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Acknowledgements Introduction M869 YAMAJI TEXT M-UP.qxd 18/9/07 12:13 pm Page 188 Notes Acknowledgements 1Ito¯Yu¯shi, Nashionarizumu to rekishi ronso¯ – Yamaji Aizan to sono jidai (Tokyo: Kazama shobo¯, 2005). 2Ito¯, Yu¯shi and Graham Squires, ‘Conflicting Images of Japan in the late Meiji Period – Yamaji Aizan and Inoue Tetsujiro¯’, Proceedings of the Seventh Biennial Conference of the Japanese Studies Association of Australia, Australian National University, Canberra, vol. 2 (July 1991), pp. 97–104; Ito¯, Yu¯shi, ‘Seishinshugi no kakusei to Nihon e no kaiki – Yamaji Aizan to Inoue Tetsujiro¯ (The Rise of Spiritualism and the Search for Japanese Identity – Yamaji Aizan and Inoue Tetsijiro¯)’, Nihon Shiso¯shiKenkyu¯ (Journal of Japanese Intellectual History), no. 25 (1993), pp. 91–102; Ito¯, Yu¯shi and Graham Squires, ‘Approaches to Japanese History in the late Meiji Period’, New Zealand Journal of East Asian Studies, vol. 1, no. 1 (1993), pp. 111–29; Squires, Graham and Yu¯shi Ito¯, ‘How can Literature be Beneficial to Life? – The Yamaji-Kitamura Controversy Reconsidered’, Kyoto Conference on Japanese Studies (International Research Center for Japanese Studies and The Japan Foundation, 1994), pp. 117–27; Ito¯, Yu¯shi and Graham Squires, ‘The Search for Japanese Identity – Yamaji Aizan 1865–1917’, Shakai kagaku kenkyu¯ kiyo¯, 15–1 (1994), pp. 1–18; Ito¯, Yu¯shi and Graham Squires, ‘The Myth of the Japanese Uniqueness Reconsidered’, in Ko¯taku Ishido¯ and David Myers (eds.) Japanese Society Today (Rockhampton: Central Queensland University Press, 1995), pp. 147–60; Ito¯, Yu¯shi, ‘The Rise of Social History and Japanese Identity for the Twenty-first Century’, in Ko¯taku Ishido¯ and David Myers (eds), Reinventing the Old Japan (Rockhampton: Central Queensland University Press, 2001), pp. 43–57; Ito¯, Yu¯shi, ‘Japanese Nationalism and China’s Independence: Yamaji Aizan 1865–1917’, in Roy Starrs (ed.), Japanese Cultural Nationalism: At Home and in the Asia-Pacific (Folkestone, UK: Global Oriental, 2004), pp. 213–30; Ito¯, Yu¯shi, ‘National History vs Japanese History – Yamaji Aizan’s View of Japan and the World’, in Edwina Palmer (ed.), Asian Futures, Asian Traditions (Folkestone, UK: Global Oriental, 2005), pp. 81–99. Introduction 1 Stronach, Bruce, Beyond the Rising Sun: Nationalism in Contemporary Japan (London: Praeger, 1995), pp. xiv–xv. M869 YAMAJI TEXT M-UP.qxd 18/9/07 12:13 pm Page 189 Notes 189 2 The diversity of nationalism is discussed in the following works: Doak, Kevin Michael, Dreams of Difference: The Japan Romantic School and the Crisis of Modernity (Berkeley and Los Angeles: University of California Press, 1994); Anderson, Benedict, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London: Verso, 1983). 3 Fogel, Joshua A., Politics and Sinology: The Case of Naito¯ Konan (1866–1934) (Cambridge, Massachusetts: Council on East Asian Studies, Harvard University, 1984), p. 58. 4 Anderson, Benedict, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London: Verso, 1983). 5 Fogel, Joshua A., Politics and Sinology: The Case of Naito¯ Konan (1866–1934) (Cambridge, Massachusetts: Council on East Asian Studies, Harvard University, 1984), p. 59. 6 Gluck, Carol, Japan’s Modern Myths (Princeton: Princeton University Press, 1985), p. 112. Gluck’s argument does not explain why Yamaji Aizan strongly opposed Inoue Tetsujiro¯’s view of national moral education. 7Ito¯, Yu¯shi and Graham Squires, ‘The Search for Japanese Identity – Yamaji Aizan 1865–1917’, Shakai kagaku kenkyu¯ kiyo¯, 15-1 (1994), pp. 1–18. 8Tanaka Hiroshi, Kindai Nihon to riberarizumu (Tokyo: Iwanami shoten, 1993), p. v. 9Tanaka Hiroshi, Kindai Nihon to riberarizumu (Tokyo: Iwanami shoten, 1993), pp. vi–vii. Tanaka Hiroshi, Kindai Nihon to riberarizumu (Tokyo: Iwanami shoten, 1993), p. 16. 10 Takeda Kiyoko, Tenno¯ kan no so¯koku – 1945 nen zengo (Tokyo: Iwanami shoten, 2001), p. 350. 11 Sakamoto Takao has suggested that authors of the Meiji period discussed a variety of topics because learning was not specialized. Sakamoto Takao, ‘Yamaji Aizan no shiso¯– Tokuni zenhanki no katsudo¯o chu¯shin toshite’, Gakushu¯in Daigaku Ho¯gakubu kenkyu¯ nenpo¯, no. 20 (1985), pp. 106–107. 12 Anon., ‘Bunkai jukketsu tokuten kettei happyo¯’, Bunsho¯ sekai, vol. 6, no. 13 (1911), pp. 120–1. 13 Tokutomi Soho¯, ‘Aizan Yamaji Yakichi kun’, Kokumin shimbun (20 March 1917), in O¯ kubo Toshiaki (ed.), Meiji bungaku zenshu¯ 35, Yamaji Aizan shu¯(Tokyo: Chikuma shobo¯, 1977), p. 417. According to Tokutomi Sohô’s recollection, Yamaji Aizan associated with others whether he knew them well or not and whether they were senior or junior. Yamaji had deep compassion for others and never showed heartless attitudes toward them. He was a ‘sunny and lively fellow’ and was hot- tempered, but never held a grudge against othes. He was also casual about himself, but was a moral person and never drank alcohol. He liked disputes with others while he was outside and was a ‘homely person’ at home. His children saw him as if he was their friend. He was a big eater and indulged in a nap if he got tried. If he got up, he read books. His hobbies were reading and walking. The suburbs of Tokyo, where he often walked around, were a ‘paradise’, which was next to Heaven to him. (pp. 417–18). 14 Takekoshi Yosaburo¯, ‘Yamaji Aizan kun’, Chu¯o¯ ko¯ron, vol. 25, no. 9 (September 1910), p. 64. 15 Sakamoto Takao, Yamaji Aizan (Tokyo: Yoshikawa ko¯bunkan, 1988), p. 281. 16 Ishibashi Tanzan, ‘Bungo¯Yamaji Aizan shisu hoka’, Sho¯ hyo¯ron (25 March 1917), in Ishibashi Tanzan, Ishibashi Tanzan zenshu¯, vol. 3 (Tokyo: To¯yo¯ keizai shinpo¯sha, 1971), pp. 430–1..
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