Japan's success in industrial construction, the high — tech economy, and so on is due to the same factors that have helped it preserve its national identity to a greater extent than other developed countries, namely, traditional values that are included in the concept of wakon-the Japanese soul.

Keywords: traditional values, wakon (Japanese soul), Shintoism, modernization, management, kaizen (continuous improvement), production culture, monozukuri.

The industrialization, mechanization and automation that took place in Japan for more than a century and a half could not but affect the way of life of the Japanese, who, like all other citizens of advanced countries, became a "hurrying person". But this hurrying person also has his own tuning fork, which he uses to adjust the rhythm of his own life, and it does not matter that it exists parallel to the general intense rhythm that the world community lives by. He's strict. This tuning fork is what makes a Japanese person Japanese-understanding the world and their place in it. It determines the unity of the Japanese nation, its national identity, which is still a distinctive feature of Japanese reality, which stands out vividly against the background of the general leveling of national characteristics in the era of intensive industrialization and modernization. In other words, the traditional value system. What these values are and how well they are implemented depends on the degree of progress achieved by society.

Many researchers note that when the reconstruction of the state according to the Western model began in Japan, that is, after the Meiji Restoration in 1867, and Japan got acquainted with the achievements of Western civilization in the field of government, law, economics, education, and other things, and, having enriched itself with other people's knowledge and experience, began to carry out measures to modernize the country, there were only those transformations that were influenced by elements of national consciousness that were formed under the influence of the traditional worldview. Moreover, the result of these transformations was the emergence of completely new phenomena in different areas of social life.

The tendency for new phenomena to appear when someone else's experience was applied persisted in the subsequent time, almost a century after the beginning of the Meiji reforms. So, modern management methods in Japan began to take shape after the Second World War, when the country was devastated. They stood up with all their acuteness

¹ Restoration of imperial power in 1867 as a result of the overthrow of the military-feudal government. Closed off from the rest of the world for two and a half centuries by the Tokugawa rulers, Japan established contacts with Western countries, became a constitutional monarchy and embarked on the path of capitalist development.

social, economic, and political problems. In the process of solving them, they often resorted to American management methods, which, as experience shows, did not give the expected results. "Nevertheless, the ideas of American researchers contributed to the establishment of a special way of thinking and approaches unique to Japanese managers. As a result, the main features of the Japanese management system are determined by a number of concepts that were absent in the American model" (for more details, see: [Simkhovich, 2002, pp. 114-120]). Today, the Japanese management system can be characterized as built on the synthesis of imported ideas and national cultural traditions.

By the way, it should be noted that the result of borrowing in Japan, in whatever field they took place, and in the field of culture in particular, as a rule, was also the appearance of phenomena that became significant specifically for Japan (for more information, see: [Gerasimova, 2010]).

Obviously, the reason for this should be sought in the national mentality, which is formed on the basis of traditional spiritual and moral values, which, in turn, are generated by the peculiarities of the worldview. It is these values that can be considered crucial in moving Japan along the path of progress.

Traditional values as "the main motivating factors of hard work and frugality" [Weber, 1990, p. 190], which became an incentive for the implementation of measures for industrialization, were first considered by M. Weber in his 1904 work "Protestant Ethics and the Spirit of capitalism".

In the Japanese religious tradition (as well as in the system of spiritual values of China, India, and countries professing Islam), M. Weber did not find elements similar to Protestant ones. However, more recently, there have been numerous studies both in Japan and abroad that have considered traditional ethical values as contributing to the successful implementation of modernization in Japan. Sociologists, historians, and even clergymen started talking about this. Accents were placed differently, but the undoubted influence of traditional values and religious beliefs was emphasized by all.

Thus, the Japanese researcher Yamamoto Shichihei, author of the well-known book "The Spirit of Japanese Capitalism", sees in the ideas preached by the monk of the Buddhist Zen school Suzuki Sesan (1579-1655), something in common with the ideas of M. Weber. This is based on the fact that Zen teaching encourages anyone who wants to achieve satori² to compare their lifestyle to that of Gautama Buddha, who achieved enlightenment through numerous self-restrictions and strict discipline. Zen views ascetic lifestyles and spiritual practices that require considerable willpower and physical endurance as ways to achieve satori enlightenment. One of these methods, according to Sesan, is also hard and tireless work, which can be equated with abstinence.

