Edo neo-Confucianism

Part of a series on
Confucianism
Early history Spring and Autumn period Confucius Warring States period Mencius Xunzi Western Han Dong Zhongshu Gongsun Hong
Fundamental concepts Tian Ganying Zhengming Xiao Sangang Wuchang Li Ren Xin Yi
Schools Neo-Confucianism Han Learning Taigu school Lingnan Confucianism New Confucianism Progressive Confucianism Hermeneutic schools Old Text New Text
Confucianism by country Korea Japan Indonesia United States
Confucian texts Ruzang Five Classics Classic of Poetry Book of Documents Book of Rites Book of Changes Spring and Autumn Annals Four Books Analects Mencius Doctrine of the Mean Great Learning Other texts Three Commentaries Rites of Zhou Ceremonial Rites Classic of Filial Piety Erya
Organization Confucian ritual religion Temple of Confucius Confucian churches and sects Holy Confucian Church Indonesian Confucian Church Universal Church of the Way and its Virtue Phoenix churches Xuanyuanism Shengdao
v t e

Edo Neo-Confucianism, known in Japanese as Shushi-Gaku (朱子學, shushigaku), refers to the schools of Neo-Confucian philosophy that developed in Japan during the Edo period. Neo-Confucianism reached Japan during the Kamakura period. The philosophy can be characterized as humanistic and rationalistic, with the belief that the universe could be understood through human reason, and that it was up to man to create a harmonious relationship between the universe and the individual.^[1] The 17th-century Tokugawa shogunate adopted Neo-Confucianism as the principle of controlling people and Confucian philosophy took hold. Neo-Confucians such as Hayashi Razan and Arai Hakuseki were instrumental in the formulation of Japan's dominant early modern political philosophy.