The Deeply Layered Relationship: Japan’s Affection for Ancient China Versus its Ambivalence toward the Modern State
The Complex Relationship
The current relationship between Japan and China is, to put it mildly, complicated. Many Japanese people find it difficult to warm up to the stern-faced spokespeople of the Chinese government who insist they are always right. There is also a distinct dislike for Chinese residents in Japan who ignore local social norms—whether it’s failing to follow trash disposal rules or speaking loudly in public.
Yet, despite these daily frustrations, the Japanese people maintain a profound respect for Chinese history and culture.
Literary Reverence: Novelists and the Chinese Narrative
A Literary Obsession
Japan’s very foundation was built on the culture and systems brought back by envoys to the Sui and Tang dynasties. The word for Kanji(漢字） literally means “Han characters," a constant reminder of what was learned from China. No one in Japan denies this history; in fact, the opposite is true—we love it.
Japanese novelists have long been obsessed with reimagining Chinese stories. Eiji Yoshikawa adapted Romance of the Three Kingdoms （三国志）and Water Margin（水滸伝） for Japanese readers. Ryotaro Shiba’s travelogues on China are masterpieces, and his Sanguozhi (Xiang Yu and Liu Bang) became a massive bestseller. From Masamitsu Miyagigaya’s historical portraits to Baku Yumemakura’s Kukai, Chinese themes are everywhere. Even in modern pop culture, series like Yasuhisa Hara’s Kingdom, Daijiro Morohoshi’s folklore-inspired manga, and the hit The Apothecary Diaries all draw heavily from Chinese aesthetics.
Personally, I’ve always loved Yoshikawa’s Water Margin. The reckless bravado of characters like Lu Zhishen and Li Kui is electrifying. Even the “gentlemen" of the group, like Song Jiang or Lin Chong, aren’t afraid to get their hands dirty. The stories—Wu Song fighting a tiger while drunk, or Shi Jin abandoning his village for the sake of his outlaw friends—are pure adrenaline.
However, by Japanese social standards, these heroes are absolute chaos. Lu Zhishen is a monk who drinks, fights, and hangs out with thugs. Li Kui goes on a rampage just because a restaurant doesn’t have good fish. They eventually form an anti-government militia! Of course, they are fighting against the corrupt official Gao Qiu, so it’s a wash, but you certainly wouldn’t want them as neighbors.
Deep-Rooted Classics
Chinese idioms (Koji Seigo 故事成語) are woven into the fabric of Japanese life. Take the word “Kanpeki" (Perfection). Most people use it without knowing it stems from a Warring States period legend. Even in the TV drama Genius Surgeon Shugoro Hatomura, the protagonist’s catchphrase after a successful surgery is “Kanpeki no Peki" (The 'Peki’ of Perfection). To young people, it’s just the Japanese equivalent of “Perfect."
The “Peki" (璧) refers to a Bi—a disc of precious jade. This isn’t a ball used in sports, nor is it… well, anything anatomical. It refers to Gyoku (treasure jade). Since ancient times, the Chinese have prized the translucent, soft glow of jade, especially the “mutton-fat" jade from Khotan.
The legend of Bian He (Benka) illustrates this passion. He found a piece of raw jade and presented it to King Li of Chu. The King’s appraiser called it a mere stone, and the King, enraged, had Bian He’s left foot cut off. When the next King took the throne, Bian He tried again, only to have his right foot cut off for the same reason. The brutality of the punishment is shocking, but Bian He’s persistence is equally incredible. That is the intensity of China.Eventually, King Wen had the stone polished, revealing a magnificent gem. He named it the “Jade of Bian He" (Bian He Bi).
ears later, this jade became the center of a high-stakes diplomatic standoff. King Zhao of Qin offered fifteen cities in exchange for it. Suspecting a trap but fearing Qin’s power, King Heven of Zhao sent his advisor, Lin Xiangru（藺相如） Lin’s courage was so fierce that it was said “his hair stood on end, poking his hat" (Dohastu ten wo Tsuku). He successfully returned the jade to Zhao, fulfilling his mission completely. This “completing the return of the jade" (完璧帰趙) is the origin of the word Kanpeki（完璧）.