Yamamoto Shichihei argues that it is "a religious attitude to work that is at the core of Japan's economic success. Indeed, the Japanese are discovering religious fanaticism in their pursuit of ever-higher economic goals. Although it seems that only a few of them admit that their motivation for working hard is partly a subconscious desire to achieve Buddhahood, every Japanese undoubtedly understands and accepts this concept "[Quality Management...].

Yamamoto Shichihei is one of the most popular and frequently cited authors both in Russia and abroad, despite the fact that many of his concepts, including

² The word Zen means " contemplation." It has come to be used as a term that refers to a particular understanding of the world and a method of knowing it, if the word "knowledge" is acceptable in this context, since, from the Zen point of view, Truth is only intuitively understood at the moment of enlightenment (satori). One who has achieved enlightenment is considered to be one who has managed to discover the Buddha nature in himself, i.e., having overcome his own "I", spatial, temporal and other limitations, to join Nature.

and Nihonke's concept of "Japanese religion" has no serious scientific substantiation3. Nevertheless, the statement about the" religious attitude " of the Japanese to work has become somewhat common.

However, it cannot be denied that hard work, as well as an almost reverent attitude towards the product of one's work, performed with the highest degree of responsibility, can be considered traits of the national Japanese character. In addition, the national character trait, which also served as an important factor in the successful implementation of reforms to modernize the country after the Meiji restoration, should be considered openness to other people's experience and knowledge. The reasons for the formation of these traits should be sought in Shinto beliefs older than the Buddhist teaching for Japan, which served as the basis on which the Japanese worldview was born and the national character was formed. Many Shinto beliefs were later reinterpreted in the context of the Buddha's teachings, which did not mean abandoning their original understanding. Moreover, their echoes can still be heard today, especially in the field of management. The interaction of Shintoism with Buddhism was quite intense, but this issue is beyond the scope of this topic.

It is known that Japanese management is distinguished by the emphasis on improving human relations, coordination of actions, group orientation, harmonization of relations between workers and managers, and special importance is attached to the quality of products. In all this, it is not difficult to discern the Japanese perception of himself as a part of the whole, which is characteristic of the Shinto perception of the world, and an almost reverent attitude towards the product of his work, in the very process of which a certain sacredness is seen.

According to Shinto, the world created by the kami gods is beautiful, and everything that exists in it, initially immature and incomplete, in other words, existing in the initial stage of its existence, gradually, as people show the gods by their work that their plan is understood and gratefully accepted, is improved and will continue to be improved. People continue the creative work of the gods in this world. This is one of their ways of paying homage to the Japanese gods. It was believed that the gods, by encouraging people for the worship rendered to them, in various ways, including revealing new knowledge to them, help people improve peace and life on earth. It is significant that all the awards of the gods go to people during their lifetime. Shinto does not promise any rewards for good deeds after death. Thus, the Japanese perceive the very concept of "labor" not only in the material, but also in the spiritual dimension and treat the product of labor with great responsibility.

It is interesting to note that in Japanese, any word that means repeating an action aimed at revising or redoing something is complex words, the second component of which is the word naoshi - "correction", for example, kangaenaosu - change your mind (lit. "correct thoughts"), minaosu-review (correct "vision", view of things), tatenaosu - rebuild (correct what was built), etc. At the same time, both the world and people themselves are improving.

