Chapter 42

CONFUCIANISM IN ITS PHILOSOPHICAL FORM

[Footnote 1: See On the Early History of Printing in Japan, by E.M. Satow, T.A.S.J., Vol. X., pp. 1-83, 252-259; The Jesuit Mission Press in Japan, by E.M. Satow (privately printed, 1888), and Review of this monograph by Professor B.H. Chamberlain, T.A.S.J., Vol. XVII., pp. 91-100.]

[Footnote 2: The Tokugawa Princes of Mito, by Ernest W. Clement, T.A.S.J., Vol. XVIII., pp. 1-24, and Letters in The Japan Mail, 1889.]

[Footnote 3: Effect of Buddhism on the Philosophy of the Sung Dynasty, p. 318, Chinese Buddhism, by Rev. J. Edkins, Boston, 1880.]

[Footnote 4: C.R.M., p. 200; The Middle Kingdom, by S. Wells Williams, Vol. II., p. 174.]

[Footnote 5: C.R.M., p. 34. He was the boy-hero, who smashed with a stone the precious water-vase in order to save from drowning a playmate who had tumbled in, so often represented in Chinese popular art.]

[Footnote 6: C.R.M., pp. 25-26; The Middle Kingdom, Vol. I., pp. 113, 540, 652-654, 677.]

[Footnote 7: This decade in Chinese history was astonishingly like that of the United States from 1884 to 1894, in which the economical theories advocated in certain journals, in the books Progress and Poverty, Looking Backward, and by the Populists, have been so widely read and discussed, and the attempts made to put them into practice. The Chinese theorist of the eleventh century, Wang Ngan-shih was "a poet and author of rare genius."--C.R.M., p. 244.]

[Footnote 8: John xxi. 25.]

[Footnote 9: This is the opinion of no less capable judges than Dr. George Wm. Knox and Professor Basil Hall Chamberlain.]

[Footnote 10: The United States and Japan, pp. 25-27; Life of Takano Choyéi by Kato Sakayé, Tōkiō, 1888.]

[Footnote 11: Note on Japanese Schools of Philosophy, by T. Haga, and papers by Dr. G.W. Knox, Dr. T. Inoué, T.A.S.J., Vol. XX, Part I.]

[Footnote 12: A religion, surely, with men like Yokoi Héishiro.]

[Footnote 13: See pp. 110-113.]

[Footnote 14: _Kinno_--loyalty to the Emperor; T.A.S.J., Vol. XX., p. 147.]

[Footnote 15: "Originally recognizing the existence of a Supreme personal Deity, it [Confucianism] has degenerated into a pantheistic medley, and renders worship to an impersonal _anima mundi_ under the leading forms of visible nature."--Dr. W.A.P. Martin's The Chinese, p. 108.]

[Footnote 16: Ki, Ri, and Ten, Dr. George Wm. Knox, T.A.S.J., Vol. XX., pp. 155-177.]

[Footnote 17: T.J., p. 94.]

[Footnote 18: T.A.S.J., Vol. XX., p. 156.]

[Footnote 19: Matthew Calbraith Perry, p. 373; Japanese Life of Yoshida Shoin, by Tokutomi, Tōkiō, 1894; Life of Sir Harry Parkes, Vol. II., p. 83.]

[Footnote 20: "The Chinese accept Confucius in every detail, both as taught by Confucius and by his disciples.... The Japanese recognize both religions [Buddhism and Confucianism] equally, but Confucianism in Japan has a direct bearing upon everything relating to human affairs, especially the extreme loyalty of the people to the emperor, while the Koreans consider it more useful in social matters than in any other department of life, and hardly consider its precepts in their business and mercantile relations."

"Although Confucianism is counted a religion, it is really a system of sociology.... Confucius was a moralist and statesman, and his disciples are moralists and economists."--Education in Korea, by Mr. Pom K. Soh, of the Korean Embassy to the United States; Report of U.S. Commissioner of Education, 1890-91, Vol. I., pp. 345-346.]

[Footnote 21: In Bakin, who is the great teacher of the Japanese by means, of fiction, this is the idea always inculcated.]