ask.. “ despite it being the school song for the elementary school.
What I am going to say is that, when asked what to value as a junior and high school, I
21

would like to cite the importance of the air floating there. The hardware aspect is now prettymuch improved within the Doshisha. Although they are just tangible objects, there must be
something ingrained in the walls or floors, which could be the tradition, or atmosphere of
the school. Students attend school past eight in the morning, take classes for six hours,
and if club activities are included, etc., until six in the evening, so they spend most of their
day in the school environment. In that sense, I don’t think you can trivialize the atmospherefloating in the school. How the school can provide the atmosphere felt by the students. I
think this is what teaching staff should focus on.
Indeed, knowledge and technologies are important and I think they can be taught. However,it’s almost impossible to teach life, mind and conscience. They are more things which can
be felt in their own right. With such thought, I am joining you here today.
In that sense, concerning the future outlook, I would like to firmly maintain the floating
atmosphere. However, my thoughts concerning the atmosphere ingrained in the hardware
aspect we have accumulated to date, and the atmosphere floating in the software aspect
are positive. Students spending most of their time in this space might just spend theirschool life and graduate from the school, despite not being taught, but eventually at somepoint in their life span of 10, 20 or 70 or 80 years, they will bloom. These are my
expectations as I conduct daily educational activities.
Although a matter of course, Doshisha may need to maintain the so-called deviation scorehigh, but studying for exams is not simply to enter a university. Since we are given our lives
to live after all, each subject should provide learning which would benefit humankind. I am
confident that if everyone could focus on this matter and this aim, students brought up
there would feel it by themselves, breathe in such atmosphere, retain a conscience, andeventually establish their own presence, which is something I would bet.
(Kaga) Thank you very much. Although there were some keywords mentioned, I think ”agood person rather than a great person” is very Doshisha. What flashed across my mind on
hearing it was that several years ago, if I remember rightly, it was when a joint branchmeeting of the Doshisha Alumni Association and graduate’s association was held in
Gunma prefecture. I remember Mr. Masayasu Hosaka, who is a critic who studied in
Doshisha, said in his lecture that, mentioning some key persons who made Japan since
before World War II, such as Hideki Tojo before World War II, Kakuei Tanaka after WorldWar II, and so on, he was proud of the fact that there was no shadow of Doshisha aroundthem, namely, there was no Doshisha graduate around those who made Japan. Because
people from Doshisha were devoted to being good people rather than great people, they
were not around, and he said Doshisha has developed people who adopt such ways, and I
thought this was a key moment in Doshisha’s education.
Another thing, although I think this is a common concern, Doshisha Girls’ School also
started with ten people or so, but now has 6500 students, Doshisha University has 28,000
people, so in total over 40,000 students, so it is completely impossible to practically22

