{"id":1297,"date":"2024-11-17T23:57:07","date_gmt":"2024-11-17T23:57:07","guid":{"rendered":"https:\/\/transnationalhistory.net\/world\/?p=1297"},"modified":"2024-11-17T23:57:07","modified_gmt":"2024-11-17T23:57:07","slug":"tosaka-jun-and-the-concept-of-everydayness","status":"publish","type":"post","link":"https:\/\/transnationalhistory.net\/world\/2024\/11\/tosaka-jun-and-the-concept-of-everydayness\/","title":{"rendered":"Tosaka Jun and the concept of ‘Everydayness’"},"content":{"rendered":"

Tosaka Jun\u2019s exploration of the concept of \u2018everydayness\u2019 was a noteworthy philosophical study that reconceptualised everyday life in early 20th<\/sup> century Japan. It emphasised reducing individual experiences of time to the immediacy of \u2018today\u2019, likening it to a worker focused on meeting their immediate tasks that are necessary for survival, unaffected by the concerns of \u2018yesterday\u2019 or \u2018tomorrow\u20191<\/a><\/sup> This focus on the present highlights the importance of factual reality over abstract notions of time, which Tosaka argued was essential for conceptualising historical time and social change. Harootunian critically examines Tosaka\u2019s distinct contribution to Japanese philosophy, emphasising his advocacy for a rational, efficient modern culture in Japan.<\/p>\n

The growth of a new social life in Japan, with new subject positions in Japanese society, from \u201cthe people (minshu \u0304), the masses (taishu \u0304), the modern boy (mobo), modern girl (mogaru \u0304), cafe waitress, bar maid, and so on\u201d, made Japanese life increasingly unprecedented2<\/a><\/sup>. Tosaka argued that these growing modern customs were constantly reshaping society, and couldn\u2019t be accounted for in philosophical analysis without the presence of \u2018everydayness\u2019. He evaluated key dimensions of Japanese life, particularly the culture of the masses in their customs, social relationships, work and leisure life, and consumption habits, as well as the role of science in this new order3<\/a><\/sup>. Tosaka\u2019s utilisation of the concept of ‘everydayness’ was therefore pivotal to move away from a more abstract understanding of philosophy, and towards a deeper engagement with the dynamic, lived realities of society. His work was not just an expression of enthusiasm for modern life; it embodied a strong conviction about the evolving nature of Japanese social life in the 1920s and how this was constantly building towards a new future.<\/p>\n

Tosaka was not alone in his philosophical study of \u2018everydayness\u2019; his work derived from Heidegger\u2019s prior articulation in Sein and Zeit <\/em>(1926), and formed part of a widespread enthusiasm in the concept of custom (genjitsu) <\/em>in Japanese intellectual and popular discourse4<\/a><\/sup>. What distinguished Tosaka, however, was his preference to the term \u2018actuality\u2019 over \u2018gentjitsu\u2019 to express a more factual understanding of everyday life.<\/p>\n

Tosaka\u2019s understanding of \u2018everydayness\u2019 shaped his approach to custom; he did not see it merely as a record of popular social practices, but as a concept with concealed historical and moral significance. For Tosaka, acknowledging everyday cultural practices (f\u016bzoka<\/em>, or custom) served as an \u201cagent of\u2026actuality\u201d (genjitsu<\/em>), providing an understanding of the reality of the masses that phenomenology couldn\u2019t tap into5<\/a><\/sup>. He critiqued newspapers for oversimplifying the idea of custom by focusing on its popular aspects, which then failed to integrate the underlying economic and social structures underpinning these practices. Prostitution was a critical example of this, as Tosaka argued that it has been consistently overlooked as a vulgar and \u201ctranscustomary\u201d practice, without interrogating it as a modern social problem worthy of philosophical analysis3<\/a><\/sup>.<\/p>\n

This critique underscores his argument that an analysis of custom must incorporate the \u201ccharacter of the popular\u201d (taish\u016bteki<\/em>) in order to reflect the thoughts and sentiments of the Japanese people.6<\/a><\/sup>.His focus on this topic highlights his broader effort to redirect Japanese philosophy towards its core purpose, serving as a lens that could access the overlooked realities of everyday life.<\/a><\/p>\n

  1. Robert Stolz, \u201cThe Principle of Everydayness and Historical Time\u201d, in Ken C Kawashima, Fabian Schafer, Robert Stolz (ed.) Tosaka Jun: A Critical Reader<\/em> (East Asia Program, Cornell University, 2013) p.13 [↩<\/a>]<\/span><\/li>
  2. Harootunian, Harry D. Overcome by Modernity: History, Culture, and Community in Interwar Japan <\/i>(Princeton University Press, 2001) p. 97 [↩<\/a>]<\/span><\/li>
  3. Ibid. [↩<\/a>]<\/span> [↩<\/a>]<\/span><\/li>
  4. Ibid. p.127 [↩<\/a>]<\/span><\/li>
  5. Ibid. p. 122 [↩<\/a>]<\/span><\/li>
  6. Ibid.\u00a0p.121 [↩<\/a>]<\/span><\/li><\/ol>","protected":false},"excerpt":{"rendered":"

    Tosaka Jun\u2019s exploration of the concept of \u2018everydayness\u2019 was a noteworthy philosophical study that reconceptualised everyday life in early 20th century Japan. It emphasised reducing individual experiences of time to the immediacy of \u2018today\u2019, likening it to a worker focused on meeting their immediate tasks that are necessary for survival, unaffected by the concerns of … Continue reading “Tosaka Jun and the concept of ‘Everydayness’”<\/span><\/a><\/p>\n","protected":false},"author":45,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1297","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1297","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/users\/45"}],"replies":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/comments?post=1297"}],"version-history":[{"count":5,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1297\/revisions"}],"predecessor-version":[{"id":1317,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1297\/revisions\/1317"}],"wp:attachment":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/media?parent=1297"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/categories?post=1297"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/tags?post=1297"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}