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with an earth floor on the right, a parlor living room on the left, and an entrance. Adjacent to this south is a rectangular flat area that is one step higher and extends from north to south. This is the ruins of his academy school, with a low stone wall, stone floor, and well. Further south of the academy ruins is the family cemetery on a small hill, where his grave is located. Approximately 189 square meters in area, the house is now maintained as the "Miura Baien Museum", and contains an observatory, a plum garden, etc., as well as a large collection of handwritten manuscripts. Items in storage include a world map drawn in the
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The items "yin" and "yang" are first seen in I Ching. However, their sense there was sometimes the Way, sometimes the Forms, and sometimes the Lines. Although I Ching is an account of divination, to look at heaven and earth through that text is like scratching an itching foot without taking off one's
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Thus, those who desire to read this book can read freely, upstream against the current, following the current downwards, taking something from the left, something from the right, pulling this from the centre, or that from the margin. It is just as one can turn a wheel from any point the hand touches
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With an instrument you made yourself you discovered black spots moving on the surface of the sun. You discovered the intricate details of the jagged surface of the moon. You learned about the phases of Venus, the movements of the satellites of Saturn and
Jupiter, and the orbits of the planets around
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As an illustration, take a piece of brocade. The raw side consists of warp threads and woof threads, scarlet threads and green threads, but on the finished side are flowers, grass, and fabulous birds. The spirit of these comes from the imagination of a clever woman. And so one piece of brocade has a
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since 1959. This house was designed and built by Miura Baien himself in 1775, and he lived there for the last ten years of his life. The house is located on the right bank of a river flowing south, facing east on a gentle slope. The building is a one-story thatched house with a narrow garden, room
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the metaphor of the robe illustrates his view of the universe. Phoenixes and dragons may be mythical creatures but here they represent objects such as trees, stars and everyday things. It is as though one side of the universe consists of such things, and this is the real world. But there is another
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Because I do not have an accurate grasp of heaven and earth, my habits of thought must have led me to numerous errors. Therefore in my three books with their many thousands of words, those words that agree with heaven and earth should be attributed to heaven and earth, and those that do not agree
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pairs “whole and side” and “whole and part”, “whole” changes meaning according to whether or not it is paired with “side” or with “part”. “Side” here corresponds to the right side or the wrong side of a fabric, two sides of a whole, one thing. “Part” is a piece of the whole, as the sleeve of a
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and colour, and so on. When I use “spirit” there are the kinds heaven and spirit, essence and spirit, spirit and object, spirit and soul, phantom and spirit, spirit and man, sagacity and spirit, and so on. When I use “heaven”, there are the kinds heaven and earth, heaven and spirit, heaven and
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Oh, I may draw a flower with consummate skill, but it will not bear seeds. I may carve a faithful copy of a bird, but it will never be as beautiful as the original. The craft of heaven borrows nothing from man, and the craft of man can never imitate
212:, preferring to develop his own school of philosophy and academic system, writing on a wide variety of topics ranging from medicine, poetics, social and economic history and critical theory. His writing drew on many sources as well, ranging from the
703:, a merchant academy in Osaka. Information about European texts and ideas was could be brought overland from Nagasaki to Kitsuki and by sea to the Kaitokudō, stimulating scientific study there. Baien himself strove to develop a philosophical
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nature that is endowed with two bodies, the raw side and the finished side, a clever seamstress brings spirit to it, objects are fixed to it by silk threads, and an incomprehensible human art attains the mystery of heaven's creation....
660:. Although Baien was well versed in the corpus of Chinese and Japanese scholarship he breaks with tradition. He is not easily described as a member of any school of thought. His individuality makes heavy demands on readers of
236:
In 1975 the Baien Gakkai was established under the
Chairmanship of Ogawa Haruhisa (小川 晴久) of Tokyo University, editor of the annual journal of the Baien Gakkai. Since then conferences have been held annually.
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with heaven and earth should be imputed to me. One must not trust my words blindly, but verify them by heaven and earth, and accept only those things that heaven and earth show to be correct.
300:" with a unique meaning for the principle by which nature is organised. He laid out his system using a lexicon of over 200 new terms. These were created by an ingenious method of pairing
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At the beginning of this spring, I reread several of the passages you recommended. I spent several days unrolling volumes. At last I understood your meaning and became overjoyed. . . .
304:(Chinese characters) so that they take their meaning from each other while retaining an element of their ordinary language meanings. The text is accompanied by numerous diagrams
206:, and after returning to Nagasaki for a period, settled back in his home town of Kunisaki. He refused repeated invitations to take office in the service of various local
699:. Asada independently discovered Kepler's 3rd law of planetary motion when Japan was closed to the West apart from the Dutch visitors to Nagasaki. Asada studied at the
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Hundreds of scholars have studied calendrical science, but none has reached your level. How fortunate I am to be living here at the same time, and to hear your words.
614:
side of the universe that is quite different, for some it may consist of constantly moving atomic particles, for example, and this side too is the real world.
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Baien drew numerous diagrams illustrating parts of his theory but acknowledged that diagrams alone were inadequate to represent the vast and complex
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the sun. You have observed lunar eclipses . . . . Although I cannot understand all your methods you have given me a great notebook for the study of
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object, heaven and man, heaven and destiny, and so on. Words are names, subjects are realities. Subjects are heaven, words are man.
664:, Eastern and Western alike. It might be said that this individuality makes the thought of Miura Baien universally accessible. 4. From
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617: The fact that the two sides are quite different, but inseparable, provides a good example of his terminology. In the two
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was constantly revised and rewritten over a period of 23 years. It is a systemic study of nature. He used the term "
217:
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were published in 1912. They received little attention apart from the 1953 publication of
Saegusa Hiroto's
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system to Böhr's theory of the complementarity of the wave and particle theories of light. ).
