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192:, the parents should refrain from spoiling her in order to keep her from developing a love of luxury, as well as being unable to adjust to the hardships of the married life. When the woman becomes an adult, she should become married and become a model of endurance, taking on abuse while caring for the
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to the general population. He believed that the scholars of the other schools made the teachings too complicated and disliked any kind of speculative thought. The practical emphasis of his teachings, along his focus on the economic conditions of the common person won him many disciples, who gave him
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does not forget for an instant that if despite his noble status, he does not reject luxury; if despite the wealth of his land; he does not reject lavishness, and if he does not serve as a parent of his people, he will have erred in his office of servant of Heaven and will have violated the filial
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in administration and economic reform was largely seen as a result of Hosoi's influence and Uesugi's dedication and diligence in following plans and ruling by the maxims of "To have no waste places in his domain" and "To have no idlers among his people". There was extensive land reclamation,
168:. In order for harmony, peace, and understanding to come about among humanity, a person had to keep their makoto pure. The concept of makoto originated within the Shinto tradition, and throughout his philosophical writings and lectures, Hosoi draws extensively from Shinto beliefs.
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I believe it is our first duty to teach the people to understand that an honest life is the chief of all duties; but we must not forget that each is endowed with distinct individuality. Uniformity in education should be maintained only through the living example of a virtuous
80:, to a wealthy scholar family who later gave up their status to become farmers, Hosoi spent the first nine years of his life there as a student in a local temple. On becoming the top student, he was sent to
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agricultural training for all classes, and the development of a silk & lacquer industry . However, despite the success of the reforms, it is important to note that in Hosoi's
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Hosoi's view of women is similar to most
Confucianist of the era, and his views can be said to closely resemble the perspective found in a work entitled
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William
Theodore De Bary, Carol Gluck, Yoshiko Kurata Dykstra, Arthur E. Tiedemann "Sources Of Japanese Tradition, Vol. 2" (2005)
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in an effort to reestablish relations with his former teacher. In 1780, Hosoi was able to secure a position as a teacher in
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Frank
Alanson Lombard "Pre-Meiji education in Japan - a study of Japanese education previous to the Meiji Restoration."
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existent at the time. His philosophy emphasized practicality, independence of thought, and bringing the teachings of
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that involved teaching students collective thought. His beliefs in education can be seen in a letter he wrote to the
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who had been tutored by Hosoi since his youth. Hosoi lectured Yozan & other students on his conception of
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As an educator, Hosoi placed emphasis on the individuality of each student present, and disliked
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Michiko
Yamaguchi Aoki, Margaret B. Dardess, "As the Japanese see it: past and present" (1986)
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Robert
Cornell Armstrong "Light from the East: Studies in Japanese Confucianism" (1914)
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Hosoi's thought was a mixture of lessons from all the schools of
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was seen as a servant of Heaven, and that a faithful servant:
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Mark Ravina, "Land and lordship in early modern Japan" (1999)
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and when he was a young adult, he began giving lectures to
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politics, and what proper statescraft was. For Hosoi, the
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Louis Frédéric, Käthe Roth "Japan encyclopedia" (2005)
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