Enduring Affection for Chinese Classics and Lore
Cultural Homages and Differences
Japan loves these stories so much that we often adapt them into our own folklore. The famous ghost story The Peony Lantern is an homage to a story from the Ming Dynasty’s Jiandeng Xinhua. Even the Noh play Hachi no Ki, which defines the spirit of the Kamakura samurai, has Chinese roots.
In this story, a samurai named Sano Genzaemon has fallen into extreme poverty. One snowy night, a traveling monk seeks shelter at his humble home. Genzaemon welcomes him in, but he has no firewood to keep his guest warm.
The monk watches in silence as Genzaemon makes a heartbreaking decision: he takes his most prized possessions—his cherished bonsai trees of plum, pine, and cherry—and chops them up to feed the fire.
Moved by this ultimate act of hospitality, the monk asks, “Who are you?"Genzaemon replies, “I am a Kamakura samurai. I may live in poverty now, but I have kept my horse and my armor. Should the cry 'Iza Kamakura!’ (To Kamakura!) ever be raised, I have not forgotten the spirit to be the first to rush to my lord’s side."As it turns out, the monk was actually Hojo Tokiyori, the former Regent. Impressed by Genzaemon’s unwavering loyalty and selflessness, Tokiyori later restored his lands and status.
However, the way hospitality is portrayed differs wildly. In The Three Kingdoms, when Liu Bei is fleeing from Cao Cao, a hunter hosts him. Having no food to serve, the hunter reportedly kills his own wife to feed Liu Bei. It’s a gruesome, extreme tale of loyalty.
This reflects the harsh history of China—centuries of war, invasion, and famine. It created a culture of “Chi Ku" (Eating Bitterness)—swallowing pain to survive under tyranny. In such an environment, you must be assertive; being “polite" or “reserved" like a stereotypical Japanese person would leave you with nothing.
We see this strength in modern figures like Kristy Shen. Born into extreme poverty in rural China, she used that “Chi Ku" mindset to become a leader in the FIRE (Financial Independence, Retire Early) movement. That iron will is a Chinese hallmark.
By contrast, Japan’s environment has been relatively gentle—abundant water, mild climate, and the protection of the sea. Japanese emperors were rarely absolute despots, and perhaps our DNA carries the cheerful spirit of those who arrived via the Kuroshio Current.
This made us a “softer" people. Even our food reflects this: Chinese Mantou (steamed buns) were originally filled with meat, but in Japan, they became Manju, filled with sweet red bean paste. Everything becomes “gentler" once it crosses the sea to Japan.
The Modern Friction
Chinese society is built on assertive individuals finding a compromise through negotiation. Japanese society is built on mutual restraint and “reading the room." When a large number of assertive people enter a society of restraint, friction is inevitable.
Most Japanese people believe that if Chinese residents followed local rules, they would be welcomed. The Chinatowns in Yokohama and Kobe are perfect examples of integration—they preserve their heritage while respecting Japanese customs. But many recent arrivals struggle with this, living exactly as they did in China. Loud phone calls in quiet restaurants or ignoring trash schedules naturally leads to conflict. Is it because of the sheer numbers? Or perhaps a sense of superiority as China becomes a global superpower? It’s hard to say.
Conclusion
The relationship between Japan and China is a long history of mutual influence. Japanese thought is so deeply rooted in Chinese classics and philosophy that our respect for ancient Chinese culture is permanent. The current friction isn’t a rejection of that bond; it’s a “clash of systems" between two fundamentally different ways of operating a society.
China moves on individual drive; Japan moves on mutual respect. To coexist, we shouldn’t deny each other, but rather acknowledge these differences. It requires patience, education, and a conscious effort to bridge the gap between ancient ties and modern behaviors. I want to believe that this “near yet far" relationship can evolve into one of true cooperation.
Ultimately, this effort toward understanding and harmony requires that Japanese living in China show deeper respect for Chinese society, just as Chinese living in Japan must respect Japanese society. It all comes down to following the wisdom of the proverb: “When in Rome, do as the Romans do.