Japan has not been changed by the new constitution." This seemed to mean that the emperor and
the people possessed sovereignty together, an interpretation smacking of the old kokutai , where
the Japanese people were thought to be one great family with the emperor at its head. Yoshida's
view was widely challenged by, among others, President Nambara of Tokyo University, who had
just been appointed to the upper house (the House of Peers) to strengthen liberal elements there.
Nambara and others argued that the constitution clearly meant that sovereignty resided in the
people.[25] Concepts such as "sovereignty in the people" were evidently confusing to many
Japanese, and the idea of one big happy Japanese family was not about to disappear quickly.
The no-war clause came in for much scrutiny. On June 29, in one of the few dramatic
interpellations of the entire constitutional debate, Communist leader Nosaka asked Yoshida if
Japan should not limit its renunciation only to wars of aggression because war for defense was
justifiable. Nosaka added that the causes of war—plutocracy, reactionary politics, feudal land
control, bureaucratism—should be uprooted. Nosaka and other questioners shared the view that
Japan should join a world federation before it agreed to outlaw war. Many in the Diet seemed to
believe in the desirability of abolishing war, but they were
― 116 ―
concerned about renunciation by Japan alone. Yoshida replied to Nosa-ka that nations often used
the cloak of "defense" to justify war of any sort; by outlawing war in any situation, including war
for defense, the new constitution would prohibit this kind of subterfuge.[26]
The issue, however, remained one in which the Diet showed considerable independence. Ashida
Hitoshi, a former diplomat, lawyer, and politician, was chairman of the lower house
subcommittee that studied the draft constitution intensively during the summer. His
subcommittee proposed a subtle amendment to Article 9 designed to stress Japan's new devotion
to international peace.[27]
Aspiring sincerely to an international peace based on justice and order, the Japanese people
forever renounce war as a sovereign right of the nation and the threat or use of force as a means
of settling disputes with other nations.
For the above purpose, land, sea, and air forces, as well as other war potential, will never be
maintained. The right of belligerency of the state will not be recognized.
Minister of State Kanamori, who handled constitutional amendments on behalf of the prime
minister, evidently thought up this amendment and drafted its wording. The key changes were
the introductory phrases inserted at the start of each paragraph, which seemed to limit Japan's
renunciation only to war as a means of settling international disputes; war for other sovereign
purposes, such as self-defense, would not be prohibited. This change proved to be a Pandora's
box. When Ashida proposed it to Kades, he approved it although he realized it meant Japan
could use its forces for defense and for purposes other than settling international disputes. Others
in GS and many Japanese shared this view, which is now the standard interpretation of amended
Article 9. The interpretation is strengthened by general agreement among legal experts that the
"right of belligerency" inserted in the constitution at MacArthur's behest is virtually meaningless
in international law.[28] But nothing in Ashida's records, including his detailed diary, throws
light on what he had in mind or exactly what his role was.
The Ashida/Kanamori amendment was easily the most far-reaching of any in the constitutional
debate of 1946. As interpreted by successive Japanese governments, it spawned a new
international concept of a conventional military force that could be used only for defense of the
nation's territory but could not have "offensive" weapons and could not engage in collective