Kgroleau's List: Assignment 1 Philosophy Ethics Education PSU

• the Edo Period, when Confucianism   was at the peak of its influence in Japan, many people saw Buddhism as an   instrument for promoting morality.
  
• Norinaga condemned the idea that literature should be morally uplifting.   He argued that however hard they tried, people could not contain their emotions   when deeply moved. That was human nature, he said. Literature is inspired   and produced by human feelings. So it is foolish to ask what are the benefits   of reading or writing literature, he said
• Tamakatsuma, a collection of autobiographical   essays Norinaga wrote in his spare time.
• Mabuchi encouraged Norinaga to pursue the study of the Kojiki and   suggested that his own research on the Man'yoshu would provide Norinaga   with a firm foundation for his studies. He handed Norinaga an annotated   copy of the Kojiki. Norinaga decided to follow Mabuchi's advice

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• In the mid-nineteenth century, some students of Kokugaku, most notably those associated with the school of Hirata Atsutane (1776-1843), became involved in the movement to overthrow the Shogunate and return the emperor to real political power. They asserted that the ancient texts revealed that the emperor alone was divinely authorized to govern Japan
• Hirata Atsutane, the most prominent nativist scholar of the 1830s and 40s, traced the origin of Kokugaku to the work of Keichû (1640-1701), and many modern intellectual historians have confirmed this genealogy
• The Song Confucianists, by delineating a set of moral principles that were said to originate in nature and be manifest in all things, sought to establish the essential unity of natural laws, physical existence, and human conduct across time and space in spite of the appearance of cultural difference and historical change.
• Kamo no Mabuchi (1730-1801), whom Norinaga would claim as his teacher, although the two only met on one occasion. Like Keichû, Mabuchi is best known for his work on the Man'yôshû, and he privileged the language of ancient times. Mabuchi, however, provided a new explanation of the superiority of ancient language when he asserted that it was the introduction of alien sounds through the mediation of Chinese written texts that had“corrupted” the ancient language. C
• The best-known figure of the Kokugaku movement was Motoori Norinaga, who authored the Kojikiden (“Commentaries on the Kojiki”). This work, begun in 1764 and completed thirty years later, transformed Japanese conceptions of their own history and culture and made the Kojiki, then still a relatively obscure text, a central work in the Japanese cultural canon.
• . The concern for the mytho-histories that had oriented Norinaga's work influenced a number of diverse scholars, the most influential of whom was Hirata Atsutane. In works such as his cosmological treatise Tama no mihashira (“The Pillars of the Spirit,” published 1813) and Koshi seibun (“The True Text of Ancient History,” 1818), Atsutane distanced himself from Norinaga's work on the Kojiki, asserting that the truth of the Divine Age was not revealed in the Kojiki but dispersed among the ancient texts. In the Koshi seibun, he brought together elements from a number of works, weaving them into a new narrative that put forth a new cosmological theory. According to Atsutane, the aim of Kokugaku must be the exploration of the fate of the human spirit after death, and he asserted that, when correctly understood, the Divine Age narrative revealed the existence and nature of what termed the “hidden world”—the place where the spirits of the dead resided. This “hidden world” was described as spatially contiguous to the social world of the living, but invisible, and much like the world of the living in all its attributes. Norinaga, by contrast, had no notable concern about the afterlife.

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• In Japan, doubt came to have notable advocates, first with Hayashi Razan, one of the earliest and most consistent advocates of Neo-Confucianism, and later with Kaibara Ekken (1630-1714), to the end a professed Neo-Confucian, but one who advanced one of the most systematic expressions of philosophical doubt in the early-modern period. With Razan and Ekken, skepticism was never an end in itself, but rather a significant stopping point along the way toward coming to more solid conclusions regarding philosophical questions, and indeed, all matters related to informed engagement in this world.
• One of Ekken's most famous texts, the Taigiroku, is an account of his professed doubts about the validity of the teachings of Zhu Xi.
• Confucian philosophy in Japan, ancient, medieval, and early-modern, is often caricatured as a teaching of loyalty and trustworthiness, that is, one suited to authoritarian rulers and obedient subjects, as well as warrior-lords and their samurai followers. No doubt loyalty and trustworthiness were integral to the Confucian ethic, but equally important were more universal ethical prescriptions such as humaneness (jin). Humaneness was described variously, but most often associated with the injunction not to do to others what one would not want done to oneself.
• Orthodox Neo-Confucians viewed the Great Learning as a work for mature students. To provide for the most widely educated society possible, other texts, such as the Elementary Learning, addressed topics for younger minds. In early-modern Japan, the Neo-Confucian emphasis on education also led to the formulation of a curriculum for women, as is evident in the Great Learning for Women (Onna daigaku), attributed to Kaibara Ekken, the Elementary Learning on Samurai Teachings (Bukyô shôgaku) by Yamaga Sokô, and other educational works for townspeople and farmers.
• Yoshida Shôin (1830-1859).
• ishi Amane (1829-1897), often referred to as the father of western philosophy in Japan, read Ogyû Sorai's philosophical works before turning to the study of the ideas of Auguste Comte and John Stuart Mill. During the people's rights movement of the 1870s and early 1880s, advocates such as Nakae Chômin (1847-1901) often cast their understandings of liberty, equality, and natural rights in terms of notions drawn from Confucian discourse.
• Tucker, Mary Evelyn, 1989. Moral and Spiritual Cultivation in Japanese Neo-Confucianism: The Life and Thought of Kaibara Ekken (1630-1714), Albany: State University of New York Press.

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• orks by multiple authors

   

  APA style has specific rules for citing works by multiple authors. Use the following chart to determine how to correctly cite works by multiple authors in text.
• Citing Works by Multiple Authors in Text

• Type of citation

    

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  Subsequent citations

    

  First citation, 
   parenthetical format

    

  Subsequent citations, parenthetical format

     One author Field (2005) Field (2005) (Field, 2005) (Field, 2005)  Two authors Gass and Varonis (1984) Gass and Varonis (1984) (Gass & Varonis, 1984) (Gass & Varonis, 1984)  Three authors Munro, Derwing, and Sato (2006) Munro et al. (2006) (Munro, Derwing, & Sato, 2006) (Munro et al., 2006)  Four authors Tremblay, Richer, Lachance, and Cote (2010) Tremblay et al. (2010) (Tremblay, Richer, Lachance, & Cote, 2010) (Tremblay et al., 2010)  Five authors Hay, Elias, Fielding-Barnsley, Homel, and Freiberg (2007) Hay et al. (2007) (Hay, Elias, Fielding-Barnsley, Homel, & Freiberg, 2007) (Hay et al., 2007)  Six or more authors Norris-Shortle et al. (2006) Norris-Shortle et al. (2006) (Norris-Shortle et al., 2006) (Norris-Shortle et al., 2006)

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