This Shinto "postulate "has a direct analogy with one of the key concepts of Japanese management, kaizen, which means"improvement". For the first time, the principles of the Kaizen philosophy were adopted in a number of Japanese companies during the country's recovery after World War II, but after some time, the kaizen philosophy became widespread all over the world. Kaizen in business means continuous improvement of everything and at all levels, from production methods to management methods, including the performance of all employees - from the director to the ordinary worker.-

³ The failure of Yamamoto Shichihei's concepts is discussed in detail in the book "Globalization of Japanese Culture" by P. A. Moshnyaga [Moshnyaga, 2010].

what. The ultimate goal of kaizen is production without losses and, characteristically, an indispensable moral satisfaction from their work. Kaizen became a term after the publication of Imai Masaaki's 1986 book of the same name "Kaizen: The Key to Success in Japanese Companies" ⁴ and in 1993 was included in the new edition of the New Shorter Oxford English Dictionary, which defines kaizen as the continuous improvement of both working methods and personal effectiveness as a business philosophy. Obviously, the Kaizen philosophy is focused on the continuous improvement of life in general - both labor, public, and private.

Of course, it is unlikely that today all Japanese people think about why circumstances in life and in production are developing in one way or another, new rules and concepts arise (many of which, in essence, are a new facet in the understanding of the old ones), but all researchers unanimously note that the Japanese consider it their duty to improve their skills, and without any restrictions. expectations of any material benefit.

The so-called monozukuri philosophy, aimed at maintaining a reasonable balance between the various elements of being and achieving harmonious interaction with Nature, also contributes to the improvement of many forms of being, including the successful development of production.⁵ This philosophy is based on methods of integration and synthesis, which, according to its proponents, play a more important role than specialization and analysis.⁶ It should be clarified that, in the fair opinion of many researchers, Japanese thinking, based on the traditional understanding of the world as a system based on the universal interconnectedness of things, tends to bring everything together. In contrast, in the West, there is a tendency to analyze, the desire to disassemble everything and everything, including the phenomena of the surrounding world, into small components. This feature of thinking was a powerful engine for the development of science in the West. In particular, Kawaii Hayao writes about this in the book "Japan of the Future" (Kawaii, 2000, p. 15).

Monozukuri is a complex word consisting of two components: mono - "thing" and zukuri - "create", "make". However, the main message of this concept is to convey the deep meaning contained in the very fact of producing an excellent product and continuously improving production systems and processes. Monozukuri involves not so much improving and bringing technical skills to automatism, but rather skills developed through creative thinking, which develops in the process of hard work. Work in this case implies not only the production process itself, but also classes in special training centers, conducted in order to improve skills and develop creative thinking. At the same time, a creative attitude to production activities is considered as an indispensable element of monozukuri.

The authors of this concept emphasize that the word monozukuri expresses the features of production, which imply not only the manufacturing process itself, but also the spiritual and ideological content invested in any type of work. In short, monozukuri is a special production culture.

Since the late 1990s, monozukuri as a term has been widely used at all levels of business and in the media to refer to "production"

⁴ Imai Masaaki is widely known in the management world as the founder of the KAIZEN Institute Consulting Group, which has offices in more than 30 countries.

⁵ It should be emphasized that the expression "harmony with Nature" is not a metaphor for the Japanese, and Nature is not only beautiful landscapes. This is a universe in which certain laws apply, the violation of which leads to an unbalanced system. Each person, being a part of the whole, is responsible for maintaining a harmonious balance. Such a habitual understanding of the world and one's place in it can be found everywhere and every minute in Japan, from garbage sorting to tea ceremonies.

⁶ For more information about this, see: [Monodzukuri education // http://monozukuri.cdu.vn/indcx.php?option=com].

in the broadest sense of the word - from the direct production of a single product to production on the scale of an entire industry, including all processes related to it. It is considered that this concept is one of those that reflect the features of Japanese national culture, contributing to the achievement of the success that Japanese industry has achieved at present.

The emergence of the monozukuri philosophy, which defines the culture of production in Japan, indicates the special attitude of the Japanese to the act of"production". This is confirmed by the words of Nakamura Kunio, President of Matsushita Electric Industrial. In an article devoted to the problems of overcoming the economic crisis in Japan, Nakamura wrote that " the Japanese, due to the peculiarities of their national character, are particularly successful in monozukuri... Japanese monozukuri is more than just manufacturing... Monozukuri for the Japanese is the act of creating a new "value"" [Nakamura Kunio, 2005, p. 3], a value not only material, but also spiritual. The consequence of this attitude to the result of one's work is its high "Japanese quality", which implies not only functionality, but also aesthetic advantages where necessary.

