A Journey of “Sontaku” and “Greenjai”: Cross-Cultural Dialogues on Ethical Foundations

ByK.Kamachi

Series: Cultural Structures in Asia – Part 2
Category: Ethics & Culture

This essay builds on the previous reflection on Todd’s family theory and Japan’s social structure.

Yesterday, I spoke with my friend and English teacher Tony, who lives in Thailand, about a uniquely Japanese phenomenon known as sontaku. It refers to the act of anticipating the wishes of one’s superior and acting accordingly, even without explicit instructions. I mentioned the famous example from the Abe administration, where civil servants acted to please the prime minister without receiving direct orders.

Tony listened attentively and then shook his head. “That’s different from Greenjai,” he said. In Thailand, Greenjai (also spelled Krengjai) refers to a deep sensitivity to others’ feelings,a desire not to burden or trouble anyone. It arises not from fear or hierarchy, but from pure consideration and a wish for social harmony.

Family Structures and Cultural Behavior: Todd’s Perspective

At that moment, I recalled Emmanuel Todd’s family structure theory. According to Todd, Japan has a stem family structure—one child, often the eldest, stays and inherits the household while the others leave and become independent. Thailand, while similar on the surface, tends to follow the communitarian extended family model, which values mutual support and cohabitation.

What surprised me was that, despite these structural differences, both cultures have developed deeply internalized behaviors that emphasize modesty, anticipation, and harmony.

Ethics Beyond Structure: Confucianism vs. Buddhism

The explanation must lie in each society’s ethics. Japanese ethics are rooted in Confucianism, with values like Chu (loyalty), Giri (duty), and Haji (shame) promoting silence and internalized obligation. Thai ethics, by contrast, draw from Theravada Buddhism, emphasizing Karuna (compassion), Metta (loving-kindness), and Anatta (not-self)—encouraging peaceful social adjustment from a place of empathy, not pressure.

This contrast is subtle yet significant. It opens the door to a wider understanding of Asia’s moral architectures. Across the continent, similar cultural instincts appear, but their origins and expressions differ:

  • Korea: Confucian influence is strong, with a strict social hierarchy and emphasis on filial piety. “Chaemyon” (face) often functions as a mechanism for preserving external appearance more than internal self-regulation.
  • China: Confucian values coexist with Legalism. Social behavior is shaped both by internal moral codes and external enforcement. Events like the Hong Kong protests illustrate how moral duty and state surveillance intertwine.
  • Thailand: As mentioned, Buddhist roots shape Greenjai. The traditional gesture of pressing hands together in greeting comes from Buddhism, which underlies Thai ethics.
  • Japan: Sontaku reflects a Confucian legacy transformed by centuries of feudalism, militarism, and bureaucracy. It represents an internalized duty masked by harmony.

The Many Faces of Consideration in Asia

These comparisons show that consideration is not a single concept. It may stem from filial piety, compassion, shame, or even survival. It is shaped by family, faith, and national structure. In Asia, modest behavior reflects not passivity, but adaptive intelligence, the means to preserve dignity, maintain order, and respect others.

Tony’s comments opened that door for me. The seeming similarity between sontaku and Greenjai led to a deeper reflection on Asia’s moral architectures. In today’s fragile world, where the West emphasizes the self and freedom, we might learn something from cultures that prioritize the space between selves.

What We Value Most

Our conversation didn’t end there. I asked Tony what Thai people value most. He answered immediately: “Family.” I said that Japanese people value family most, too, and we agreed.

I then wondered, “What about Chinese people?” Tony replied without hesitation: “Money.” I laughed—it resonated. Chinese individuals I’ve worked with do care deeply about financial matters. Tony added, “And the second most important thing? More money!” We both laughed again.

Then I asked, “What do Americans value most?” Tony answered, “Their own bodies.” Not money or even freedom, but themselves health, fitness, autonomy.

That made sense. For us Thais and Japanese family is the unshakable center. For Americans, the self is paramount.

This, I believe, reveals something fundamental. What each culture values most shows us the deepest source of its dignity. In the weighting of words like family, care, duty, and self, we glimpse the emotional architectures of civilizations and cultures.