Changes

==Origins==

==Origins==

The term originates in the [[Neo-Confucianism|Neo-Confucian]] writings of [[Zhu Xi]] ([[1130]]-[[1200]]), who wrote of "revering the [[Zhou Dynasty|Zhou dynastic]] house, and sweeping away (or eradicating) what is barbarian." This comes in a commentary on a passage from the [[Analects of Confucius]] in which [[Confucius]] praises [[Guan Zhong]]<!--管仲--> for helping [[Duke Huan of Qi]]<!--齊桓公--> rectify customs & prevent the common people from adopting foreign (barbarian) ways of doing things; this, despite the fact that Guan effected this violently and harshly, and not through the more ideal methods of benevolent rule. Still, Confucius writes, if not for Guan Zhong, "we might well be wearing our hair down and folding our robes to the left."<ref>Wakabayashi, 20.</ref>  

The term originates in the [[Spring and Autumn Annals]], as the Chinese ''zūnwáng rǎngyí'',<ref>Crossley, Pamela Kyle. ''A Translucent Mirror: History and Identity in Qing Imperial Ideology''. University of California Press, 1999, 252.</ref> and is expanded upon in the [[Neo-Confucianism|Neo-Confucian]] writings of [[Zhu Xi]] ([[1130]]-[[1200]]), who wrote of "revering the [[Zhou Dynasty|Zhou dynastic]] house, and sweeping away (or eradicating) what is barbarian." This comes in a commentary on a passage from the [[Analects of Confucius]] in which [[Confucius]] praises [[Guan Zhong]]<!--管仲--> for helping [[Duke Huan of Qi]]<!--齊桓公--> rectify customs & prevent the common people from adopting foreign (barbarian) ways of doing things; this, despite the fact that Guan effected this violently and harshly, and not through the more ideal methods of benevolent rule. Still, Confucius writes, if not for Guan Zhong, "we might well be wearing our hair down and folding our robes to the left."<ref>Wakabayashi, 20.</ref>  

The emphasis is thus on ensuring the maintenance of [[Sinocentric world order|civilized]] [[Confucianism|Confucian]] etiquette and values, and on eliminating barbaric customs, rather than explicitly referring to any expulsion of foreign ''individuals''. Prior to 1825 or so, Japanese thinkers likely associated the term ''jôi'' chiefly or exclusively with this meaning. As Tokugawa era Confucian scholar [[Ito Jinsai|Itô Jinsai]] interpreted this idea, "a ruler performed the act of ''jôi'' by morally transforming alien peoples and preventing his own people from adopting alien ways; he eradicated what is culturally barbarian and ensured that customs in his land conformed to Middle Kingdom ritual and righteousness."<ref>Wakabayashi, 27.</ref> It was only in the 1790s that this "cultural" concept of ''jôi'', as [[Bob Tadashi Wakabayashi]] refers to it, began to transform into a more militaristic notion.

The emphasis is thus on ensuring the maintenance of [[Sinocentric world order|civilized]] [[Confucianism|Confucian]] etiquette and values, and on eliminating barbaric customs, rather than explicitly referring to any expulsion of foreign ''individuals''. Prior to 1825 or so, Japanese thinkers likely associated the term ''jôi'' chiefly or exclusively with this meaning. As Tokugawa era Confucian scholar [[Ito Jinsai|Itô Jinsai]] interpreted this idea, "a ruler performed the act of ''jôi'' by morally transforming alien peoples and preventing his own people from adopting alien ways; he eradicated what is culturally barbarian and ensured that customs in his land conformed to Middle Kingdom ritual and righteousness."<ref>Wakabayashi, 27.</ref> It was only in the 1790s that this "cultural" concept of ''jôi'', as [[Bob Tadashi Wakabayashi]] refers to it, began to transform into a more militaristic notion.