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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>
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 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>
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.
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>
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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