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• W3191636251 abstract "Reviewed by: The Worship of Confucius in Japan by James McMullen Benjamin Wai-ming Ng (bio) The Worship of Confucius in Japan. By James McMullen. Harvard University Asia Center, Cambridge MA, 2020. xv, 541 pages. $85.00, cloth. Scholars of Japanese history have been looking forward to James Mc-Mullen's book on the worship of Confucius in Japan for a long time. He has been actively researching on this topic since the 1990s, and I myself was indebted to his works when I was preparing a Chinese book manuscript on the Shintō-ization of Chinese folk religion in Tokugawa Japan.1 I could only skip through some pages on Google Books before McMullen's new book was shipped to my university library. Now, I have read the whole book with great interest and academic satisfaction. It is encouraging that McMullen's decades-long efforts finally came to such a remarkable result. This book is a general history of the worship of Confucius in Japan from the Nara-Heian period to the modern period, focusing on sekiten 釋奠 (Ch. shidian), a Confucian ceremony to honor Confucius and other Chinese cultural icons. General history does not necessarily imply briefness and shallowness. This 541-page book provides a detailed and incisive historical account of the reception of sekiten in Japan based on a rich collection of primary and secondary sources. Some of these primary sources are very difficult to read and have never been used before. McMullen's book is by far the most comprehensive study of sekiten in Japan in any language.2 It is a must-read for teachers and students of Japan-China studies, Japanese Confucianism, and Sinosphere studies. McMullen introduces the history of sekiten in Japan in four parts from a diachronic and comparative perspective, showing how this Confucian ceremony was adopted, modified, and used in different political and intellectual sectors and how it departed from the Chinese model to cater to Japanese political reality and religious preferences. Part 1 is about sekiten's early reception in ancient and medieval times. McMullen has skillfully documented how Nara and Heian Japanese modified the Tang Chinese model to accommodate ancient Japan's political and religious traditions. Since Japan did not implement the civil service examination system and Confucianism was not a state ideology, sekiten was less complicated and less rigid. For instance, Japanese emperors and crown princes did not attend the ceremony. [End Page 503] Shintō and Buddhist beliefs made the Japanese reduce or sometimes avoid animal sacrifice. In the medieval period, sekiten was largely forgotten, only occasionally performed in the imperial university (daigakuryō). The most important and valuable part of this book centers around the implementation of sekiten in the Tokugawa period. After all, this is the author's area of specialization and it was the time when Confucius worship reached the peak of its popularity and influence. Part 2 focuses on the promotion of sekiten in the Tokugawa bakufu and the issue of choosing a model. The Hayashi family, Mito domain, and Owari domain learned the Ming model from Ming refugee or Korean scholars. The fifth Tokugawa shogun, Tsunayoshi, showed keen interest in the Way of the Sages. Sekiten reached its peak and acquired a semi-official status under the auspices of Tsunayoshi. The Ming-based Hayashi model was adopted. During the reign of the sixth shogun, Arai Hakuseki reformed sekiten to underline the legitimacy of the Tokugawa shogun and the similarities in customs and rituals between Zhouli (The rites of Zhou) and ancient Japanese folklore. Sekiten was indigenized in the hands of Arai. Part 3 outlines the decline of sekiten in the bakufu in late Tokugawa Japan. The bakufu first restored the Ming style and then the Tang-Heian style. Although the bakufu continued to advocate for sekiten being held at the Confucian temple in Yushima, located north of Edo Castle, it gradually lost passion for the ceremony. Sekiten was downsized, became less frequent, and was increasingly formulaic. The shogun did not attend it anymore and sometimes sent only a deputy and a donation. Unlike the Hayashi family and other Neo-Confucians, scholars from the nativist school, the Kimon school, and the Sorai school were less supportive of..." @default.
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• W3191636251 date "2021-01-01" @default.
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• W3191636251 title "The Worship of Confucius in Japan by James McMullen" @default.
• W3191636251 doi "https://doi.org/10.1353/jjs.2021.0063" @default.
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