#oudou

The Kanji Breakdown

Before we get into the actual words themselves, I wanted to break out the kanji that form them. Let's start with oudou. Oudou consists of two kanji, "ou" (王) and "dou" (道). This are very basic kanji. "Ou" means "king" and "dou" means path or road. With kanji, the makeup of the kanji can often (but not always) allude to the meaning of the word it represents, in this case something akin to "King's Path".

Similarly, we have 覇道 (Hadou). We have already discussed "dou" but "ha" (覇) means supremacy (over a nation), hegemony, domination, leadership. The combination of these two kanji alludes to a meaning of "domination road" or "hegemony path".

Great, but what do the words actually mean?

That's a bit tricky, because there is a lot of history, philosophy, and cultural subtleties to understand.

At their core, "Oudou" means righteous path, righteous government, just path, kingship, rule of right; "Hadou" means military rule.

Interestingly, oudou can also refer to "classic" in regards to games like rpgs, where the prince saves the princess, that sort of thing. It can also mean "short cut" or the "easy way" but we aren't really here for those particular definitions today.

Origin of Oudou and Hadou

Finding anything in English regarding these terms has proved to be a... difficult task. From what I can understand, though, is that these words find their origin from Confucius and his philosophy.

Confucius was a Chinese philosopher born in 551 BCE, and by all accounts seems to have been an ambitious man. Ambitious to correct the world. It would take a lot to dissect Confucius’ life story, so I only want to focus on the important parts that are related to the origins of Hadou and Oudou. 

Simply put, Confucius is considered the founder of Confucianism, a philosophical relating to a system of thought and behavior. It is meant to dictate a way of life, a way of governing, tradition, etc. It rests on the fundamental belief that human beings are good and teachable, and focuses on the cultivation of virtue in a morally organized world. 

Confucius had been a poor man and wished to find a way to restore a kind of socio-political order that had prevailed sometime in the beginning of the Zhou dynasty. His work over his lifetime would set in motion the teaching of Confucianism. 

There is a very strong focus on humanness and morality in this school of thought. Rulers must cultivate themselves in this morality, lead by moral example rather than rule of law and threat of punishment. One who cultivates themselves to a virtue that is worthy of a prince is indeed a prince, but a prince who does not cultivate himself is not worthy of being a prince. This morality include the famous “golden rule” - do not treat others as you would not want to be treated yourself. 

Confucius was very focused on “virtue” in leaders and people, but the evolution of Confucianism did not end with his death. Mencius, a Confucian philosopher born in 372 BCE, often described as the ‘second sage’ (second to Confucius himself), would expand on many of these ideologies Confucius had developed.

Mencius was more aggressive in his beliefs. He believed that a ruler who forsakes ethical behavior and engages in extreme misrule can and should be removed, even executed. Mencius believed that a ruler’s success was directly tied to the leader’s ability to win the hearts and minds of the people. The ruler needed the people, and the people were the heart of the power that the ruler had. The people gave legitimacy to the ruler. AKA, the common people were the focus. 

Mencius would go on to disguise the difference between 徳化, inspired by virtue, and 武力, armed force, and made a distinction between the ‘royal road’ and ‘supremacy’. 

Unfortunately, there isn’t much I can find in English that really goes into depth with Hadou and Oudou from here. 

Confucianism in Japan

As with many things from ancient China, Confucianism found its way into Japan and was incorporated into the culture and history of the country, and this includes the mentality surrounding the political climate.

With the very conditional perspective that Confucianism affirmed in relation to governing, it would be no surprise to anyone that the teachings circulated the ruling elite first and foremost. A wider teaching would have posed more challenges to the ones in power, after all. 

There was also the famous “Mandate of Heaven”, which I won’t go into too much depth here. But, I will put the relate bit here, source linked here: 

According to numerous passages in the History, if a ruler repeatedly abandoned his concern for the people, heaven would eventually give the mandate to rule to a new line, one that distinguished itself on the basis of concern for the people. In this process, the role of the people was instrumental. One passage in the History even states that heaven and the people are nearly the same: “heaven sees with the eyes of the people, and hears with the ears of the people.”

Ultimately, as with many philosophies, the ways of governing did not fully embrace these teachings, as in so much as they were adapted. If you are interested in more, go ahead and read the link, but it’s really not too important for this post. However, what is important is that eventually, the teaching did make it to Japan, and were adapted to some degree.

Modern Use in Japan

As language does, words change and adapt. 

Oudou and Hadou retain a lot of of their original meanings, but they do have modern uses that go beyond their meanings of forms of ruling. 

Here is the link I originally had posted long ago regarding these usages. WARNING: Japanese only. 

We have already discussed some meanings of Oudou beyond the ‘right way to rule’, including ‘classic’ or ‘short cut’ or ‘the right way to do something’, and of the two has required the most new usages; however, the connotations of these words have not changed. 

Hadou and Outou are antonyms of each other. Hadou is very much a negatively connotated word, used most frequently to express someone’s abuse of power. 

According to this article, politics really possess both Outou and Hadou. To quote the article with a bit of translation: 

Both politics have a royal side and a supremacy side. Especially in diplomacy called power games, there is a reality that we have to rely on supremacy. However, if all politics becomes a "dominance", it will become a society of weak meat and strong food, devouring this finite earth, destroying the environment and driving it to the brink of destruction.

In other words, Outou is an idealist view of how governing should work. However, realistically you need both Outou and Hadou, but too much Hadou will lead to destruction. A balance is needed. 

In Relation to Three Houses

When talking about this interview, we mean this one here. Unfortunately, I’m having a hard time finding the actual Japanese version, but according to the translated version, this is said: 

Kusakihara: Edelgard’s route’s theme is literally “military rule.” It’s the route where you have your own cause and convictions, and even if people you know stand in your way, you mow ‘em down. In contrast, Dimitri’s route began with the idea to make it “righteous,” the easy approach. It’s just, at the beginning, poor sensitive Dimitri ends up like that because of the circumstances… We sprinkled in juxtapositions like that.

Everyone: (laughs)

Kusakihara: Once he’s fallen, he goes through some twists and turns and awakens to the true king’s path. I wanted to write the righteous route as the conquest route’s opposite [TN: lit. “paradox”].

This is pretty self explanatory. Hadou and Outou are two different ways to rule. In according to Mencius, Outou is the virtuous, right way; Hadou is the forceful, wrong way. They are opposites, and that is exactly what Kusakihara used them for. The routes are opposites of each other. Dimitri is the ‘right way’, the way of the people, for the people, the vitreous way. Edelgard is the destructive way, the forceful way, not the way of the people. 

Actually, this does really line up even with their own beliefs. Edelgard believes in a strong leadership, that everyone should pull themselves up by their bootstraps, and only those who can keep up will find themselves in power. Dimitri, however, believes rulers serve the people, are only as strong as the people, and needs the people. 

Kusakihara really did put thought into it... even if the story didn’t fully deliver. But the intent was there.

ANYWAYS

Thanks for coming to my ted talk about Hadou and Oudou. I could have gone into deeper depth but... Well, I don’t want to make a super big essay. 

Thanks for reading. 

Yes, I took writing shortcuts. 

EDIT: 

YOOOOOO, thanks to @nilsh13​ for linking me to the original Japanese interview!

And yeah, they use 覇道 and 王道! Excellent!