User:Cangfeng12/Edo neo-Confucianism

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History: Three main traditions of Neo-Confucian studies developed in Japan. The Shushigaku, based on the Chinese school of the philosopher Zhu Xi, became the cornerstone of education, teaching as cardinal virtues filial piety, loyalty, obedience, and a sense of indebtedness. The Ōyōmeigaku centred upon the teachings of the Chinese philosopher Wang Yangming, who held self-knowledge to be the highest form of learning and placed great emphasis on intuitive perception of truth. The Kogaku school attempted to revive the original thought of the Chinese sages Confucius and Mencius, which it felt had been distorted by the other Japanese Neo-Confucian schools.

Neo-Confucianism is considered as the controlling ideology of the Tokugawa period (1603-1867), which has frequently been interpreted within the framework of modernization theories which regard the growth of Neo-Confucianism during this time as a movement towards rational, secular thought in contrast to the predominantly spiritual and religious concerns of medieval Buddhism.

More introduction of the philosophy of the Ido Neo-Confucianism: A leading direction in Edo Neo-Confucianism is the school of "principle" (Japanese: ri). It is related with the discovery and practice of principles and laws, and is predominantly represented by Zhu Xi. Another leading direction is the school of "intuition" (Japanese: shin). It is associated with immediate intuition and action, springing from the spontaneous knowledge of right and wrong, which is obtained by means of self-cultivation and lead by innate intuitive insight. It is principally embodied by Wang Yangming and his followers (Bremen, 1990).

Edo Neo-Confucianism influences in Japan: Many Japanese historical figures have addressed the importance and influences of the Edo Neo-Confucianism. Mishima Yukio (citation), for example, wrote the treatise, "Wang Yang-ming doctrine as a revolutionary philosophy" (Kakumei te- tsugaku toshite no Y6meigaku) (Bremen, 1990). Japanese reformers have also commented on the influences of Edo Neo-Confucisnism in Japan at several times. Uchimura Kanzo (citation) wrote in Representative Men of Japan, that under the impact of Wang Yangming philosophy, the Japanese people were not afraid, timid, conservative, or reactionary when confronted with the modern challenges, but ready to fight and achieve modernization. Edo Neo-Confucianism was a prototype for action and a source of psychological, emotional, and intellectual confidence and strength for many before and after the Meiji Restoration, and continues inspire the Japanese people.

Some scholars also believed that Edo Neo-Confucianism kept the Japanese elite from converting to Christianity. Yet others argue ideas of Edo Neo-Confucianism helped Japanese people to convert to Christianity. Members of the Kumamoto band (citation) turned Protestant against the wishes of their families and justified their decision by referring to Wang Yangming's doctrine of intuitive.

Neo-Confucianism in the Tokugawa period contributed to the development of the bushido (code of warriors). The emphasis of Neo-Confucianism on the study of Chinese classics furthered a sense of history among the Japanese and led in turn to a renewed interest in the Japanese classics and a revival of Shintō studies. Most importantly, Neo-Confucianism encouraged scholars to concern themselves with the practical side of human affairs, with law, economics, and politics.

Bibliography


 * Bremen, V. (1990). Neo-Confucianism in Japan: Heritage and Vista. Senri ethnological studies, 29, 75-86.
 * Tiwald, J. (2017). Confucianism and Neo-Confucianism. Oxford Handbooks Online.
 * Tucker, M. (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies, 15(1), 55-69.
 * Huang, Siu-chi (1999), Essentials of Neo-Confucianism: Eight Major Philosophers of the Song and Ming Periods, Westport: Greenwood Press