Private Academies of Chinese Learning in Meiji Japan: The Decline ...

THE LEGACY OF THE JUKU 233schools; they were not (yet?) part of a system linking education toworldly benefits. In contrast, today’s juku represent a pragmaticapproach to education, while the public schools are influenced bya more idealistic attitude.The juku in its original form became extinct in the latenineteenth century. There is no direct continuity linking the twoimages evoked by the word juku, described in the introduction. Yetthere are individual strands that can be followed from thenineteenth century into our own time. The traditional juku,moreover, still has the power to inspire. Is it true that noinstitution in Japan really dies, but instead lives on in some otherform? If so, thenthe juku’s legacy would seem to illustrate this.NOTES1 Ann Waswo, “Modernization and its Discontents”, in ModernJapaneseSociety 1868–1994 (Oxford: Oxford University Press, 1996),90–103.2 Carol Gluck, “The Invention of Edo”, in Stephen Vlastos, ed.,Mirrors ofModernity: Invented Traditions of Modern Japan (Berkeleyand Los Angelesn: University of California Press, 1998), 262–284.3 Quoted in Taniguchi Kairan, Shimane jurinden (Kairan shoya,1940), 54– 55.4 Dazai Shundai (1680–1747); disciple of Ogyū Sorai; writings onethical problems and social reform.5 Taniguchi, Shimane jurinden, 57–59.6 NHK open university programme, Kyōiku no rekishi (The history ofeducation).7 Details about Ikeda Sōan’s works can be found in Hikita Seiyū,“Ikeda Sōan”, in Ōnishi Harutaka, Hikita Seiyū, Kasuga Sen’an,Ikeda Sōan (Meitoku shuppansha, 1986), 329–331; Okada Takehiko,Edoki no jugaku (Mokujisha, 1982), 348–365, provides a briefexplanation of the main works.8 On activities to commemorate Sōan, see Ueda Hirao, Tajima seijinIkedaSōan (Kasai: Tajima bunka kyōkai/Fuji shobō, 1993), 226–236,240–241; appendices to the re-publication of Toyoda Shōhachirō,Tajima Seijin (Yōka-chō: Seikei shoin, 1983); Seikei shoin hozonkai,ed. Seikei shoinkaijuku 150 shūnen kinen (2): Seikei shoin—Meiji—Taishō—Shōwa—Heisei (Yōka-chō: Seikei Shōin, 1998); theprogrammatic statement for the centenary celebrations is after thefirst 68 pages.9 Asamori Kaname, Bichū seijin Yamada Hōkoku (Okayama: Sanyōshinbunsha, 1995), 257–258; Asamori’s contention that Hōkoku is