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Sources associated with the [[Satsunan school]] of Neo-Confucianism, based in [[Satsuma province]], suggest that Song Neo-Confucianism was first introduced to Japan in [[1241]], when the [[Zen]] monk [[Enni]] returned from China with books of Zhu Xi's teachings. However, scholars such as Takatsu Takashi point out that copies of Zhu Xi's commentaries on the [[Doctrine of the Mean]], signed by [[Oe Munemitsu|Ôe Munemitsu]] in [[1200]], are extant in [[Kamakura]] archives.<ref>Takatsu Takashi, “Ming Jianyang Prints and the Spread of the Teachings of Zhu Xi to Japan and the Ryukyu Kingdom in the Seventeenth Century,” in Angela Schottenhammer (ed.), ''The East Asian Mediterranean: Maritime Crossroads of Culture'', Harrassowitz Verlag, 2008. 254.</ref> The [[Ritsu sect]] Buddhist monk [[Shunjo|Shunjô]] ([[1166]]-[[1227]]) may have been the first to introduce Zhu Xi's teachings into Japan, some decades before Enni.<ref>Robert Morrell, "Zeami's Kasuga Ryûjin (Dragon God of Kasuga), or Myôe Shônin," ''Early Kamakura Buddhism: A Minority Report'', Asian Humanities Press (1987), 103.</ref> In this early period, however, it was difficult to study or spread Neo-Confucian teachings, as families which dominated the ''[[myokyo|myôkyô]]''<!--明経--> hereditary posts at the [[Heian period]] Court controlled the teaching and spread of Confucianist texts and thought. Study of Neo-Confucianist texts was thus limited, for a time, to those within Zen temples.
Sources associated with the [[Satsunan school]] of Neo-Confucianism, based in [[Satsuma province]], suggest that Song Neo-Confucianism was first introduced to Japan in [[1241]], when the [[Zen]] monk [[Enni]] returned from China with books of Zhu Xi's teachings. However, scholars such as Takatsu Takashi point out that copies of Zhu Xi's commentaries on the [[Doctrine of the Mean]], signed by [[Oe Munemitsu|Ôe Munemitsu]] in [[1200]], are extant in [[Kamakura]] archives.<ref>Takatsu Takashi, “Ming Jianyang Prints and the Spread of the Teachings of Zhu Xi to Japan and the Ryukyu Kingdom in the Seventeenth Century,” in Angela Schottenhammer (ed.), ''The East Asian Mediterranean: Maritime Crossroads of Culture'', Harrassowitz Verlag, 2008. 254.</ref> The [[Ritsu sect]] Buddhist monk [[Shunjo|Shunjô]] ([[1166]]-[[1227]]) may have been the first to introduce Zhu Xi's teachings into Japan, some decades before Enni.<ref>Robert Morrell, "Zeami's Kasuga Ryûjin (Dragon God of Kasuga), or Myôe Shônin," ''Early Kamakura Buddhism: A Minority Report'', Asian Humanities Press (1987), 103.</ref> In this early period, however, it was difficult to study or spread Neo-Confucian teachings, as families which dominated the ''[[myokyo|myôkyô]]''<!--明経--> hereditary posts at the [[Heian period]] Court controlled the teaching and spread of Confucianist texts and thought. Study of Neo-Confucianist texts was thus limited, for a time, to those within Zen temples.
The first prominent lectures on Zhu Xi's teachings may have taken place during the reign of [[Emperor Go-Daigo]] (r. [[1318]]-[[1339]]), or that of his predecessor [[Emperor Hanazono]] (r. [[1308]]-1318).
The first prominent lectures on Zhu Xi's teachings may have taken place during the reign of [[Emperor Go-Daigo]] (r. [[1318]]-[[1339]]), or that of his predecessor [[Emperor Hanazono]] (r. [[1308]]-1318). The ''Myôkyô'' houses finally began to study Zhu Xi's "Four Books" (rather than the previously dominant Five Classics) in the [[Muromachi period]], using Zhu Xi's commentaries for the Great Learning and the Doctrine of the Mean, and early Chinese versions of the other texts, including copies of the Analects annotated by He Yan ([[190]]-[[249]]) of the [[Cao Wei|Wei Dynasty]] of the [[Three Kingdoms Period (China)|Three Kingdoms Period]], and annotations on the Mencius by Zhao Qi (d. [[201]]) of the [[Han Dynasty|Later Han]]. These remained the chief books, without much of a tradition of further commentaries, until the very late 16th or early 17th century.