The origins of the Japanese national character traits that led to such an attitude to work and its results, as already mentioned, should be sought in the traditional worldview. Namely, a person perceived himself as a part of the whole, called Nature, and in everything that he encountered in life - in any object, phenomenon, or even abstract concept-he saw the existence of a soul, which they were endowed with by Nature. A person's perception of himself as a small but integral part of the universe, from which he did not distinguish himself, became the reason for treating everything around him as equal and worthy of attention. Animistic elements of Shintoism gave rise to the desire to see the invisible, to hear the inaudible, and by hearing and seeing one's own soul to comprehend the souls of surrounding objects. Hence the special attention to the pattern of wood, the shape of stone, the color of sand or clay, etc., found in all objects traditionally used by the Japanese in everyday life. It would be logical to assume that, when undertaking to make a thing, the Japanese first of all reacted to the natural material," soul " responded to its natural essence and, making this or that object, sought to reveal it. Thus, the production of anything was always a creative act, and the manufactured object was always one of a kind, unique, like Nature itself, and was perceived not only utilitarily, but also as a certain image, significant in itself. Or, in the words of Matsushita Electric Industrial President Nakamura Kunio, it was perceived as a new value.

The creation of a new value, according to Shinto beliefs, was also pleasing to the gods , and the manufactured object was supposed to serve as confirmation that it was not just the result of mechanical labor, but that creative imagination was "involved" in its creation — shuko (literally "fiction"). This, in turn, indicated that the intention of the gods who created the source material was understood and their creative work continued.

For "high-quality" work, the gods sent people new knowledge, which they had to master in order to improve themselves and improve the world around them. As a result, one might say, "the Japanese are receptive to new ideas. They like to learn from other people's mistakes and benefit from other people's experiences. They carefully monitor what is happening in the world and systematically update information from abroad. They borrow and quickly learn new technological methods and processes. Japanese workers do not resist the introduction of new technological developments. Innovation is the foundation of economic growth, and the Japanese are sincerely committed to it" [Quality Management...]. The fact that the Japanese are good students is unanimously emphasized by all researchers both in Japan and abroad.

Yamaori Tetsuo, a well-known philosopher, religious scholar, and researcher of the history of Japanese culture, emphasizes that historically, progress in all spheres of human activity in Japan was achieved due to the existence of a "student-teacher"relationship. The reason for Japan's success in mastering Western technologies, in his opinion, is also due to the fact that the "student-teacher" principle has worked on a national scale [Tetsuo Yamaori, 2004, p.122].

It should be emphasized that when speaking about the importance of the student-teacher relationship, Yamaori Tetsuo refers not only to relationships between outstanding people with special talents, but also to everyday relationships of people, since one is always superior to the other in some ways and can be a teacher: "The horizontal axis of human relations should be crossed by the vertical axis student-teacher relations" [ibid., p. 124]. It is in this sense that he suggests understanding the well-known Japanese saying "If you see the patriarch, kill the patriarch, if you see the Buddha, kill the Buddha", i.e. "destroy by surpassing". In other words, the student must be diligent enough to surpass the teacher. At the same time, the goal is not to surpass the teacher, but to activate all your forces to master knowledge or skill. And in this case, the analogy again suggests itself with the concept of continuous learning, which is considered an important feature of Japanese management, supported by vertical communication in the collective structure adopted at Japanese enterprises.

Thus, the conclusion is that the Japanese tend to strive to improve the world in which they live in order to please the gods. It is one of the derivatives of Shinto beliefs, and to some extent Buddhist. This is the reason for the successful introduction of innovations in Japan in general and during the implementation of measures to modernize the country, for example, in the middle of the XIX century, in particular. So modernization, which helped Japanese society survive in the modern world and avoid becoming a colony like other Eastern countries, was also a means of improving the way of life, which could not be resorted to once the knowledge was acquired.

