[Special Feature: New Theory of Reading] Shinzo Koizumi as a "Taisho Intellectual" / Shutaro Muto

Shinzo Koizumi's "Theory of Reading" (Dokushiron, 1950) continues to be reprinted and read by many more than half a century after its publication. Looking through the 27 volumes of the "Complete Works of Shinzo Koizumi," one finds that in addition to "Theory of Reading," Koizumi left behind numerous works and essays related to reading, such as "Notes on Reading" (Dokusho Zakki, 1948) and "My Talk on Literature" (Waga Bungeidan, 1966). The authors he discusses range widely, covering not only economists in his original field of expertise—such as Adam Smith, John Stuart Mill, and Karl Marx—but also domestic and international literary figures and philosophers, including Goethe, Schopenhauer, Kant, Tolstoy, Natsume Soseki, Mori Ogai, and Nagai Kafu. Koizumi belonged to the generation of so-called "Taisho Liberalism" (Taisho Kyoyushugi), which developed the self while accepting diverse cultural values through reading. "Theory of Reading" can be described as a work in which Koizumi's scholarship was demonstrated to its fullest extent.

Among Japan's historical social scientists, Koizumi was a stylist of rare talent. In particular, "Navy Paymaster Lieutenant Nobukichi Koizumi" (1965), which chronicles his feelings for his son Nobukichi Koizumi who died in the war, continues to strike a chord with readers today with its dignified prose. The British economist David Ricardo, whom Koizumi originally studied as a specialist, is known for his poor writing style. I remember reading Koizumi's "Studies on Ricardo" (Rikaado Kenkyu, 1929) and feeling amazed at how such content could become so clear and understandable in Koizumi's hands.

Koizumi also possessed a sharp insight into literary criticism that rivaled that of experts. To give one example, regarding the relationship between the younger brother and the sister-in-law depicted in Natsume Soseki's "The Wayfarer" (Kojin), Koizumi inferred that it was based on Soseki's "observational experience" (*1). When Soseki's actual sister-in-law died young, he sent a letter to his close friend Masaoka Shiki containing more than ten haiku mourning her death. Koizumi's theory was that in "The Wayfarer," written some 20 years later, Soseki might have been reminiscing about his sister-in-law, who was the same age as him. Koizumi presented this theory to Toyotaka Komiya, a disciple of Soseki, but it was reportedly not taken seriously at all.

Speaking of the relationship between Soseki and his sister-in-law, the most widely known analysis is a series of studies by Jun Eto. Based on the letter to Masaoka Shiki as well as English and Chinese poems composed by Soseki, Eto argued that Soseki was secretly in love with his sister-in-law (*2). Even Eto, who proposed this novel theory, admitted that Koizumi was the first to focus on Soseki's sister-in-law.

According to Koizumi, it was the presence of his university mentor, Tokuzo Fukuda, that awakened an interest in scholarship in him, as he had previously been immersed in tennis. Fukuda, known for his strict guidance, highly evaluated Koizumi's abilities and took special care of him, even having him submit papers to the "Mita Gakkai Zasshi" while he was still a student. Upon graduating from the college department of political economy in March 1910 on Fukuda's recommendation, Koizumi was immediately hired as a faculty member of the same college.

"One major event for my reading was that in 1910, just as I graduated from the college department of political economy, a reform took place in the Faculty of Letters at Keio University. Nagai Kafu was appointed as a professor with the backing of Mori Ogai, and 'Mita Bungaku' was launched under his editorship." — Koizumi says this in Chapter 10 of "Theory of Reading." "Mita Bungaku," with Nagai Kafu as editor-in-chief, was founded in May 1910, shortly after Koizumi became a faculty member. He stated that the launch of this literary magazine within Keio became a "major event" in his life of reading.

During his university days, Koizumi formed a circle with his friends Shozo Abe (Takitaro Minakami), Shiyokichi Sawaki, Yasushi Matsumoto, and Shiro Kawamura to discuss literature night after night. Looking at Koizumi's diary, it is clear that in his early days as a faculty member, a high proportion of his reading was related to literature, and he frequently visited Kafu to interact with him. He even obtained a copy of Kafu's "Tales of France" (Furansu Monogatari), which was banned immediately after its publication in March 1909, from a junior and read it in secret. It is no wonder that Koizumi, who was so passionate about literature and devoted to Kafu, was thrilled by the launch of "Mita Bungaku."

In addition, "Mita Bungaku" held great significance for Koizumi because it stimulated his interest in the High Treason Incident (Taigiyaku Jiken) that occurred shortly after the magazine's launch, and by extension, in social issues. In Chapter 6 of "Theory of Reading," Koizumi states that it is important not to simply seek knowledge through reading, but to cultivate the power of "observational thinking"—thinking for oneself. The incident in which a large number of socialists were arrested and executed for allegedly plotting to assassinate Emperor Meiji was a great shock to the young Koizumi. "Mita Bungaku" became a great help in his "observational thinking" regarding this High Treason Incident.

