This book charts the history of Confucianism in Japan to offer new perspectives on the sociology of Confucianiam across East Asia.

How has Confucius, quintessentially and symbolically Chinese, been received throughout Japanese history? The Worship of Confucius in Japan provides the first overview of the richly documented and colorful Japanese version of the East Asian ritual to venerate Confucius, known in Japan as the sekiten. The original Chinese political liturgy embodied assumptions about sociopolitical order different from those of Japan. Over more than thirteen centuries, Japanese in power expressed a persistently ambivalent response to the ritual’s challenges and often tended to interpret the ceremony in cultural rather than political terms. Like many rituals, the sekiten self-referentially reinterpreted earlier versions of itself. James McMullen adopts a diachronic and comparative perspective. Focusing on the relationship of the ritual to political authority in the premodern period, McMullen sheds fresh light on Sino–Japanese cultural relations and on the distinctive political, cultural, and social history of Confucianism in Japan. Successive sections of The Worship of Confucius in Japan trace the vicissitudes of the ceremony through two major cycles of adoption, modification, and decline, first in ancient and medieval Japan, then in the late feudal period culminating in its rejection at the Meiji Restoration. An epilogue sketches the history of the ceremony in the altered conditions of post-Restoration Japan and up to the present.

Although East Asian religion is commonly characterized as "syncretic," the historical interaction of Buddhist, Confucian, and other traditions is often neglected by scholars of mainstream religious thought. In this thought-provoking study, Janine Sawada moves beyond conventional approaches to the history of Japanese religion by analyzing the ways in which Neo-Confucianism and Zen formed a popular synthesis in early modern Japan. She shows how Shingaku, a teaching founded by merchant Ishida Baigan, blossomed after his death into a widespread religious movement that selectively combined ideas and practices from these traditions. Drawing on new research into original Shingaku sources, Sawada challenges the view that the teaching was a facile "merchant ethic" by illuminating the importance of Shingaku mystical experience and its intimate relation to moral cultivation in the program developed by Baigan's successor, Teshima Toan. This book also suggests the need for an approach to the history of Japanese education that accounts for the informal transmission of ideas as well as institutional schooling. Shingaku contributed to the development of Japanese education by effectively disseminating moral and religious knowledge on a large scale to the less-educated sectors of Tokugawa society. Sawada interprets the popularity of the movement as part of a general trend in early modern Japan in which ordinary people sought forms of learning that could be pursued in the context of daily life.

Seventeen scholars from varying fields here consider the implications of Confucian concerns--self-cultivation, regulation of the family, social civility, moral education, well-being of the people, governance of the state, and universal peace--in industrial East Asia.

Kaibara Ekken (1630--1714) was the focal Neo-Confucian thinker of the early Tokagawa period. He established the importance of Neo-Confucianism in Japan at a time when Buddhism had long been the dominant religious philosophy. This is the first book-length presentation of his thought. It contains a lengthy introduction to Ekken's life, time, and thought, and a careful translation into readable English of Ekken's book, Precepts for Daily Life in Japan (Yamanto Zokkun).

This book rewrites the history of East Asia by rethinking the contentious relationship between "Confucianisms" and "women."