Everything mentioned above, namely the attitude of the Japanese to Nature, work, their understanding of their duty and the culture of relationships between people, are unwritten commandments, in accordance with which the national mentality and character of the people were formed. All this is included in the concept of wakon-Japanese soul, which should be understood as a collective designation for the spiritual and moral values of the Japanese ⁷.

The word wakon has been used twice in slogans proclaimed at key moments in Japanese history. For the first time, it was the slogan "Japanese spirit, Chinese knowledge" (wakon kansai), voiced in the Heian era (794-1185), when the original Japanese culture was being formed.⁸ Its author was the poet, philosopher and politician Sugawara no Michizane (845-903). Ten centuries later, when Japan opened up for communication with the world and began to implement measures to modernize the country and for the second time began the process of self-identification of the nation, the slogan "Japanese spirit, Western knowledge" (wakon yesai)⁹ was heard.

⁷ It is interesting to note that the term "Japanese spirit" is also used to refer to the phrase "nihon Tamashii", which appeared during the period of increasing nationalist tendencies and is associated primarily with the ideology of nationalism. It is more likely perceived as a fighting loyal spirit of Great Japan.

⁸ At the end of the ninth century (894), the Japanese imperial court canceled a planned embassy to China, refusing to recognize vassalage. Contacts with China ceased for a long time, and in Japan," liberated " from external influence, the process of establishing a national culture began quite quickly and intensively.

⁹ It is believed that this slogan was inspired by the call "Eastern morality - Western technology" (Toyono dotoku, seie no geijutsu), proclaimed by the politician and thinker, a supporter of the discovery of the country, who advocated the study of Western sciences, Sakuma Shozan (1811/12(?)-1864) at the end of the Edo era (1603-1868).

The meaning of the concept of wakon as an unwritten set of spiritual and moral values of the Japanese is usually emphasized by everyone who somehow encounters the study of Japan, in whatever field it is undertaken.

Thus, Oka Kiyoshi, a prominent mathematician and cult figure of his time, who paid much attention to the study of Japanese identity in the late 60s of the last century, wrote: "It is not a mistake to assume that the economic prosperity of Japan in the XX century took place on the basis prepared by the modernization of the Meiji era" (Oka Kiyoshi, 1968). "The core of this modernization was the great rule of wakon-yesai ("Japanese spirit - Western knowledge") proclaimed by our ancestors, thanks to which we return to the traditional Japanese identity, namely to the Japanese model of culture and traditions based on the principles of harmonious coexistence and shared prosperity, which we have been guided by since the goddess Amaterasu lit up the heavens (i.e. from time immemorial-M. G.), Western, Euro-American realism was added, when, having merged together, the Japanese ideas of harmony ¹⁰ and those that Euro-American realism brought with it began to be applied in practice " [ibid.].

This statement of Oka Kiyoshi has recently been frequently mentioned in the works of Japanese and Western sociologists devoted to the problems of modernization in the countries of the East. In particular, the Shinto cleric Hirai Naofusa, whose works on the history of culture and religion of Japan are well known in the West, recalls him emphatically. Without denying the inherent Japanese understanding of value as a value for all within the community, Hirai Naofusa believes that the success of the reforms aimed at modernizing the country was facilitated by the Shinto sense of attachment to this world, the earthly world, the phenomenal world, which they had to improve, as already mentioned [Hirai Naofusa, 1999]. The Japanese really consider themselves people who belong to "this world" not only in life, but also in some way after death. This fact was repeatedly noted by the outstanding Japanese ethnographer and folklorist Yanagida Kunio (1875-1962).

The belief that the connection with "this world" remains even after death was born out of the belief that after death a person joins the host of deities, but maintains spiritual contact with their loved ones living in this world. One of the consequences of this belief was the cult of ancestors, which assumes the continuity of the imperial dynasty, which traces its origin from the demiurge gods Izanami and Izanagi. Hence," the idea of statehood of this kind has always been one of the forms of religious consciousness of the Japanese, and its implementation in the form of the Meiji restoration was a natural consequence of this understanding of the world order, " says Hirai Naofusa, believing that it was the restoration of imperial power that created the conditions for reforms, as a result of which Japan entered the path of scientific and technological progress. and the rapid development of capitalism [Hirai Naofusa, 1999].