The Satsunan school of Confucianism, based in Satsuma province, traces its origins to [[1478]], when the scholar [[Keian Genju]] was invited to Satsuma by [[Shimazu Tadamasa]], where he gave lectures and distributed texts. While Keian was clearly not the first to introduce Zhu Xi's teachings to Japan, he may have been the first to distribute Neo-Confucian texts in a ''[[kanbun|kakikudashi]]'' form, making them more readable and accessible to those less familiar with [[Classical Chinese]].<ref>Gallery labels, [[Shokoshuseikan|Shôkoshûseikan]], Kagoshima, Sept 2014.</ref>
The Satsunan school of Confucianism, based in Satsuma province, traces its origins to [[1478]], when the scholar [[Keian Genju]] was invited to Satsuma by [[Shimazu Tadamasa (1463-1508)|Shimazu Tadamasa]], where he gave lectures and distributed texts. While Keian was clearly not the first to introduce Zhu Xi's teachings to Japan, he may have been the first to distribute Neo-Confucian texts in a ''[[kanbun|kakikudashi]]'' form, making them more readable and accessible to those less familiar with [[Classical Chinese]].<ref>Gallery labels, [[Shokoshuseikan|Shôkoshûseikan]], Kagoshima, Sept 2014.</ref> Keian's techniques for making classical Chinese comprehensible to a Japanese reader unskilled in Chinese were developed further by [[Nanpo Bunshi]], who studied under Keian's student [[Gessho Gentoku]].<ref>Takatsu, 257-258.</ref>
===Tokugawa Period===
===Tokugawa Period===
While intellectual exchange between Japan and the continent had certainly continued in the centuries prior to the Edo period, the (re-)introduction of [[Ming Dynasty|Ming]] Neo-Confucianism, as heavily influenced by the ideas of [[Wang Yangming]], and as transmitted through Korea, in the very last years of the [[Sengoku period]], is taken as significant. Particularly significant were a series of interactions between [[Fujiwara Seika]] and members of a mission to Japan in [[1590]], including especially vice-envoy [[Kim Songil|Kim Sŏngil]], a student of [[Yi Hwang]], perhaps the most famous Neo-Confucian scholar in Korean history.<ref>Doyoung Park, "A New Perspective on the Korean Embassy (Chôsen Tsûshinshi): The View from the Intellectuals in Tokugawa Japan," ''Studies in Asia Series'' IV, 3:1 (2013), 13-14.</ref>
While intellectual exchange between Japan and the continent had certainly continued in the centuries prior to the Edo period, the (re-)introduction of [[Ming Dynasty|Ming]] Neo-Confucianism, as heavily influenced by the ideas of [[Wang Yangming]], and as transmitted through Korea, in the very last years of the [[Sengoku period]], is taken as significant. Particularly significant were a series of interactions between [[Fujiwara Seika]] and members of a mission to Japan in [[1590]], including especially vice-envoy [[Kim Songil|Kim Sŏngil]], a student of [[Yi Hwang]], perhaps the most famous Neo-Confucian scholar in Korean history.<ref>Doyoung Park, "A New Perspective on the Korean Embassy (Chôsen Tsûshinshi): The View from the Intellectuals in Tokugawa Japan," ''Studies in Asia Series'' IV, 3:1 (2013), 13-14.</ref>
One of Seika's students, [[Hayashi Razan]], then became the chief Confucian advisor to several shoguns, passing on that position to his son, and establishing the [[Hayashi family]] as the dominant hereditary family in that position, and the dominant school of thought. Scholars such as [[Arai Hakuseki]] interrupted Hayashi dominance at times, making very significant contributions to Tokugawa political philosophy and policy, but the Hayashi generally returned to dominance afterwards. Dubbed ''Hayashi Daigaku-no-kami'' ("Hayashi head of the academy") as their official title, heads of the Hayashi family became heads of the lead Confucian academy in the realm, the Shôheizaka gakumonjo, and the Confucian shrine with which it was associated, the [[Yushima Seido|Yushima Seidô]].<ref>"Shôheikô" 昌平黌。 ''Nihon daihyakka zensho Nipponica'' 日本大百科全書(ニッポニカ). Shogakkan. Accessed via JapanKnowledge online resource, 13 September 2011.; "[http://kotobank.jp/word/%E6%B9%AF%E5%B3%B6%E8%81%96%E5%A0%82 Yushima seidô]." ''Koku shitei shiseki kanzen guide no kaisetsu'' 国指定史跡完全ガイドの解説, Kodansha, 2013.; Plaques on-site at Yushima Seidô.</ref>