In fact, in "Mita Bungaku," contributors such as Kafu, Mori Ogai, Tekkan Yosano, Haruo Sato, and Shozo Abe expressed their sense of unease regarding the High Treason Incident through novels and poetry, utilizing ironic expressions. Furthermore, on February 4, 1911, the Mita Bungakukai, the publishing body of "Mita Bungaku," invited Osamu Hiraide, who served as the defense counsel for the defendants in the High Treason Incident, to a lecture. Koizumi, who attended this lecture, heard various new facts and noted in his diary that he "learned that the trial against Kotoku and others was quite reckless." In this way, "Mita Bungaku" was one of the few media outlets that confronted the High Treason Incident amidst strict censorship.

Three days after hearing Hiraide's lecture, Koizumi saw an advertisement for Shusui Kotoku's posthumous work "On the Obliteration of Christianity" (Kirisutokyo Massatsuron), written in prison, and immediately inquired at a bookstore. Although it was sold out that day, he obtained it the next day. Furthermore, looking at his diary entry for February 18, ten days later, it can be confirmed that Koizumi borrowed and devoured several banned books from Shiro Kawamura, who had just debuted in "Mita Bungaku": Sen Katayama and Kojiro Nishikawa's "The Labor Movement in Japan" (1901), Shusui Kotoku's "The Essence of Socialism" (1903) and "Imperialism" (1907), Toshihiko Sakai's "The Woman Question" (1907), Sakai and Umpei Morichika's "Outline of Socialism" (1907), Terujiro Kita's (Ikki Kita) "The Philosophy of Pure Socialism" (1906), and Sojinkan Sugimura's "Seven Flowers and Eight Rifts" (1908). (*3)

In his later years, Koizumi recalled his interactions with the members of "Mita Bungaku" as follows:

"My immersion in literary books and my association with the 'Mita Bungaku' circle was simply something I did because I liked it, and there was no utilitarian motive behind it, but I believe it was not a bad thing for me. Later, I would take charge of lectures on the history of social thought at Keio University, and I think the fact that I had been interested in reading not only narrow books on economics and sociology but modern literature in general was of some use in giving those lectures." (*4)

In the post-war era, Koizumi has a strong image as an anti-communist, partly because his book "Common Sense in the Critique of Communism" (1949) became a bestseller. However, he held an interest in socialist thought, including the Fabian Society, and explored its feasibility. "Mita Bungaku" played a role in building such academic foundations for Koizumi.

Acquiring a rich education through broad reading without being confined to a narrow professional shell, Koizumi was truly a child of Taisho Liberalism. This also applies to Sei'ichiro Takahashi, who, along with Koizumi, served as one of the two pillars of the Faculty of Economics (department of political economy) at Keio. Takahashi was also a man of culture who was well-versed not only in economics but also in literature and arts, including Ukiyo-e.

In my book published in February this year, "A Spiritual History of Taisho Democrats: The Birth of 'Intellectuals' in East Asia" (Keio University Press), I focus on Taisho Democrats like Koizumi and Takahashi and re-examine the social roles they played as "intellectuals." As mentioned earlier, those involved with "Mita Bungaku" reacted in various ways to the seemingly absurd High Treason Incident. However, they did not openly protest the government and lead public opinion toward a retrial, as Emile Zola did in the Dreyfus Affair in France.

When, then, was collective action by "intellectuals" comparable to the Dreyfus Affair seen in Japan? In my book, I find its beginning in an organization called the Reimeikai, formed in December 1918. The Reimeikai was an association formed by Sakuzo Yoshino and Tokuzo Fukuda of Tokyo Imperial University to engage in an ideological movement following the Hakkou Incident, in which Ryuhei Murayama, the president of the Asahi Shimbun, was attacked in broad daylight. From Keio University, members included Shinzo Koizumi, Sei'ichiro Takahashi, Kiichi Horie, Kanzo Sanbe, Hyotaro Urabe, Teiichi Kawai, and Suiichiro Tanaka.

The Reimeikai appealed to society through lectures and publications regarding the injustice of the Morito Incident—where Tatsuo Morito was expelled from Tokyo Imperial University for violating the Newspaper Law's crime of disturbing the constitutional order by writing a paper on the anarchist Kropotkin—and the abolition of Article 17 of the Public Peace Police Law, which denied the so-called three labor rights. They also reacted actively to the March 1st Independence Movement in Korea and the May 4th Movement in China that occurred shortly after their formation, striving for ethnic harmony. The "intellectuals" of the Reimeikai, including Koizumi, actively engaged in social participation (engagement) to bridge universal principles backed by scholarship with reality.

Familiarizing oneself with books from all times and places while cultivating one's own "observational thinking" and subjectively engaging with real society—the knowledge and guidance Koizumi showed in "Theory of Reading" were truly backed by his own experience.