Leaving such a statement of the priest without comment, we will focus on the features of the" relationship " of people and gods, as follows from Shinto beliefs, according to which, as already mentioned, the deceased, having joined the host of deities, himself becomes a kami deity. He is constantly in contact with his loved ones, giving them advice and blessing to do things pleasing to the gods in this world, for which they give them various kinds of favors, including revealing new knowledge and opportunities.

¹⁰ It should be noted that Japanese management is based on the principles of harmonious co-existence and shared prosperity, which is discussed in sufficient detail in the works on this issue.

The field of activity that opens up for the application of this knowledge is extremely wide, since it is believed that the present (in time) form of existence of anything is intermediate and can and should be improved.

It would be logical to assume that the characteristic feature of the Japanese - to treat any work with great responsibility, to borrow and adapt to their conditions and needs much of foreign religions, teachings, scientific and technical achievements-was formed precisely as a result of such an attitude to life and to the changes taking place in it. This is the reason for Japan's amazing openness to other people's experience and knowledge, first Chinese and Korean, and later Western, successful implementation of innovations in general and the high production culture in our days in particular.

However, it should also be noted that only those elements that contributed to strengthening the specific features of one's own culture were always taken from foreign experience.

It is believed that another "national element"-the communal nature of functional groups within the society, whose members were able to realize themselves through the implementation of ethical standards (honest and hard work) - contributed to the successful modernization and further progress of Japanese society for the benefit of the "community" (which could be a small group or a large team). As a result, the dividing line between the public and the personal is very vague, and each person is perceived as belonging to a particular social group.

Without denying the objective factors, such as the conditions of life and agriculture dictated by the climatic features that determined the Japanese tendency to "community", we should not forget that for the Japanese, it was a natural state to feel part of the whole, regardless of whether it was Nature, understood as a Universe, or a community. How tenacious this trait is in the Japanese is shown by a sociological study conducted in 1999 by the Nomura Research Center for Sociological Research. 10,000 people of different ages, representing different strata of Japanese society, were interviewed. The survey data was published in the form of a report so that those who did not take part in it could get acquainted with its conclusions and comment on them, thereby confirming or refuting the conclusions made by sociologists. The main emphasis was placed on finding out whether there is a link that unites representatives of different social strata and age groups of Japan, as well as what are the moral and intellectual values of the Japanese living in the late XX century.

The study showed that the overwhelming majority of respondents emphasized the importance of the well-being of the community as a whole and the comfort of living in a community with others, rather than their own well-being. It was this circumstance that was mentioned as the main condition that unites the citizens of Japan, and, accordingly, the condition necessary for the prosperous existence of everyone.

It is not surprising that, based on traditional values, the Japanese, when embarking on reforms at the very beginning of their movement along the capitalist path of development, considered modernization in all its aspects - technical, economic, socio-political and ideological-as one of the means to improve the world in which they live, which, in turn, is the goal of their own development. This is the duty of each member of the community, which in this case is the State. It is precisely because of this, and in the complete absence of prerequisites similar to those in Europe, that Japan was able to implement the planned reforms in the first years of modernization after the opening of the country, restore the economy and industry in the post-war period, and move on the path of further progress today.

It is also obvious that the traditional spiritual and moral values formed on the basis of the worldview developed by Shinto-Buddhist syncretism, which resulted in hard work, discipline, social ethics, the ability to cooperate, the desire to improve the world, and the attitude to the product of labor as a new value not only in monetary but also in spiritual terms, became the reason for economic progress.

"This system of values has undergone many changes in detail, sometimes so much so that it is difficult to discern in some of its elements a connection with values that existed in earlier periods, but, be that as it may, the continuity with what underlies it has remained unchanged and constant," says the American sociologist. Robert Neilly Bellah, who tried to identify the role and significance of religions in the process of modernization, as well as their specifics in modern society, in the context of the Weberian paradigm (Bellah, 1988).

