FUJISAWA Nangaku and Seal Art

HAKUEN collection of Kansai university includes seal collection amounts to 172 items. These seals were possession of FUJISAWA Nangaku, the famous leader of HAKUEN Academy in Osaka, and were all made by well-known artists between late Edo era, Meiji, and Taisho era. This paper will discuss about the relation of Nangaku and traditional arts such as painting, calligraphy, and seal art

On Ritual Thought of Jeong Jedu (鄭齊斗) : Yangming School and Confucian Rituals in Korea

Jeong Jedu (1649-1736) was a Yangming school philosopher of the late Joseon period, a quite unusual figure in an era in which the Neo‑Confucian teachings of the Zhu Xi school had become the reigning orthodoxy in intellectual circles. Even so, previous scholarship has noted his "Neo‑Confucian conservatism" and "rightist tendencies." Jeong wrote extensively on the theory and practice of Confucian ritual, and since he largely based his discussion on texts of Zhu Xi\u27s Jia li (Family Rituals) and Xiao xue (The Elementary Learning), he is said to have been inclined toward the Zhu Xi school. Following a careful examination of the writings of both Jeong Jedu and Wang Shouren, this paper provides substantive evidence that this is a misinterpretation of Jeong\u27s thought. In short, Jeong\u27s thought had lost none of its essence as that of a scholar of the Yangming school, nor had it made a rightward turn or a hybridization with Zhu Xi\u27s Neo‑Confucianism. Instead, as this paper will make clear, Jeong Jedu\u27s thinking on ritual, including his views on its relationship with morality and ethics, was quite faithful to the philosophy of Wang Shouren. It also points to the unique characteristics of the morality and ethics of the Wang Yangming school in general

On Funeral and Ancestral Rituals of Confucianism Discoursed by OGYU Sorai, ITO Togai and Toho

Zhu Xi\u27s (1130-1200) manual of family rituals, the Jia-Li, exerted a considerable influence on Japanese Confucian scholars. In order to better understand the impact of the Jia-Li in Japan, this paper examines a number of works relating to the Jia-Li written by Ogyu Sorai (1666-1728), Ito Togai (1627-1705) and It0 Toho (1799-1845). These documents have as yet been almost completely neglected by the secondary literature. This investigation shows that these three scholars were all deeply interested in Confucian ritual practice, and in particular the Jia-Li. They were especially concerned with how to appropriately implement the Jia-Li within their own Japanese cultural context. They wanted to preserve the Confucian ritual tradition, which originally arose in China, while also taking into consideration the differences of their Japanese socio-cultural context. Ogyu Sorai and Ito Togai are both categorised as being proponents of Ko-gakuha, or the \u27School of Ancient Learning\u27 style of Confucianism. Even though this is the case, there are also significant differences in their thought. These differences can be seen in their understanding of Confucian ritual, and it is important to take this into account when examining their respective viewpoints on ritual.文部科学省グローバルCOEプログラム 関西大学文化交渉学教育研究拠点［東アジアの思想と構造

On Funerals and Ancestral Rituals of Confucianism Performed by IKEDA Mitsumasa in Edo Period

This paper adds consideration to the issue of the burial systems, funeral services, the erecting of family mausoleums, and ancestral rituals, etc., that are based on the practice of Confucian rituals – especially those related to funerals and festivals – by Mitsumasa Ikeda (1609‒1682) in Bizen Okayama clan. The funeral and ancestral rituals that Ikeda implemented were based on Zhu Xi’s Family Rituals （家礼）, they also referenced Qiu Jun’s Wengong Jiali Yijie （文公家礼儀節） and adopted Jigu Dingzhi （稽古定制）, both Ming Dynasty writings, in order to suit his position as a daimyo （大名） feudal lord. Attention is also brought to the fact that when the shinshoku-uke （神職請） Shinto priest system was implemented in place of the tera-uke （寺請） temple certifi cate system due to the strong critique on Buddhism at the time, Ikeda distributed a funeral and ancestral manual based on Family Rituals to the people of his fi efdom and promoted Confucian rituals. What is also important here when taking into account the actual circumstances of the acceptance of Confucian rituals in Japan is the fact that the Yangming School, including Kumazawa Banzan, supported these resolute actions by Ikeda, emphasized the necessity for practice of Family Rituals, so the differences between the study of Zhu Xi’s writings and the ideas of the Yangming School sects did not become an issue

Jiali (Family Rituals) and Spirit Tabret, its Case, Tombstone, and Epitaph Planed in YAMAZAKI Ansai’s School

陶徳民先生退休記念

Reconsideration of Zhuxi\u27s Thought Focusing on "Sangang Wuchang", Three Bonds and Five Constant Virtues

The concept of "Three bonds and Five rules (San gang Wu chang)" is often criticized in modern society as one of the greatest evils of Confucianism or Zhuxi\u27s thought. In particular, "Three bonds" has been thought to make ruler a rope for subject, father a rope for child, and husband a rope for wife." This interpretation that the subordinates must "subject absolutely" to the superior is now widely seen and it seems to have been a common view in East Asia. However, after carefully reviewing the materials, we can see "Three bonds and Five Constant virtues" was not such an authoritative and repressive teaching. In this paper I would like to reexamine the meaning of "Three bonds and Five Constant virtues" and reconsider the traditional meaning of Zhuxi\u27s thought.中谷伸生教授古稀記念