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262:(in Miura Baien's own handwriting), and star maps of the southern and northern hemispheres.
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term changes its meaning precisely according to the term it is paired with. One key
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198:. He trained to become a doctor from the age of 16, and went to study medicine at
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In
Japanese names here, surname is first. "Baien" was a pen-name, "plum garden".
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Baien's dualism is his own: it is neither the
Chinese yin and yang nor European
527:, “Remarks” 例旨(also translated as “Preface”, or “Exemplification”), Section 8:
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Japan. He is known as one of the "Three Wise Men of Bungo", along with
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of everything in the universe rather than a specific science. 5. From
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114:
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61:
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Shimada Kenji and
Taguchi Masaharu (島田虔次, 田口正治): "Miura Baien",
178:
Miura Baien was born into the family of a village physician in
374:, 1763 in Mercer: Before Our Very Eyes, PhD thesis, 1994, and
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at the age of 23. When he was 28, he made a pilgrimage to the
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Asada Gōryū was the son of Baien's teacher in the village of
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The former residence of Miura Baien has been preserved as a
449:, "Musings in the Summer Rain", 1784: in Hurvitz, Leon,
224:, Buddhist texts and other works such as the writings of
590:( 気), to which Baien assigns unique meanings. 2. From
274:("Abstruse Talk", or "Deep Words"), one of his three "
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270:Baien wrote in many fields. His major work was
626:has commented on the applicability of Baien's
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343:Mercer, Rosemary: Picturing the Universe, in
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410:(Remarks) 1775: in Before Our Very Eyes and
805:(in Japanese). Agency for Cultural Affairs
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152:, September 1, 1723 – April 9, 1789)
843:18th-century Japanese philosophers
753:is ordered by the two chapters of
749:After the introductory "Remarks",
333:, Honolulu, 2011, pp. 441–6.
326:, Vol. 2, 2005, pp. 424–431.
319:, Vol. 1, 1958, pp. 489–496.
14:
637:(Baien writes the characters for
331:Japanese Philosophy: a Sourcebook
329:Heisig, Kasulis and Mraldo, eds.
773:. 7. From “Reply to Taga Bokkei”
216:to Western astronomical theory,
641:without the left hand radical.)
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384:, (Origin of Price), 1773: in
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635:Letter to Yunisaki Yoshitada:
473:Miura Baien no Seishū no Gaku
324:Sources of Japanese Tradition
317:Sources of Japanese Tradition
489:41, Iwanami 1982. (Complete
417:Letter to Yumisaki Yoshitada
249:Miura Baien former residence
241:Miura Baien former residence
190:neighborhood of the city of
622:garment is. (The physicist
515:Yanagisawa, Maebashi, 2012
504:Takahashi Masayasu (高橋正和):
493:text, both in the original
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513:Miura Baien to Nihon Bunka
511:Yanagisawa Minami (柳沢南),
218:Japanese Neo-Confucianism
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471:Iwami Teruhiko (岩見輝彦著):
345:Philosophy East and West
538:”, there are the kinds
519:Illustrative quotations
467:Key sources in Japanese
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457:Letter to Asada Gōryū
372:Letter to Asada Gōryū
322:De Bary et al., eds.
311:References in English
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186:, in what is now the
508:, Perikansha, 1981.
506:Miura Baien no Shisō
480:Miura Baien no Sekai
475:, Kyūkoshoin, 1990.
437:Reply to Taga Bokkei
427:Letter to Kō Takaoki
396:Core text) 1775: in
358:English translations
767:Volume of the Small
451:Monumenta Nipponica
412:Miura Baien Reader.
386:Miura Baien Reader.
347:, Vol 48, 3, 1998.
286:(Daring Words) and
260:Mercator projection
158:and scholar in mid-
156:natural philosopher
487:Nihon Shisō Taikei
482:, Kodensha, 1989.
461:Miura Baien Reader
431:Miura Baien Reader
421:Miura Baien Reader
402:Miura Baien Reader
376:Miura Baien Reader
352:Miura Baien Reader
350:Mercer, Rosemary:
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103:Natural philosophy
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447:Samidaresho
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367:Deep Words.
278:", namely:
143:Miura Baien
23:Miura Baien
837:Categories
789:References
765:, and the
666:Letter to
546:and body,
501:version).
441:Deep Words
398:Deep Words
338:Deep Words
160:Edo Period
79:Aki, Japan
46:1723-09-01
701:Kaitokudō
658:dialectic
174:Biography
803:"三浦梅園旧宅"
649:sandal.
633:3. From
586:term is
523:1. From
200:Nagasaki
192:Kunisaki
131:jorigaku
119:Symmetry
719:heaven.
697:Kitsuki
671:, 1763:
497:and a
495:kanbun
222:Daoism
209:daimyō
184:Kyūshū
115:Ethics
89:Region
771:Honsō
755:Honsō
751:Gengo
732:Reiji
709:Reiji
687:jōri.
662:Gengo
611:Honsō
592:Honsō
525:Reiji
499:wabun
491:Gengo
382:Kagen
302:kanji
294:Gengo
288:Zeigo
284:Kango
280:Gengo
272:Gengo
266:Works
149:三浦 梅園
62:Japan
811:2023
761:the
742:it.
728:jōri
628:jōri
619:jōri
584:jōri
580:jōri
400:and
298:jōri
166:and
69:Died
40:Born
25:三浦梅園
365:in
188:Aki
54:Aki
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578:A
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