Shuzo Kuki (author)

Hello everyone. This is Masashi Shimura from Atelier Shimura.
Following on from last time, this time we bring you the first part of "The Structure of Iki," a major work by philosopher Shuzo Kuki. Published in 1930 (Showa 5), ​​this masterpiece is a groundbreaking work that attempts to elucidate the unique aesthetic sense of "iki" (elegance) that existed in the red-light districts (pleasure quarters) of Edo using the rigorous methodology of Western philosophy.
Why did Kuki choose the theme of "iki"? The reason for this was largely influenced by his family background, as his mother was from Gion, Kyoto (a former geisha). Using the cutting-edge philosophical methods he had acquired during his studies in Europe, he likely had a strong desire to objectively analyze the unique culture of the red-light district that ran through his veins.

Shuzo Kuki (author) "The Structure of 'Iki'"
Publisher: Kodansha (2003)

【table of contents】
1. Introduction
2. The inclusive structure of “iki”
3. The extensional structure of “iki”
4. Natural expressions of "iki"
5. Artistic Expression of "Iki"
6 Conclusion

Aiming for a "living philosophy"

The greatest feature of Kuki Shuzo's philosophy is that it was not merely an armchair theory, but aimed to be a "living philosophy" based on reality.

At the beginning of The Structure of Life, Kuki quotes the words of French philosopher Maine de Biran: "Thought must fill the whole of existence." This quote symbolizes Kuki's own philosophical stance, which resonated with the "philosophy of life" advocated by Henri Bergson and others, and was dissatisfied with the formal and abstract conceptual manipulations of the Neo-Kantian school that was mainstream at the time.

How can philosophy be reflected in the reality in which we live, without falling into mere wordplay or logical games? Kuki was always conscious of this question as he attempted to analyze the structure of the concrete aesthetic consciousness known as "iki."

"A living philosophy must be one that can understand the reality around us. We know of the expression 'iki,' but what is the structure of this phenomenon? Isn't 'iki,' after all, a way of 'living' that is unique to us Japanese? The challenge that this book seeks to pursue is to grasp this reality as it is, and to provide a theoretical explanation for what should be experienced."

Three Moments that Constitute "Iki"

Kuki analyzed the phenomenon of "iki" from the following three perspectives (occasions), which he called the "trilogy."

1. Coquetry

2. Courage

3. Give up (give up)

Furthermore, Kuki defines the relationship between these three elements as follows, using the Aristotelian concepts of "formal cause" (the essence that forms a thing) and "mass cause" (the material that a thing is made of):

"Iki is the realization of one's own existence, achieved through the formal factors of moral idealism (courage) and religious unreality (resignation) that characterize our culture, and the mass factor of coquetry."

It's a bit difficult to explain, but to break it down, it means that "iki" is the result of refining and refining the material (quantity) of "courage," which was the foundation of male-female relationships in the Edo red-light districts, by combining the two spiritual essences (forms) of "courage" and "resignation."

Within the word "iki" that we use in our daily lives lies a highly multi-layered structure in which the culture of red-light districts, the spirit of bushido, and the Buddhist worldview are intricately intertwined.

Let's take a closer look at these three elements.

1. Coquetry – A dualistic attitude filled with tension

The first trigger, or material that forms the basis of "iki," is "coquetry."

Generally speaking, the term "coquetry" is often thought of solely in terms of erotic connotations such as allure and sex appeal, but Kuki defines it as a highly sophisticated and conscious attitude.

"Flirtation is a dualistic attitude in which a monistic self positions the opposite sex in relation to itself, and constitutes a possible relationship between itself and the opposite sex." (Flirtation is the act of creating an unstable relationship between oneself and the opposite sex in a romantic relationship, where it is unclear how it will turn out.)

The "monistic self" mentioned here refers to the isolated self before interacting with others. Humans are essentially lonely, and are like two halves of one another. The urge of one half to seek out the other half, the opposite sex, is the root of flirtation.

However, the most important point in Kuki's definition is that this impulse is never satisfied, in other words, that it is "never completely united." While trying to shorten the distance between oneself and the opposite sex, the distance never becomes zero. This unstable tension of "neither too close nor too far" is the essence of flirtation. If one is completely united (for example, by getting married), the tension is lost and flirtation disappears.

Deliberately resisting the desire for union and maintaining a state of "possibility" filled with tension - this is the act of coquetry as refined eroticism.

2. Ikiji: The Spirit of Bushido

The second factor that supports the tension of this coquetry is courage, a value rooted in the ancient Japanese spirit of Bushido.

If left unchecked, the tension between men and women in flirtation can easily be resolved (i.e., relaxed) as they are swept away by emotion. Therefore, while being attracted to the other person's charms, a "rebellious spirit" is required, never losing one's independence and not easily giving in. This is "courage." Kuki calls this "the strength of the heart brought about by idealism (the desire to proudly maintain one's independence)."

This is also connected to the Edokko culture of "willfulness." The act of being "willful" is a rebellious self-assertion that arises when a self-indulgent desire to be accepted by others is rejected, and can be said to be a uniquely Japanese mentality that always assumes the existence of others.

As the saying goes, "A samurai never eats, but always carries a toothpick," Bushido is based on self-respect (a heart of respect for oneself) and on "how one sees oneself" rather than "how one is seen by others."

The addition of this proud "courage" gives the seductive behavior an "inviolable elegance."

3. Resignation (Amakari) – Buddhist Perspective on Impermanence

The third trigger is "resignation." This is different from worldly values ​​such as coquetry and stubbornness, and is an element based on the Buddhist worldview.

The "giving up" here does not simply mean giving up or despair. It refers to a state of "indifference" where you clarify your fate (resign yourself to it) and are not attached to things.

This is an attitude that foresees and accepts the truth of the impermanence of life, that a relationship between a man and a woman may eventually come to an end, from the very beginning of the relationship.

At first glance, passionate flirtation and cold resignation seem contradictory, but Kuki explains that "resignation is not incompatible with flirtation; rather, it completes the essence of flirtation."

This is because, since the essence of flirtation is "not achieving the goal (success in love)," having a "resignation" mindset that lets go of attachment to the result actually makes it possible to maintain flirtation (tension) in its pure form.

Freeing one's mind from the ties and attachments of this world and attaining a refined, calm, and free mind is the state of mind attained through "renunciation."

Conclusion: Accepting destiny and completing "iki"

Kuki states the following about the relationship between these three elements, particularly the combination of "coquetry" and "resignation."

"The combination of coquetry and 'resignation' means that devotion to freedom is forced by fate, and the assumption of possibility is determined by necessity. In other words, there is an affirmation through negation." (If devotion to freedom is something that one must accept by fate, in other words, if the relationship between oneself and the other person cannot help but become infinitely unstable, then coquetry and resignation are inevitably linked.)

After passing through various coincidences in human relationships (flirtation), one eventually arrives at an inevitable separation or fate (resignation). When one actively accepts this fate, not reluctantly, but as a "resignation to freedom," flirtation is not denied, but rather positively sublimated as "iki."

It is a perfect balance of coquetry (eros), tension from courage (bushido), and insight from resignation (Buddhism). This is the full picture of the "structure of iki" that Kuki Shuzo uncovered.

Kuki used European philosophical methods to brilliantly analyze the Japanese aesthetic sense that was his roots. This was not merely academic research; it could also be said to have been an endeavor to philosophically reexamine his own way of life.

Next time, we will continue with the second part of this series.

This is a reading guide by Shimura Masashi (CEO of Atelier Shimura).
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