The “Exploring Japanese Architectural Aesthetics” series explores Japanese architectural aesthetics by examining influential literature and recording thoughtful observations. Today’s exploration is based on Hiroyasu Fujioka’s paper “Japanese Elements in Early Showa Architecture: A New Understanding of Tradition by Rationalist Architects.”
While this is a Japanese publication, those interested can access the referenced paper through the following link.
Fujioka, Hiroyasu. “Japanese Elements in Early Showa Architecture: A New Understanding of Tradition by Rationalist Architects.” Journal of Architecture, Planning and Environmental Engineering (Transactions of AIJ), No. 412 (1990): 173-180.
Evolving Traditions, Evolving “Japaneseness”
In the early Showa period (1920s-1930s), Japanese architects faced a pressing question: What constitutes “Japanese-ness” in architecture? This question emerged frequently in design competitions and museum construction projects, with many architects attempting to express “Japanese taste” by mimicking traditional temple architecture with tiled roofs and decorative elements.
However, rationalist architects challenged this superficial mimicry, pointing out that many temple architectural details were actually Chinese in origin. They argued that such imitation was inappropriate for contemporary architecture and sought a more authentic expression of Japanese architectural aesthetics.
Japanese Architecture Through a Rationalist Lens
How did these modernist architects reinterpret Japanese architectural aesthetics? Rather than focusing on superficial stylistic elements, they sought to identify fundamental principles that connected traditional Japanese architecture with modern sensibilities. Their approach wasn’t merely about preservation, but about extracting timeless qualities that could inform contemporary design. This rational analysis revealed surprising connections between ancient Japanese building wisdom and 20th-century architectural theory.
Understanding Architectural Rationalism
The “rationalists” referenced in Fujioka’s paper were Japanese architects influenced by Western Modernism during the early Showa period. Their architectural philosophy emphasized:
- Functional and structural rationality – Architecture should prioritize usability and purpose-driven structure, avoiding unnecessary ornamentation that distorts a building’s essence.
- Truth to materials – Each material, whether wood or steel, should be used according to its inherent properties. Creating temple-like appearances with reinforced concrete was considered deceptive.
- Balancing universality with contemporary relevance – Architecture should reflect current thinking and technology, not merely copy old designs. They criticized simplistic approaches like “adding curved roofs makes it Japanese.”
Six Essential Qualities of Japanese Architecture
Rather than focusing on temples, rationalist architects turned their attention to shrines, traditional houses, and tea rooms – structures less influenced by Chinese architecture and characterized by structural clarity and material beauty. They identified six distinctive qualities in Japanese architecture:
- Simplicity and clarity in floor plans and structure
- Respect for material beauty
- Absence of ornamentation
- Asymmetry
- Harmony with nature
- Standardization (e.g., tatami module systems)
These elements weren’t merely architectural features but aligned perfectly with modernist architectural principles, creating a synchronicity between traditional Japanese architectural aesthetics and contemporary architectural thought. Fujioka describes this as “a rationalist reconstruction of Japanese tradition.”
The Immeasurable Aspects of Japanese Architectural Aesthetics
While rationalist architects successfully identified structural and formal principles in Japanese architecture, they couldn’t fully capture its profound emotional impact. Japanese architectural aesthetics extends beyond measurable elements into realms of feeling and perception that defy simple categorization. These qualities create the distinctive atmosphere that makes Japanese spaces immediately recognizable, even when their physical components are stripped to essentials. To understand this dimension, we must explore concepts that have shaped Japanese spatial sensibility for centuries.
Wabi-Sabi and Yūgen—The Essence of Japanese Aesthetic Sensibility
Two aesthetic concepts are fundamental to understanding Japanese architectural aesthetics: “wabi-sabi” and “yūgen.”