implement things similarly to before, and there is an unspecified large number of students
with various thoughts. I thought it would also be a major issue for the Chairperson of theBoard, to devise an approach to tackling such situation. It was also pointed out that devices
are necessary for this.
Also, how should teaching staff and clerks be involved? Concerning the opportunity tolearn, the Women’s College also provides worship from 10:30, particularly for the clerks,
but that time frame is when best get into gear. They find it quite difficult to participate in it.
Likewise for the teaching staff, this timeframe fits in between the 1st and 2nd school
periods, and it was also quite difficult for them to participate in it. Another big thing is that,using this as the catalyst, including Doshisha University and the Women’s College as well,
we should study what conscience is academically and investigate it a little more thoroughly.
Although I think it is also important to understand things based on atmosphere, it waspointed out that at the same time making things reasonable is also important.
Although there are still more things to discuss, the allotted time has been passed, and I
would be scolded if I did not make time for questions and answers from the floor, so I would
like to pass the baton to the host.
Questions and Answers(Host) Thank you very much lecturers. Today, we had them provide a panel discussion
under the theme of Doshisha’s conscience education. It was scheduled to run up to 7:20,
and it’s already past the time. Although we have overrun, and although time is short andlimited, I would like to proceed to questions and answers. If you have any questions, pleaseraise your hand.
(Floor 1) Thank you very much for today. I am a student of the Graduate School ofBusiness. I am from Kori Junior High School, from where I went to High School andUniversity and am now in the Graduate School of Business, so I’ve already spent 12 years
here. So if I had taken the classes properly, I would probably be full of conscience, but thereality is otherwise. Having learned about conscience through classes and life, I think
conscience education can easily penetrate into those who are originally good and withconscience. However, now that Doshisha has become a very large university, with anincreased number of students, I think it has become difficult to penetrate.
For example, last year, or perhaps this one, I forgot, there was news that in USJ,
Doshisha’s students behaved violently. This is not unique to Doshisha’s students only but I
think maybe if they really had conscience, they surely would not do such things. In that vein,
I think that for conscience education, it is important to penetrate those who hardly turn theirheads around at it, or to make such people reconsider. I think those who usually turn backrelatively honestly accept conscience education, but concerning how best to inculcate theeducation to those others, I would like to hear your thoughts if you have any.
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(Kaga) Who should answer? Well, first, Chairperson of the Board, please.
(Mizutani) I would also like advice (laughs). I believe those involved in the USJ incident had
qualms of conscience later. I agree it’s very difficult on a daily basis. Also, the term
“freedom” is also accepted as meaning permission to do anything, so they have toovercome such thought otherwise it is quite hard to reach the level of conscience as citedby Niijima. I would appreciate it if students could feel this for some reason while at school,
and when becoming members of society, reconfigure their views. However, what I actuallyrealize is, it is difficult. I am sorry.
(Murata) I would like to say two things, but now the affair at USJ was cited as an example.
Concerning how we should respond to various affairs and scandals related to the university,
we should teach the actions from which they must refrain, apart from conscience itself. This
is to educate them on the fact if they took this action, it would become socially problematic,or they would be subject to punishment, regardless of whether or not they experienced
their conscience. This is a matter of behavior. I think this can be taught relatively evenly, bystandardizing to some extent. Universities are backward in terms of standardization here,
and Doshisha University might also be backward. I think some sort of effort might berequired here and this is like symptomatic treatment.
Therefore, as seen in affairs which have recently proliferated, casually taking pictures,
which are then uploaded on personal Twitter accounts to trigger unexpected aftereffects,
social punishment is handed out. I think it is something possible and we must proceed byensuring sound educational guidance is provided on the handling of such social networks.
That is my first answer.
Conversely, it is important not to over-generalize, but I think this can also be applied to the
USJ affair. There were students from several universities who caused trouble, but theygather in groups of close friends or something, always playing together in groups and I
think the affair happened because of their mindset, akin to ”If we do it in a group, there’s
nothing to be afraid of.” What is lacking there, I think, is diversity, or a conversation withdifferent people. They misunderstand that what have become common practices andnorms among their own peer groups are also the norms of the general public, and they
reveal some risks in innocent people in some sense, namely those who have yet toencounter different or alien sense of values.
In that sense, although it is important to ensure universities inculcate the same to each
student, I think it might be possible to create opportunities where people with value
systems, cultures and views meet, and become aware of the fact that what they consider“fine” within their own groups is not accepted at all by different students.
(Kaga) Was this fine? One more question, if it’s short, anyone?
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(Floor 2) Although this is not a question, I would like to give my feedback. First of all, on the
topic of conscience education, which is the key concept of Doshisha’s school motto, we
received very valuable words from our distinguished academics who are currently leading
Doshisha’s education. Thank you very much.
Just two or three days ago, a Homecoming Day was held, on which graduates came backto their old school from all over the country. I talked with them, some of whom studied in
Doshisha at the time of university disputes, and there were many old students. However,for example, I met a person who is a probation officer. Just now ”salt of the Earth” wasmentioned, but in such form, they breathed in the campus of Doshisha while in the school,
and although they did not notice any special taste, some years after their actual graduation,
they are engaged in jobs such as probation officer, that could be described as the ”salt of
the Earth.” Remembering them 30 or 40 years ago, I thought that Doshisha’s education isliving in such aspect after all.
Now that Doshisha has become this large, providing a panel discussion on this theme is
crucial. Although the constitution of Doshisha does not include being forced into dogmatism,
I think it is ultimately good to have this kind of event once every several years. Given thathaving criticisms, cooperation and various opinions in response to the words of ourdistinguished guests would stimulate Doshisha’s education, I think today’s trial was very
good. Thank you very much (applause).
(Host) Messrs. Kaga, Mizutani, Murata, and Kimura, thank you very much. Once again, we
would like to give applause to show our gratitude (applause). Thank you very much.
Now I would like to close today’s ”Symposium on conscience education.” Thank you verymuch for coming today (applause).

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