In the late 1940s, Ruth Benedict published "The Chrysanthemum and the Sword," one of the first in-depth studies on Japanese culture widely read by the West and still considered a seminal work today. About twenty years later, Prof. Chie Nakane wrote this book on the same topic, which would also go on to become a famous work in the genre. More up to date than Benedict's book, it also has the advantage of being written by an actual Japanese person.
Nakane goes over much of the same material, but whereas Benedict centered her research very heavily on giri (obligation), Nakane focuses on localized "frames" as the basis of Japanese society. Essentially, a "frame" is a subjective environment based on immediate contextual relationships. In other words, whoever is immediately around you and whatever immediately concerns you. This is in opposition to "attributes," which are broader, more universal aspects of a person. Being a college student is an attribute, for example. Being a student from Harvard university, in their medical research department, between the years 2000-2014, etc., is a frame. Being a father is an attribute. Being so-and-so's father is a frame, and so on. Nakane says that "the most characteristic feature of Japanese social organization arises from the single bond in social relationships: an individual or a group has always one single distinctive relationship to the other."
This may not seem like a big deal until you realize how it plays out practically. For example, the dedication of the average Japanese "salaryman" is legendary, as is the involvement of their company in what we would consider their private lives. It is not unusual even today for someone's boss to be consulted about such things as marriage, or major financial decisions. Salarymen typically stay with one company their entire lives, never leaving even if another job is available somewhere else at higher pay.
This is puzzling to Americans, but only because we typically view ourselves in terms of attributes, not frame. Take an American lawyer. If asked what he does for a living, he will probably say "I am a lawyer." In other words, he is a lawyer by training first, and whatever firm he works for follows from that. Being a lawyer is his attribute. In Japan, this order is reversed. There, he works for "such and such legal firm." This is a frame, not an attribute.
As you can see, a frame is much more specific and personal. A society built around frame networks will come to see their surroundings as much more intimate and close than one built on attributes. An American is unlikely to ask his boss for help with his wedding unless he happens to be personal friends with his boss. This is because his boss is just someone he works for, nothing more. In Japan your boss is part of personal "frame," the means by which you place yourself in society. He is much more than a boss, and your job is not just a way to make money. Your company is more like a family, maybe in some ways more intimate than your blood-relatives.
Regardless of how right or wrong you think such a dynamic is, understanding this is key to understanding Japanese society as a whole according to Nakane. Examples of how frames define the entirety of Japan's social relations can be found not only in the corporate world but in politics, education, and the home. It is behind the highly hierarchical mindset of the average Japanese and has endured despite the many changes Japan has undergone since modernization.
As with Benedict's research, some of the contents must be evaluated in light of the many decades which have passed since Nakane first published this book. But it endures for the same reason Benedict's does--she was searching for underlying principles which are important to Japanese society and which will continue to be felt for many generations to come, regardless of superficial changes in areas like technology.