“Wabi” originally meant poverty or loneliness but evolved through tea ceremony practices to represent profound beauty found in simplicity. “Sabi” refers to the patina and aesthetic appeal that comes with age. Together, “wabi-sabi” celebrates characteristics like simplicity, restraint, and asymmetry, finding beauty in imperfection rather than flawlessness. The small entrance to tea rooms (nijiriguchi) or pillars with natural flaws exemplify this aesthetic in architectural form.
“Yūgen,” meanwhile, is an aesthetic sensibility emphasized in medieval Noh theater and poetry, representing beauty that is subtly implied rather than directly expressed—a mysterious quality that cannot be clearly articulated. In architecture, this manifests through the subtle arrangement of light and shadow, spatial depth, and the guiding of one’s gaze. These aesthetic principles contrast sharply with Western values of clarity and symmetry, prioritizing suggestive, symbolic spatial experiences.
Interestingly, the six qualities identified by rationalist architects create the perfect stage for these uniquely Japanese aesthetic sensibilities to flourish.
The Beauty of Shadows in “In Praise of Shadows”
A seminal text for understanding the sensory dimensions of Japanese architectural aesthetics is Junichiro Tanizaki’s essay “In Praise of Shadows” (In’ei Raisan). Tanizaki argued that Japanese spatial beauty resides not in brightness but in shadows—the light filtered through shoji screens or the dimness of the alcove (tokonoma) embodies Japanese aesthetic sensibility.
He suggested that excessive brightness exposes everything, killing beauty, while beauty quietly thrives in darkness. This philosophy connects directly to wabi-sabi and yūgen. The “simplicity” and “absence of ornamentation” valued by rationalist architects inadvertently creates spaces where the beauty of shadows can flourish.
Experiential Understanding of Japanese Architecture—Lessons from Katsura Imperial Villa
Viewing the autumn maples from inside the unlit rooms of Katsura Imperial Villa creates an experience like watching a moving wallpaper. The dark interior enhances the vivid exterior landscape, with this integration giving the entire space movement and breath.
This creates a paradoxical spatial experience where “architecture remains still while the landscape moves the space.” Though the built structure remains fixed, the surrounding nature and shifting light make the space feel alive. This interaction between body and space characterizes Japanese architectural aesthetics and forms the foundation of wabi-sabi and yūgen sensibilities.
Prerequisites or Purpose? The Essence of Japanese Architectural Aesthetics
While the six elements identified by rationalist architects hold universal value applicable to contemporary design, their mere presence doesn’t automatically create the spatial sensibility of wabi-sabi or yūgen.
I find myself appreciating rationalist architectural thought while acknowledging that it doesn’t fully capture the essence of Japanese architectural aesthetics. Perhaps the essence of Japanese architecture resides not in structure or decoration but in the “presence” or “emptiness” created between the body and space.
For rational components to produce non-rational sensations, these elements must function as mechanisms that elicit human behavior and emotion. Architecture involves embedding “motivations” within the logical accumulation of materials, structure, light, and dimensions that naturally trigger responses from our bodies and minds. This creates spatial experiences where we sense stillness, imagine depth, and focus on shadows.
What Is Japanese Architectural Aesthetics? A Provisional Conclusion
Fujioka revealed that “Japanese-ness” has been reconstructed throughout different eras and shouldn’t be confined to specific forms.
The six elements identified by rationalist architects provided valuable language for reevaluating Japanese architecture within international modernism. However, these might merely be partial prerequisites for creating spaces where wabi-sabi and yūgen can dwell.
What truly matters may be our ability to sense how spaces move our hearts and bodies—to perceive the “presence” when experiencing these spaces.
This article is part of the “Exploring Japanese Architectural Aesthetics” series. In future installments, we’ll continue examining Japanese spatial beauty from different perspectives.
The Japanese architectural aesthetics discussed here transcend mere design principles. They represent a philosophy that has influenced global architecture while maintaining cultural distinctiveness. From traditional temples to modern minimalist homes, these aesthetic sensibilities continue to evolve while preserving their essential character—creating spaces that speak to both our rational mind and emotional core.
