Robert Oxnam :: The
Tokugawa social hierarchy was based on Chinese Confucian notions of classes.
Confucianism had been studied and adapted by Japanese as far back as
the seventh century.
H. Paul Varley :: Basically Confucianism is
concerned about the development of ethical behavior. Starting with individuals
and then the individuals using this developed ethical behavior in the public
arena serving as ministers of the state. So in the central thinking of Confucianism,
it is not enough to develop your own ethical qualities. You then are duty
bound to try to use these in the service of the state, and the state in Confucian
terms is, ought to be, a state that is run by ethical men.
Carol Gluck :: The Tokugawa shogunate in the
seventeenth century and the samurai elite sought to redefine and reconceive
this new system, this new order in the realm, using the latest thought available
to them, which in this case was a neo-Confucian thought borrowed from China.
This is the second period in which the Japanese borrow a Chinese thought
system, in this case, neo-Confucianism, and conceived their political, social,
and economic world in those terms.
Robert Oxnam :: Although earlier Japanese elites,
first the courtiers and then the feudal military figures, often studied Confucian
texts, Confucianism never became a full state ideology until the Tokugawa period.
Under the Tokugawa, Confucian schools were established in the daimyo domains, and
the Confucian emphasis on order, loyalty, hard work, and education extended below
the warrior class into other parts of Japanese society.
Carol Gluck :: The most important aspect of
the borrowed neo-Confucianism in the seventeenth century in Tokugawa Japan
is the securing of the social order — its social values and political
values, its values for governing and values for social order. And that is,
the abiding, if you like, impact of neo-Confucianism in Japan — that
it becomes part of the social woodwork, from peasants to samurai. |