Tejima Toan

Japanese: 手島堵庵 - てじま・とあん

Year of death: 9th February 1786 (8th March 1786)
Year of birth: May 13, 1718 (June 12, 1718)
A mid-Edo period Shingaku scholar. His given name was Shin, his pen name was Ogen, he was commonly known as Omiya Kazaemon, and his pen name was Toan. Born into a merchant family in Kyoto, he studied Shingaku under Ishida Baigan at the age of 18 while working at his family job, and attained enlightenment at the age of 20. At the age of 44, he handed over the family headship to his eldest son, after which he devoted himself to spreading and controlling Shingaku, and became a promoter of Shingaku's spread. Following Baigan's footsteps, he made the core of his educational philosophy of seeking the true essence of human beings in "sexuality," but he discarded the social criticism aspect seen in Baigan's teachings and reconstructed Shingaku through spiritual training centered on self-criticism, which builds a state of "no thought" in the mind. In spreading his teachings, he established strict laws for the training of Shingaku scholars and educational activities, and established Shingaku lecture halls in various places that served as lecture halls for teaching and training halls. He prepared teaching materials and textbooks suitable for his missionary subjects, such as the "Shiin" stamped with secular words and pictures, the "Shinjitsugokyo", "Male Precepts" and "Female Precepts" for children, the "Onna Myogakun" for women, and "Komoriuta" for babysitters, and made an effort to educate them. <Works> "Zouhou Toan Zenshu" <References> Ishikawa Ken "Study on the History of Sekimon Shingaku"

(Ishikawa Shotaro and Amano Haruko)

Source: Asahi Japanese Historical Biography: Asahi Shimbun Publications Inc. About Asahi Japanese Historical Biography

Japanese:

没年：天明6.2.9(1786.3.8)
生年：享保3.5.13(1718.6.12)
江戸中期の石門心学者。名は信,字は応元,通称は近江屋嘉左衛門,堵庵は号。京都の商家に生まれ,家職を勤めながら18歳で石田梅岩について心学を修め,20歳で開悟した。44歳で家督を長子に譲ってのちは心学の布教と統制に専念し,心学普及の推進者となった。梅岩を継承して人間の本質を「性」に求める教化理念を中核としたが,梅岩教学にみられた社会批判の側面を捨象し,心に「思案なし」の境地を築く自己批判を中心とした精神修養によって心学を再構成した。布教に際しては心学者の養成と教化活動に厳格な法を設けたり,道話を行う講席と修行道場を兼ねた心学講舎を各地に設営した。世俗的な文言や絵を刷りこんだ「施印」,子供向けに『新実語教』『男子前訓』『女子前訓』,女性向けに『女冥加訓』,子守娘には『子守唄』を編述するなど,布教の相手にふさわしい教材や教科書を用意して教化に努めた。<著作>『増補手島堵庵全集』<参考文献>石川謙『石門心学史の研究』

(石川松太郎・天野晴子)

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