David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Philosophy East and West 54 (2):194-217 (2004)
: Most discussions of Yamaga Soko's philosophical development as a Confucian scholar in Tokugawa Japan suggest that in his later years he moved away from Confucianism and toward a religio-philosophical celebration of Japan's supposed uniqueness. It is shown here, however, that Soko's nativism, set forth in his Chucho jijitsu, was later eclipsed by his final philosophical work, the Gengen hakki, wherein he articulated a kind of naturalistic numerology, based vaguely on the Yijing. This shift in Soko's thought can be viewed as a return to Neo-Confucianism, the earliest philosophical paradigm that he had embraced. Moreover, the successive shifts in his thinking can be understood in terms of the vicissitudes of his life, first in his exile to the Kansai area, near the ancient imperial capital of Kyoto, and then later in his pardon and return to Edo, the shogun's capital. Perhaps most importantly, this final shift in Soko's thought reveals that this prominent early modern thinker did reach his philosophical climax not in defiant opposition to Neo-Confucianism, nor in a sustained celebration of Japan's political traditions and their superlative nature, but instead in a return to modes of metaphysics akin to those typically deployed by Neo- Confucians themselves in their attempts to understand the changing nature of the cosmos and their political place within its flux
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Shaun Nichols (2005). Innateness and Moral Psychology. In Peter Carruthers, Stephen Laurence & Stephen Stich (eds.), The Innate Mind: Structure and Contents. New York: Oxford University Press New York. 353--369.
Stephen C. Angle (2004). New Confucianism: A Critical Examination, Edited by John Makeham. [REVIEW] Journal of Chinese Philosophy 31 (4):535–540.
Haiming Wen (2011). Continuity of Heart-Mind and Things-Events: A Systematic Reconstruction of Neo-Confucian Epistemology. Asian Philosophy 21 (3):269 - 290.
Wenhua Chai (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. [REVIEW] Frontiers of Philosophy in China 1 (3):366-381.
Renqiu Zhu (2009). The Formation, Development and Evolution of Neo-Confucianism — with a Focus on the Doctrine of “Stilling the Nature” in the Song Period. Frontiers of Philosophy in China 4 (3):322-342.
John H. Berthrong (1998). Transformations of the Confucian Way. Westview Press.
Kim Sungmoon (2009). Trouble with Korean Confucianism: Scholar-Official Between Ideal and Reality. Dao: A Journal of Comparative Philosophy 8 (1):29-48.
Zhuoyue Huang (2010). Way of Post-Confucianism: Transformation and Genealogy. [REVIEW] Frontiers of Philosophy in China 5 (4):543-559.
Thomas Hosuck Kang (1974). Chuhsian Confucianism in the Making of Tokugawa Society of Japan and Yijo Society of Korea.
Yushun Huang (2007). Return to Life and Reconstruct Confucianism: An Outline of Comparative Study on Confucianism and Phenomenology. [REVIEW] Frontiers of Philosophy in China 2 (3):454-473.
Added to index2009-01-28
Total downloads7 ( #180,112 of 1,096,694 )
Recent downloads (6 months)1 ( #271,187 of 1,096,694 )
How can I increase my downloads?