Quite significant, too, was the compilation by Satsunan school scholar [[Tomari Jochiku]], a student of [[Nanpo Bunshi]], of versions of Zhu Xi's commentaries incorporating his teacher's "Bunshi-ten" assistive markings. Jochiku's Bunshi-ten version of the ''Dakui Sishu jizhu'' ("Commentaries on the Four Books for Acing the Civil Service Exams"), published by Kyoto-based publisher [[Nakano Dohan|Nakano Dôhan]] in [[1626]], made Zhu Xi's commentaries widely available for the first time in a format most educated Japanese could read.<ref>Takatsu, 259-260.</ref>
One of Seika's students, [[Hayashi Razan]], then became the chief Confucian advisor to several shoguns, passing on that position to his son, and establishing the [[Hayashi clan]] as the dominant hereditary family in that position, and the dominant school of thought. Scholars such as [[Arai Hakuseki]] interrupted Hayashi dominance at times, making very significant contributions to Tokugawa political philosophy and policy, but the Hayashi generally returned to dominance afterwards. Dubbed ''Hayashi Daigaku-no-kami'' ("Hayashi head of the academy") as their official title, heads of the Hayashi family became heads of the lead Confucian academy in the realm, the Shôheizaka gakumonjo, and the Confucian shrine with which it was associated, the [[Yushima Seido|Yushima Seidô]].<ref>"Shôheikô" 昌平黌。 ''Nihon daihyakka zensho Nipponica'' 日本大百科全書(ニッポニカ). Shogakkan. Accessed via JapanKnowledge online resource, 13 September 2011.; "[http://kotobank.jp/word/%E6%B9%AF%E5%B3%B6%E8%81%96%E5%A0%82 Yushima seidô]." ''Koku shitei shiseki kanzen guide no kaisetsu'' 国指定史跡完全ガイドの解説, Kodansha, 2013.; Plaques on-site at Yushima Seidô.</ref>
Neo-Confucianism had its detractors, however, in Japan as well, with figures such as [[Ogyu Sorai|Ogyû Sorai]] gaining considerable currency in intellectual circles.
Neo-Confucianism had its detractors, however, in Japan as well, with figures such as [[Ogyu Sorai|Ogyû Sorai]] gaining considerable currency in intellectual circles.
==In Ryukyu==
==In Ryukyu==
Members of the scholar-bureaucracy in the Ryûkyû Kingdom were well-educated in Chinese language, and well-read in the Chinese classics, reading them in the original Chinese. Zhu Xi's commentaries likely entered Ryûkyû no later than Japan, and due to the close ties between Ryûkyû and Ming China, we can presume that developments in Neo-Confucian thought in China would have been transmitted to Ryûkyû quite consistently.
However, as in mainland Japan, it was not until the publication of Tomari Jochiku's Bunshi-ten texts that scholars in Ryûkyû knew how the texts were read in Japanese. Jochiku himself brought a number of copies to the Ryukyuan court in [[1632]] when he traveled there to become an official tutor to the court. It was soon afterward officially authorized by the king, and came to be the standard form of the text used in the scholar-aristocracy's schools. Those in [[Kumemura]] taught the Japanese readings of the texts alongside the original Chinese, while those in [[Shuri]] taught only using the Japanese Bunshi-ten texts.<ref name=takatsu263>Takatsu, 263-264.</ref>
Members of the [[1842]] [[Ryukyuan embassy to Edo]] attempted to buy nearly one hundred copies of the Bunshi-ten commentaries in [[Osaka]] - so many that more had to be printed.<ref name=takatsu263/> Historian Takatsu Takashi identifies this ''Dakui sishu jizhu'', deriving from a version published in the late 16th or early 17th century by [[Yu Mingtai]] in [[Fujian province]], and today surviving only in Japanese reprints (and not in China), as "the most important text when we investigate the circulation of the teaching of Zhuzi in seventeenth century East Asia."<ref>Takatsu, 265.</ref>
==In Korea==
While Buddhism was the chief political philosophy of Korean royal courts up through the [[Goryeo]] dynasty, royal advisor [[Jeong Dojeon]] ([[1342]]-[[1398]]) promoted Neo-Confucianism in the court. After Jeong was killed by a political opponent, the cause of Neo-Confucianism was taken up by [[Gwon Geun]] ([[1353]]-[[1409]]), leading to it becoming the dominant political philosophy of the [[Joseon]] court in the 17th century.<ref>Jeong-mi Lee, “Chosŏn Korea as Sojunghwa, the Small Central Civilization,” ''International Christian University Publications 3-A, Asian Cultural Studies'' 国際基督教大学学報 3-A,アジア文化研究 36 (2010) 309.</ref>
Joseon painted itself as the true successor to the fallen [[Ming Dynasty]] (after [[1644]]), and the [[sojunghwa|sole surviving bastion]] of Ming high Confucian culture. Joseon reorganized its bureaucracy around Confucian scholar-officials, adopting Ming court practices, court costume based on that of the Ming, and court rituals worshipping the Ming emperors.
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