 The Japanese word for ethics is rinri, which is composed of two characters, rin and ri. Rin means ‘fellows,’ ‘company,’ and specifically refers to a system of relations guiding human association. Ri means ‘reason,’ or ‘principle,’ the rational ordering of human relationships. These principles are what make it possible for human beings to live in a cooperative community. Watsuji refers to the ancient Confucian patterns of human interaction as between parent and child, lord and vassal, husband and wife, young and old, and friend and friend. Presumably, one also acquires a sense of the appropriate and ethical in all other relationships as one grows to maturity in society. If enacted properly these relationships, which occur in the betweenness between us, serve as the oil which lubricates interaction with others in such a way as to minimize abrasive occurrences, and to maximize smooth and positive relationships. One can think of the betweenness between each of us as a basho, an empty space, in which we can either reach out to the other in order to create a relationship of positive value, or to shrink back, or to lash out, making a bad situation worse. The space is pure potential, and what we do with it depends on the degree to which we can encounter the other in a fruitful and appropriate manner in that betweenness. Nevertheless, every encounter is already etched with the cultural traditions of genuine encounter; ideally positive expectation, good will, open-heartedness, cheerfulness, sincerity, fellow-feeling, and availability. Ethics “consists of the laws of social existence” writes Watsuji (Watsuji 1996, 11). 