Robert N. Bella is also known as the author of the concept of civil religion, understood as "a system of religious ideas, beliefs, symbols, values, shrines, moral principles and ritual norms associated with national history adopted by society and the state." In some ways, such a system can serve as a characteristic of Japanese society, in which all the elements listed above operate. It is not surprising that the study of the history of Japan was the basis on which the concept of civil religion was born, ¹¹ which was further developed in numerous historical and sociological studies of R.N. Bella and his followers.

Summing up, we can say that the incentives for making all kinds of transformations are contained in the very system of worldview values, which is based on an understanding of the problems of being and one's duty, the relationship of a person and the world, as well as on the relationship of people with each other, called wakon.

Is it not because M. Weber found no analogues of European values in Japan that he was looking for a religious assessment of "permanent, professional work as the most correct and obvious way of true faith in God", which "served as a powerful factor in the emergence and spread of the "spirit of capitalism"? And in the case of an unformalized system of ethical and any other norms, a close interweaving of the rational with the irrational, the aesthetic with the ethical, the social-everyday with the sacred, any concept becomes ambivalent.

list of literature

Vssr M. Protestant ethics and the spirit of capitalism Part II / / Vssr M. Selected works. Moscow, 1990.

Gerasimova M. P. Mekhanizm zaimstvovaniy [The mechanism of borrowing]. Yearbook, Moscow, 2010.

Imai Masaaki. Kaizen. The key to the success of Japanese companies / Trans. Translated from English by T. Gutman, Moscow: Alyshna Publ., 2009.

Moshnyaga P. A. Globalizatsiya yaponskoy kul'tury [Globalization of Japanese Culture]. Moscow: Maks Press, 2010.

Nakorchevsky A. A. Shinto. St. Petersburg: Peterburgskoe vostokovedenie Publ., 2003.

Simkhovich V. The origins of the modern Japanese system of government // Theory and practice of management. 2002. № 6.

Quality management. QUALITY - quality management and ISO 9000 // http://quality.cup.ru/MATERIALY 7/japan_tqm2.htm

¹¹ The concept of civil religion has been controversial. Critics condemn the Council of Europe for absolutizing the idea of a single nation, for idealizing the experience of national history. Proponents consider it a qualitative scientific and theoretical generalization describing a specific phenomenon located at the intersection of the spiritual and political culture of the United States, which can be applied to the analysis of religious and political phenomena in other cultures. Recently, the number of publications on this topic and interest in it has greatly increased, which led the author of numerous articles on this topic, Vladimir Lsgoidaa, to intensify the discussion on this issue on the Internet by creating the Religare website and placing as an introductory article "Civil Religion: pro et contra". - See: [http://www.religare/2_1555.html].

Hirai Naofusa. Cultures and Modernization. Several Problems in the Case of Japan // Cultural Identity and Modernization in Asian Countries. Tokyo: Institute for Japanese Culture and Classics; Kokugakuin University, 1999 (http://www2.kokugakuin.ac.jp/ijcc/wp/cimac/hirai.html).

http://www.rcligare/2_1555.html

Monodzukuri education // http://monozukuri.edu.vn/index.php?option=com

Bcllah R.N. Traditional Values and the Modernization of Japan // http://nirc.nanzan-u.ac.jp/publications/jjrs/ pdf7CRJ-88.pdf

Nakamura Kunio. Manufacturing as the Lifcblood of the Nation // Japan echo. 2005. № 8.

Yamamoto Shichihei. Nihon shihonsugi no seishin (Spirit of Japanese Capitalism). Kobunsia Publ., 1979.

Kawaii Hayao. Korekara no nihon (Japan of the future). Tokyo: Shioshuppansha Publ., 2000.

Tetsuo Yamaori. Nihon no kokoro, nihonjin no kokoro (The soul of Japan, the soul of the Japanese). Tokyo: NHK Shuppan, 2004.

Oka Kiyoei. Nihon minzoku (Japanese nation). Tokyo, 1968.

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