ever and are in constant communication with their friends, that they never lead a solitary, unconnected life in some invisible region. What Buddhism has contributed to Japanese culture is its higher conception of life and nobler interpretation of death.

Buddhists do not think that "I" is "I" and "you" is "you" when each of us is Separated from the other. "I" is possible when "you" exists, so with "you" who is possible through the existence of "I." This consideration is very important, as it constitutes one of the fundamental principles of Buddhist ethics. For according to Buddhism an unconditional assertion of egoism is due to the ignorance of the significance of the individual. Most people imagine that the individual is a final reality, stands by itself, has nothing to do with other fellow-individuals; in fact their existence is tolerated only so far as it does not interfere with his own interests. They first build a formidable fort around individualism and look down at their surroundings, thinking that the position must be defended at all costs. For it is their conception of life that with the downfall of individualism the universe goes to pieces.

The Oriental mode of thinking, however, differs from this. We take our standpoint first on that which transcends individuals, or we take into our consideration first that which comprehends all finite things, that which determines the

destiny of the universe; and then we come down into this world of relativity and conditionality, and believe that the earth will sooner or later pass away according to the will of that which controls it. That is to say, individuals will not stay here forever, though the whole which comprises individuals will. Therefore, Oriental ethics considers it of paramount importance to preserve the whole at all hazards, whatever may be the fate of individuals.

For instance, suppose my country is threatened by a powerful enemy, and I will, when called for, sacrifice everything personal and try to do my best for the conservation of my national honor and safety. This is what is called patriotism. My parents are old and they are not able to take care of themselves, and I will do everything for their comfort and alleviate the loneliness of their declining age. Did they not bring me up to this stage of manhood? Did they not go through all forms of hardship for my sake? Did they not care for me with infinite tenderness of heart? Do I not owe them all that I am to-day? Did they not help me to this position and enable me to do whatever is within my power for the welfare and preservation of the whole to which I belong? When I think of this, the feeling of gratitude weighs heavily on me, and I endeavor to be relieved of it by doing all acts of lovingkindness to my parents. This is what you call filial piety, and the same consideration will apply