Titlebook: Dao Companion to Japanese Confucian Philosophy; Chun-chieh Huang,John Allen Tucker Book 2014 The Editor(s) (if applicable) and The Author(

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Introduction,for English language readers. It also advances a tradition in scholarship traceable through at least three previous anthologies: (i) ., edited by Tetsuo Najita and Irwin Scheiner (Najita and Scheiner 1978); (ii) ., edited by Wm. Theodore de Bary and Irene Bloom (de Bary and Bloom 1979), and (iii) .,

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O, Sorai: Confucian Conservative Reformer: From , to ,,the . (1727). Both of these works have been translated by this author. Their composition spans a 20-year period from the Genroku (1688–1704) era to the Kyōh(huán)ō (1716–1735) era. Sorai began his writings during this period with a travelogue written while he was in . Yoshiyasu’s service; his writings end

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,The Philosophical Moment Between O, Sorai and K, Seiryō: Indigenous Modernity in the Political Theo that what makes some political theories modern is their desire and their ability to make sense of “modern societies”. These are defined as societies where the growth of, implicit or explicit, contractual arrangements – themselves largely prompted by phenomena like urbanization, division of work, sp

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Kokugaku Critiques of Confucianism and Chinese Culture,ures several important factors: first, for most of Japanese history, the study of China and the study of things Japanese coexisted comfortably and to mutual advantage; second, even during the years of greatest polarization between the two, nativist thought ironically owed much to Confucian perspecti

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,Saints as Sinners: A, Shōeki’s Back-to-Nature Critiques of the Saints, Confucian and Otherwise,ropriation process from the very beginning of his discovery by K. Kōkichi in 1899 until the present days. After surveying such a process, by which Shōeki was successively recognized as the Japanese pioneer of anarchism, socialism, communism, ecology, woman’s liberation and the lot, we found that, in