The problem stated—­Definitions—­Remarks on definitions—­Characteristics of a person—­Impersonality defined—­A preliminary summary statement—­Definitions of Communalism and Individualism—­The argument for “impersonality” from Japanese politeness—­Some difficulties of this interpretation—­The sociological interpretation of politeness—­The significance of Japanese sensitiveness—­Altruism as a proof of impersonality—­Japanese selfishness and self-assertiveness—­Distinction between communal and individualistic altruism—­Deficiency of personal pronouns as a proof of impersonality—­A possible counter-argument—­Substitutes for personal pronouns—­Many personal words in Japanese—­Origin of pronouns, personal and others—­The relation of the social order to the use of personal pronouns—­Japanese conceive Nationality only through Personality—­“Strong” and “weak” personality—­Strong personalities in Japan—­Feudalism and strong personalities, 356

XXXII.  IS BUDDHISM IMPERSONAL?

Self-suppression as a proof of impersonality—­Self-suppression cannot be ascribed to a primitive people—­Esoteric Buddhism not popular—­Buddhism emphasized introspection and self-consciousness—­Mr. Lowell on the teaching of Buddha—­Consciousness of union with the Absolute a developed, not a primitive, trait—­Buddhist self-suppression proves a developed self—­Buddhist self-salvation and Christian salvation by faith—­Buddhism does not develop rounded personality—­Buddhism attributes no worth to the self—­Buddhist mercy rests on the doctrine of transmigration, not on the inherent worth of man—­Analysis of the diverse elements in the asserted “Impersonality “—­Why Buddhism attributed no value to the self—­The Infinite Absolute Abstraction—­Buddhism not impersonal but abstract—­Buddhist doctrine of illusion—­Popular Buddhism not philosophical—­Relation of “ingwa,” Fate, to the development of personality—­Relation of belief in freedom to the fact of freedom—­Sociological consequences of Buddhist doctrine, 377

XXXIII.  TRACES OF PERSONALITY IN SHINTOISM, BUDDHISM, AND CONFUCIANISM

Human illogicalness providential—­Some devices for avoiding the evils of logical conclusions—­Buddhistic actual appeal to personal self-activity—­Practical Confucianism an antidote to Buddhist poison—­Confucian ethics produced strong persons—­The personal conception of deity is widespread—­Shinto gods all persons—­Popular Buddhist gods are personal—­Confucian “Heaven” implies personality—­The idea of personality not wholly wanting in the Orient—­The idea of divine personality not difficult to impart to a Japanese—­A conversation with a Buddhist priest—­Sketch of the development of Japanese personality—­Is personality inherent?—­Intrinsic and phenomenal personality—­Note on the doctrine of the personality of God, 389

XXXIV.  THE BUDDHIST WORLD-VIEW