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Relative status may be seen as the basis of social organization, and
affiliation with others may be considered desirable, but these assumptions
by no means negate a concept of self. An ideology of harmony with others
does not automatically create a congruence of individual with group or
institutional goals.
Anthropologist Brian Moeran distinguishes Japanese attitudes toward
individuality and individualism. Individuality, or the uniqueness of a
person, is not only tolerated but often is admired if the person is seen
as sincere, as acting from the heart. A work of art conveys strength as
well as beauty from its "individuality." Individualism, however, is viewed
negatively, for it is equated with selfishness, the opposite of the
empathy that is so highly valued. While many modern Japanese deny the
relevance of the concept of seishin (selfless spiritual strength, as in
World War II soldiers), selfishness (especially "selfish mothers," because
the behavior of mothers is commonly thought to affect the mental and
physical health of children) takes the blame for many social problems of
modern society. These problems include ones categorized as psychosomatic
medical syndromes, such as kitchen syndrome (dadokoro skokogun), in which
formerly meticulous housewives suddenly adopt odd behaviors and complain
of aches and pains, nonverbally expressing their frustration with or
rejection of the "good wifewise mother" role, or school-refusal syndrome (toko
kyohi), in which children complain of somatic problems, such as
stomachaches, and thus miss school in an attempt to avoid academic or
social failure.
Japan, like all other societies, has conflicts between individual and
group. What is different from North American society is not that the
Japanese have no sense of self but rather that the self is defined through
its interaction with others and not merely through the force of individual
personality.
According to Reischauer, "The cooperative, relativistic Japanese is not
thought of as the bland product of a social conditioning that has worn off
all individualistic corners, but rather as the product of firm inner
self-control that has made him master of his . . . anti-social instincts .
. . . Social conformity . . . is no sign of weakness but rather the proud,
tempered product of inner strength." This mastery is achieved by
overcoming hardship, through self-discipline, and through personal
striving for a perfection that one knows is not possible but remains a
worthy goal. In this view, both the self and society can be improved, and
in fact are interrelated because the ideal of selfhood, toward which many
Japanese strive, is one in which consideration of others is paramount.
Whereas Americans attempt to cultivate a self that is unique, most
Japanese place greater emphasis on cultivating "a self that can feel human
in the company of others," according to David W. Plath. Maturity means
both continuing to care about what others are thinking and feeling
confident in one's ability to judge and act effectively, acknowledging
social norms while remaining true to self.
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