Edo neo-Confucianism
Neo-Confucians such as Hayashi Razan and Arai Hakuseki were instrumental in the formulation of Japan's dominant early modern political philosophy.
[2] The Song dynasty philosopher Zhou Dunyi is seen as the first true "pioneer" of Neo-Confucianism, using Daoist metaphysics as a framework for his ethical philosophy.
[5] The rise of Neo-Confucianism in Japan was aided by state support from the Tokugawa government, who encouraged the establishment of national secular ideology as a method of strengthening political rule over the country.
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.
[6] 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.
[5] After the Kansei Edict established Neo-Confucianism as Japan's official ideology, the Shoheiko academy became the premier authority on Confucian orthodoxy.
The Japanese philosopher Toju Nakae is one such case, who was more influenced by the heterodox Wang Yangming than he was by the orthodox Zhu Xi.
[1] This national pride would later evolve into the philosophical school of Kokugaku, which would later challenge Neo-Confucianism, and its perceived foreign Chinese origins, as the dominant philosophy of Japan.
[13][6] Most importantly, Neo-Confucianism encouraged scholars to concern themselves with the practical side of human affairs, with law, economics, and politics.
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 to inspire the Japanese people.
Members of the Kumamoto band turned Protestant against the wishes of their families and justified their decision by referring to Wang Yangming's doctrine of intuitive.
