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Perfection of Character

Our Dojo Kun begins with the words:  "One: Relentlessly strive for perfection of character." Our students recite it like a mantra at the end of every training session.  Yet time and again, when asked to define "perfection of character" they can give only the vaguest of answers at best.  Typically they mutter something about "becoming the best person you can possibly be."

That's actually not too bad.  Character is, in fact, difficult to define precisely.  It is, after all, an abstract concept.  Go to Dictionary.com and you will find over 25 definitions of character.   Most of those definitions are fairly vague.  For instance:  "the aggregate of features and traits that form the individual nature of some person or thing." Several definitions mention morality, integrity, individuality, personality, and behavioral disposition as components of character.  The Japanese word for character is jinkaku, which translates literally as "human capacity."

Human capacity seems like an appropriate way of defining character.  These two words seem to express the essence of our dichotomous nature as people.  We have almost limitless capacity for both good and evil, for greatness and pettiness, for genius and stupidity, and for strength and weakness.  Each of us is essentially just a flawed individual trying in our own unique way to achieve significance as we have each defined it for ourselves in the world.  It is a definition that exposes the core issue we must each face when seeking perfection of character:  what is the ideal to which we should aspire?

This question, in turn, raises the issue of whether there actually is an objective, absolute standard, or if character is a subjective or relative thing.  Ultimately, it leads to the fundamental question of good and evil.  And this leads us straight to the ultimate taboo:  religion.  Each of us bases our most fundamental understanding of right and wrong, good and evil, acceptable and unacceptable behavior, upon our religious beliefs.  If we believe there is a God or higher power, we ascribe to that Being the ability to determine what is ultimately right and wrong.  If we believe there is no deity, then we must either believe that morality simply doesn't exist, or that it exists only as a non-binding personal choice or a social contract.

This is why a budōka must address the issue of religion and core beliefs.  To develop the skills to cause injury and death without a moral compass to direct and constrain the use of those skills is insanely dangerous.  As Lord Acton said:  "Power corrupts, and absolute power corrupts absolutely."  The ability to destroy life is as close to absolute power as humans can attain, which is why chikara to jihi (power with compassion) is a core principle of traditional budō.  This power must be constrained by compassion for others or it will become monstrously destructive.

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© 2003   Leonard J. Pellman