
By Stephen Rocker
Examine on Hegel's philosophy of Christianity
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These national and geopolitical factors intersected with other issues that had a direct impact on the lives of students. Massive internal migration to the cities, the increasingly parlous state of Japanese higher education, and a general sense of listlessness associated with the development of a bureaucratic, managed Japanese society (Ando 2013), motivated students to engage in radical activism. Not surprisingly, educational issues were particularly salient. The stated aims of education established during the Occupation period, which revolved around keywords such as friendship, democracy and peace, were increasingly coming into conflict with the emerging reality of Japan’s intensely competitive, exam-centric mass education system (Oguma 2009a, p.
199) has argued, Mori’s concept of sōkatsu was actually an uneasy conflation of two established practices within the New Left movement, self-criticism ((jikohihan) and the collective evaluation process of sōkatsu. Self-criticism was inherited from the JCP through the student movement and focussed on analysis of past mistakes in the process of self-development. Sōkatsu, on the other hand, was intended as a group practice of open debate, led by the group’s leader, which would produce implications for the next stage of action (ibid).
The end of this period saw the first example of left-wing revolutionary action when in 1952, at the behest of the JCP and behind them the Soviet Communist Information Bureau (Cominform), members of Zengakuren took to the hills to mobilise the peasantry in preparation for revolution. But, rejected by the villagers they hoped to rouse and hounded by the police at every turn, the expedition ended in ignominious failure (Hasegawa 2006; Steinhoff 2012, p. 63). As a result, in 1955 the JCP renounced its military line and denounced the era as one of ‘extreme left adventurism’.