and ethical problems, and have ever maintained their hold on thinking men, because of their mutually vital relations.  In Japan it has not been otherwise.  If anyone doubts this he should read the Japanese philosophers—­in the original, if possible; if not, then in such translations and extracts as Dr. Knox has given us in his “A Japanese Philosopher,” and Mr. Aston in his “Japanese Literature.”  The ethical interest is primary, and the metaphysical interest is secondary,[AO] to be sure, but not to be denied.

Occidental philosophy has found many earnest and capable Japanese students.  The Imperial University has a strong corps of philosophical instructors.  Occidental metaphysical thought, both materialistic and idealistic, has found many congenial minds.  Indeed, it is not rash to say that in the thought of New Japan the distinguishing Oriental metaphysical conceptions of the universe have been entirely displaced by those of the West.  Christians, in particular, have entirely abandoned the old polytheistic, pantheistic, and fatalistic metaphysics and have adopted thoroughgoing monotheism.

Ability to understand and sufficient interest to study through philosophical and metaphysical systems of foreign lands indicate a mental development of no slight order, whatever may be the ability, or lack of it, in making original contributions to the subject.  That educated Japanese have shown real ability in the former sense can hardly be doubted by those who have read the writings of such men as Goro Takahashi, ex-president Hiroyuki Kato, Prof.  Yujiro Motora, Prof.  Rikizo Nakashima, or Dr. Tetsujiro Inouye.  The philosophical brightness of many of Japan’s foreign as well as home-trained scholars argues well for the philosophical ability of the nation.

A recent conversation with a young Japanese gives point to what has just been said.  The young man suddenly appeared at my study door, and, with unusually brief salutations, said that he wished me to talk to him about religion.  In answer to questions he explained that he had been one of my pupils ten years ago in the Kumamoto Boys’ School; that he had been baptized as a Christian at that time, but had become cold and filled with doubts; that he had been studying ever since, having at one time given considerable attention to the Zen sect of Buddhism; but that he had found no satisfaction there.  He accordingly wished to study Christianity more carefully.  For three hours we talked, he asking questions about the Christian conception of God, of the universe, of man, of sin, of evolution, of Christ, of salvation, of the object of life, of God’s purpose in creation, of the origin and nature of the Bible.  Toward the latter part of our conversation, referring to one idea expressed, he said, “That is about what Hegel held, is it not?” As he spoke he opened his knapsack, which I then saw to be full of books, and drew out an English translation of Hegel’s “Philosophy of History”; he had evidently