Japanese Confucianism

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• I believe that most of the major early and mid-seventeen-century Confucians, and indeed many of those who came later, can be understood through this prism of tension between the imperatives of Neo-Confucianism and those of the hereditary feudal order (Paramore 2012b). In the case of someone like Kumazawa, the tension between the way the state operated and his Neo-Confucian ideals are obvious. Yamaga Soko's entire ideological system was set up almost to prove the necessity of Neo-Confucian forms of practice in a warrior society. But even elements of seventeen-century Japanese Confucianism which most served state ideological purposes can be viewed as attempts to resolve the tension between Confucianism and the nature of feudal warrior Japan. For instance, Yamazaki Ansai made a point of rejec... (查看原文)

  不器量な徒然 2017-09-14 10:37:43

• Unlike most other Japanese Confucians both before and after him, Ogyu categorically rejected Song Neo-Confucianism. His criticism of Song Neo-Confucianism cut to its core by rejecting the Four Books cannon upon which it was based, a cannon which had enjoyed wide-ranging acceptance across East Asia for the previous half millennium. The most significant implication of Ogyu's rejection of the Four Books was that by rejecting Mencius, a text which he saw as deeply flawed, he could reject one of the core ideas of Neo-Confucianism represented in the Mencius: the inherent goodness of human nature. Ogyu thereby emphasized the inherent diversity of the nature of the Way in historic practice, 'The Way of the Acient Kings is multi-faceted.' ... Copying the China of later imperial times was mistaken a... (查看原文)

  不器量な徒然 2017-09-14 11:22:30