Japanese Philosophy: A Sourcebook

Yamazaki Ansai

324 Yamazaki Ansai 山崎闇斎 (1618–1682) Yamazaki Ansai was both the most faithful and virtually unquestioning exponent of Zhu Xi’s neo-Confucian philosophy in Tokugawa Japan as well as a later pioneer of a syncretistic religious-philosophical system affirming the fundamental unity of neo-Confucianism and Shinto. Compared to the perfection of Zhu Xi’s work, other forms of neo-Confucianism seemed to him incomplete, shallow, or distorted. These criticisms, reiterated by his disciples, carried over to thinkers like Hayashi Razan* who drew on authors critical of Zhu Xi. More than metaphysical theories, Ansai’s school focused on the notion of “reverence ” as the key to self-cultivation and engagement with the world. Citing a passage from the Book of Changes, which he took to be one of the most important Chinese philosophical texts, he argued that reverence, coupled with the practice of quiet sitting , fostered inner perfection, while righteousnessž aided in squaring one’s relations with the external world. The critiques launched by later Confucian scholars against an overemphasis on reverence were often targeted, if indirectly, at Ansai’s ideas. Ansai’s arguments for Shinto and neo-Confucianism as expressions of a universal unifying principle were one way of naturalizing neo-Confucianism in Japan. At the same time, they diverge from efforts of other orthodox neo-Confucians to demythify Japan’s past, tending rather to an eclectic and often strained remythification. Disputes over the validity of Ansai’s brand of Shinto led him to break with two of his most brilliant disciples, Satō Naokata* and Asami Keisai*. Nevertheless, with Ansai’s demise, his followers tended to identify themselves either as advocates of Ansai’s Shinto or as orthodox exponents of Zhu Xi neo-Confucianism. [jat] R everence and education Yamazaki Ansai n.d.-b 90 (87–8); 1650, 1–2 (251–2) “By means of reverencež we straighten ourselves within; by means of righteousness we square things without.” The significance of these words cannot be exhausted by even a lifetime of application. Master Zhu was certainly not exaggerating at all in saying this. In the Analects of Confucius, when it says “therefined personž cultivates himself with reverent care,” this simply means that by means of reverence we straighten ourselves within. Further in the Analects we read, “To put others at ease by cultivating oneself and thus to put all men at ease” (xiv.45), which is the same as “squaring things without by means of righteousness.” “The virtue of sincerityž is not merely for perfecting oneself alone; it also is ya m a z a k i a n s a i | 325 for perfecting things around us. Perfection of self is humanenessž; perfection of things is knowledge. These are virtues that manifest our nature; this is theWayž that joins the inner and the outer.”… The one word “reverence” refers to the practice that constitutes the beginning and the end of Confucian learning. It has been passed down for a very long time. The passing down of the method of the mind by the sages generation after generation since the beginning of heaven and earth consists of nothing more than this reverence.… [tr] The philosopher Zhu… was conspicuously endowed with intellectual leadership …. For the guidance of his students he established these regulations, but they could not gain wide acceptance in his own time because of opposition from vile quarters.… It would seem to me that the aim of education, elementary and advanced, is to clarify human moral relationships. In the elementary program of education the various human relationships are made clear, the essence of this education in human relationships being reverence for the person (oneself and others). The “investigation of things” in advanced studies simply carries to its ultimate conclusion what has already been learned from elementary instruction.… Zhu Xi’s school regulations list the five human relationships as the curriculum , following an order of presentation that complements the curriculum of advanced education. Studying, questioning things, deliberating, and discriminating : these four correspond to the “investigation of things” and “extension of knowledge” in advanced education. The regulation dealing with conscientious action goes with the “cultivation of one’s person.” From the emperor to the common people, the cultivation of one’s person is essential, including both “making the intentions sincere” and “rectifying the mind.” The “managing of affairs” and “social intercourse” refer to “regulating the family,” “governing the state,” and “establishing peace.” These regulations thus contain everything.… But so far they have gone almost unnoticed among the items...