Others of his works include
Naobi no mitama (Straightening
kami) and
Tamaboko hyakushu (One hundred poems on the way). Hirata Atsutane argued even further the religiosity of Ancient Learning Shintō and asserted that Shintō was superior to other religions. His works include
Tama no mihashira (The pillar of the soul),
Tamadasuki (The jeweled sash), and
Honkyō gaihen (Supplement to my theory of Shintō).
Whereas they called for an end to the influence of all foreign ideas and for a revival of Shintō in its original form, in reality these three men found certain foreign ideas conducive to the advancement of Kokugaku ideology. Both Mabuchi and Norinaga turned to the philosophy of Laozi and Zhuangzi, with Mabuchi borrowing from the former and Norinaga from the latter. Atsutane, however, made use of the teachings of Christianity, a religion that had been proscribed during the Tokugawa era (1600–1868). Their purpose in doing so was to eradicate the influence of Confucianism and Buddhism and to clarify the identity of Shintō and establish its supremacy. For example, believing that the teachings of the Buddhists and Confucians were "unnatural," that is, products of mere human artifice, Mabuchi used Laozi's notion of ziran wu-wei (Japanese, shizen mui, "spontaneity and nonactivity") to reject their interpretations of Shintō.
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