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The Thousand Character Classic (Chinese: 千字文; pinyin: Qiānzì Wén), also known as the Thousand Character Text, is a Chinese poem that has been used as a primer for teaching Chinese characters to children from the sixth century onward. It contains exactly one thousand characters, each used only once, arranged into 250 lines of four characters apiece and grouped into four line rhyming stanzas to make it easy to memorize. It is sung, much as children learning the Latin alphabet sing an "alphabet song." Along with the Three Character Classic and the Hundred Family Surnames, it has formed the basis of literacy training in traditional China.

The first line is Tian di xuan huang (traditional Chinese: 天地玄黃; simplified Chinese: 天地玄黄; pinyin: Tiāndì xuán huáng; Jyutping: tin1 dei6 jyun4 wong4; lit. 'Heaven and Earth Dark and Yellow') and the last line, Yan zai hu ye (焉哉乎也; Yān zāi hū yě; yin1 zoi1 fu4 jaa5) explains the use of the grammatical particles "yan", "zai", "hu", and "ye".

In traditional Japanese aesthetics, wabi-sabi (侘寂) is a world view centered on the acceptance of transience and imperfection. The aesthetic is sometimes described as one of beauty that is "imperfect, impermanent, and incomplete". It is a concept derived from the Buddhist teaching of the three marks of existence (三法印, sanbōin), specifically impermanence (無常, mujō), suffering (苦, ku) and emptiness or absence of self-nature (空, kū).

Characteristics of the wabi-sabi aesthetic include asymmetry, roughness, simplicity, economy, austerity, modesty, intimacy, and appreciation of the ingenuous integrity of natural objects and processes.

Shibori (しぼり / 絞り) is a Japanese manual resist dyeing technique, which produces a number of different patterns on fabric.

Kintsugi (金継ぎ, "golden joinery"), also known as kintsukuroi (金繕い, "golden repair"), is the Japanese art of repairing broken pottery by mending the areas of breakage with lacquer dusted or mixed with powdered gold, silver, or platinum, a method similar to the maki-e technique. As a philosophy, it treats breakage and repair as part of the history of an object, rather than something to disguise.

Prostitution in modern Japan, as defined under Japanese law, is the illegal practice of sexual intercourse with an 'unspecified' (unacquainted) person in exchange for monetary compensation, which was criminalised in 1956 by the introduction of article 3 of the Anti-Prostitution Law (売春防止法, Baishun bōshi hō). However, the definition of prostitution made illegal under this law is strictly limited to sexual intercourse with an 'unspecified person', and does not criminalise the sale of numerous other acts performed by sex workers in exchange for compensation, such as oral sex, anal sex, mammary intercourse, and other non-coital sex acts; the Businesses Affecting Public Morals Regulation Law of 1948 (風俗営業取締法, Fūzoku eigyō torishimari hō), also known as the "Law to Regulate Adult Entertainment Businesses", amended in 1985, 1999 and 2005, regulates these businesses, making only one definition of prostitution in Japan illegal.

Following the criminalisation of payment for sexual intercourse, the sex industry in Japan has developed into a number of varied businesses and offering services not prohibited under Japanese law. These fall into a number of categories known by various euphemistic names, such as soaplands, fashion health shops, and pink salons, with the term "health" commonly being a euphemism for sexual services. These businesses typically operate out of physical premises, either with their own employees or freelancers such as call girls, who may operate via Internet dating sites known as deai sites (Internet dating sites) or via delivery health services.

Karoshi (過労死, Karōshi), which can be translated literally as "overwork death" in Japanese, is occupational sudden mortality. The major medical causes of karoshi deaths are heart attack and stroke due to stress and a starvation diet. This phenomenon is also widespread in other parts of Asia.

Hitsuzendō (筆禅道, "way of Zen through brush") is believed by Zen Buddhists to be a method of achieving samādhi (Japanese: 三昧 sanmai), which is a unification with the highest reality. Hitsuzendo refers specifically to a school of Japanese Zen calligraphy to which the rating system of modern calligraphy (well-proportioned and pleasing to the eye) is foreign. Instead, the calligraphy of Hitsuzendo must breathe with the vitality of eternal experience.

Mono no aware (物の哀れ), literally "the pathos of things", and also translated as "an empathy toward things", or "a sensitivity to ephemera", is a Japanese idiom for the awareness of impermanence (無常, mujō), or transience of things, and both a transient gentle sadness (or wistfulness) at their passing as well as a longer, deeper gentle sadness about this state being the reality of life.

Japanese aesthetics comprise a set of ancient ideals that include wabi (transient and stark beauty), sabi (the beauty of natural patina and aging), and yūgen (profound grace and subtlety). These ideals, and others, underpin much of Japanese cultural and aesthetic norms on what is considered tasteful or beautiful. Thus, while seen as a philosophy in Western societies, the concept of aesthetics in Japan is seen as an integral part of daily life. Japanese aesthetics now encompass a variety of ideals; some of these are traditional while others are modern and sometimes influenced by other cultures.

Feminism in Japan began with women's rights movements that date back to antiquity. The movement started to gain momentum after Western thinking was brought into Japan during the Meiji Restoration in 1868. Japanese feminism differs from Western feminism in that less emphasis is placed on individual autonomy.

Prior to the late 19th century, Japanese women were bound by the traditional patriarchal system where senior male members of the family maintain their authority in the household. After the reforms brought by Meiji Restoration, women's status in Japanese society also went through series of changes. Trafficking of women was restricted, women were allowed to request divorces, and both boys and girls were required to receive elementary education. Further changes to women's status came about in the aftermath of World War II. Women received the right to vote, and a section of the new constitution drafted in 1946 was dedicated to guarantee gender equality.

In 1970, in the wake of the anti–Vietnam War movements, a new women's liberation movement called ūman ribu (woman lib) emerged in Japan from the New Left and radical student movements in the late 1960s. This movement was in sync with radical feminist movements in the United States and elsewhere, catalyzing a resurgence of feminist activism through the 1970s and beyond. The activists forwarded a comprehensive critique of the male-dominated nature of modern Japan, arguing for a fundamental change of the political-economic system and culture of the society. What distinguished them from previous feminist movements was their emphasis on sexual liberation (性の解放, sei no kaihō). They did not aim for equality with men, but rather focused on calling for men's liberation from the oppressive aspects of a patriarchal and capitalist system.

In 1979, the Convention on the Elimination of All Forms of Discrimination Against Women was adopted by the United Nations General Assembly. The Japanese government ratified it in 1985.