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Historical Dictionary of United States-Japan ... - Bakumatsu Films

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250 • UNCONDITIONAL SURRENDER<br />

lived and studied in the <strong>United</strong> <strong>States</strong>. Upon his return to <strong>Japan</strong>, he<br />

took up teaching, but his refusal to acknowledge the “Imperial Rescript<br />

on Education” and bow before portraits <strong>of</strong> the Emperor Meiji<br />

led to his removal from teaching positions. Uchimura also founded a<br />

new Christian movement called Mukyōkai, literally “without<br />

church,” and began publishing Christian magazines. He took up writing<br />

autobiographical and religious works, some in <strong>Japan</strong>ese and some<br />

in English, for the remainder <strong>of</strong> his life. See also CHRISTIANITY;<br />

NIIJIMA, JO.<br />

UNCONDITIONAL SURRENDER. Unconditional surrender was the<br />

overarching military objective <strong>of</strong> the <strong>United</strong> <strong>States</strong> in its war against<br />

<strong>Japan</strong>. Enunciated by U.S. President Franklin D. Roosevelt at the<br />

Casablanca Conference <strong>of</strong> January 1943, it also went a long way toward<br />

setting the parameters <strong>of</strong> the postwar peace. To borrow the<br />

words <strong>of</strong> a State Department <strong>of</strong>ficial, the pursuit <strong>of</strong> <strong>Japan</strong>’s “unconditional<br />

surrender” suggested that America’s goal was not only to defeat<br />

that nation militarily, but also “to render it incapable <strong>of</strong> renewed<br />

aggression and at the same time to eliminate the various factors,<br />

whether economic, social, or political, upon which this aggressive<br />

spirit has thrived.” Debate within the <strong>United</strong> <strong>States</strong> government revolved<br />

around the means that would best facilitate such an end.<br />

Protagonists in the debate regarding the unconditional surrender<br />

policy as it applied to <strong>Japan</strong> <strong>of</strong>fered two widely divergent visions. On<br />

the one hand, there arose a concept <strong>of</strong> a harsh peace. It stressed the<br />

adoption <strong>of</strong> extremely restrictive measures so as to preclude the possibility<br />

that <strong>Japan</strong> might again threaten the peace. On the other, there<br />

were those who advocated a s<strong>of</strong>t peace for <strong>Japan</strong>. Animated by the<br />

basic belief that vindictive postwar punishment would most likely result<br />

in renewed <strong>Japan</strong>ese militaristic adventures, this vision looked<br />

instead to those <strong>Japan</strong>ese who had pursued cooperative relations with<br />

the <strong>United</strong> <strong>States</strong> in the pre–Pearl Harbor era to again lead <strong>Japan</strong> in<br />

the aftermath <strong>of</strong> World War II.<br />

Over the course <strong>of</strong> the war, the advocates <strong>of</strong> a s<strong>of</strong>t peace gained the<br />

ascendancy in this debate. They suffered various setbacks, however,<br />

as evidenced most significantly by their failure to have included in<br />

the Potsdam Declaration an assurance <strong>of</strong> the continuation <strong>of</strong> the institution<br />

<strong>of</strong> the <strong>Japan</strong>ese emperor. The debate over a s<strong>of</strong>t or harsh

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