Structure of a community and people consciousness in modern Japan

1.本文以伊藤镇斋为中心，考察了世纪末城市社区的一种公共思想。(1)We重新审视了神斋的道德理论，重点探讨了“气”、“心圣”、“神吉”等思想。他的道德理论作为一种政治思想，在德川政府时期起到了维持社会组织稳定的作用。（2）以所谓的“阿神斋日记”为例，分析他如何与邻人交往，关心町自治，以阐明神斋的思想基础。很少看到城镇管理或重建活动。他的意识形态是基于“阿育王的逻辑”（戏剧）。2.以《京都町武修成》为例，分析17世纪中期至18世纪中期京都町自治、町治、治市政策的变化。使用Sekimonn Shinngaku，“Kyokunka Ohraimono”等，我们考虑下面的（1）和（3）。（1）生命意识和日常伦理的主要目的在于家庭的延续和繁荣（即）。他们的意识往往支持目前的统治者，而不是改革社会组织，只要他们的家园得到保证。（2）普及教育的主要内容是实用知识和道德教育。他们没有培养人们的社会批判观点，也没有帮助建立新的社会形象。根据上述两种观点，我们认为，人民和德川政府合作维持了一个政治制度。（3）将《大月宫恭和》的读者置于18世纪后半期社会结构的一个层面。（4）开始分析人们思想中的儒学因素，并试图将其置于日本近代儒学思想史中。

1.Focusing on Itoh Jinnsai, we consider a public thought in the urban community at the end of the 17th century.(1)We reexamin the morality theory of Jinnsai, focusing on the thoughts of 'Ki','Sinseij ','Jinngi'. Hismorality theory clearly functioned as a political thought which maintained a stability of the social organization under the Tokugawa Administration.(2)Using the so-called "A Jinnsai nikki", we analyze how he associated with his neighbors (chojyu) and concerned to towm(cho) self-government, in order to clarify Jinnsai' s ideological basis. Town management or reconstruction activities were rarely seen. His ideology was based on 'the Logic of Asobi(play)'. It became one of the bases of Edo culture.2.Using "Kyoto Machibure Shuusei", we analyze changes of town self-government, town management and urban rule policies between the middle of the 17th century to the middle of the 18th century.3.We study popular education. Using Sekimonn Shinngaku, "Kyokunka Ohraimono", etc., we consider the following (1)〜(3).(1)The primary purpose of life consciousness and daily ethics resides in continuation and prosperity of a home (Ie). Their consciousness often supported the present governer rather than reformed social organization, as far as continuation of their home was guaranteed.(2)The main contents of popular education were practical knowledge and moral teachings. They did not train people a viewpoint of social criticism nor help build a new social image. Following two viewpoints mentioned above, we argue that the people and the Tokugawa-government cooperatively maintained a political system.(3)Then we position readers of "Kyokunka Ohraimono " into a level of the social structure after the second half of the 18th century.4.We have started to analyze elements of the confucianism in people thought and to try to position them within the thought history of modern Japanese Confucianism.