Japanese culture abroad and he became secretary-general of the League of Nations. Joseph Hardy Neesima studied theology abroad in the United States. He established Doshisha University at Kyoto and he was engaged in Christian character building. About the time of Sino- and Russo-Japanese wars, Japan succeeded in capitalization through the industrial revolution as soon as socialism spread against capitalism. However, the social movements were suppressed by the security police law of 1900, and finally in the High Treason Incident of 1910 socialists were pressed by the military and the fascist government. Kawakami Hajime wrote articles about poverty in a newspaper. He emphasized personal remodeling to solve poverty at first, however, later he became a Marxist and he argued for social remodeling by social compulsion. Kōtoku Shūsui originally attempted to realize socialism through the Diet, however he became a unionist and he argued for a direct action by a general strike. He was executed as the mastermind of the high treason incident of 1910. Osugi Sakae argued for individual freedom using the principles of anarchism and unionism. He was seen as a threat by the government and was assassinated by military police in the disorder following the 1923 Great Kantō earthquake. The development of Japanism The Age of Enlightenment, Christianity and socialism have influenced Japanese thought since the Meiji Restoration. The emphasis on Japanese political culture and national tradition rose as a reaction against westernization. This trend has had an ideological side of legitimizing imperialism and militarism/fascism. Tokutomi Sohō published a magazine in which he argued for liberal democracy and populism against Japanese westernization. However, he was disillusioned with the bourgeois who should play a political part in ... Kuga Katsunan regarded Japanese political culture and national tradition very highly. He aimed for restoration and enhancement of national emotion; however, he was not a narrow-minded nationalist. He criticized the military and argued for a parliamentary system of government and expansion of suffrage. After the Meiji Restoration, Japanese government protected Shinto and treated it not as a special religion but as State Shinto. The government closely related Shinto with the holy emperor, and they used Shinto as a tool for their state governance. State Shinto was clearly distinguished from private sects of the Shinto religion. It was a model of ideological state governance to form State Shinto and to promulgate the Imperial Rescript on Education. Meiji statism attempted to restore national sovereignty