Editing Edo period (section)

=== Philosophy and religion ===
[[File:Le Musée Paul Dupuy - Horloge japonaise à double foliot (Wadokei) - Période Edo.jpg|thumb|upright|A [[Wadokei]], a Japanese-made clockwatch, 18th century]]
The flourishing of Neo-Confucianism was the major intellectual development of the Tokugawa period.<ref name=":0" /> Confucian studies had long been kept active in Japan by [[Buddhism|Buddhist]] clerics, but during the Tokugawa period, Confucianism emerged from Buddhist religious control. This system of thought increased attention to a secular view of man and society. The ethical [[humanism]], [[rationalism]], and historical perspective of neo-Confucian doctrine appealed to the official class. By the mid-17th century, neo-Confucianism was Japan's dominant legal philosophy and contributed directly to the development of the {{lang|ja-latn|[[kokugaku]]}} (national learning) school of thought.

[[File:文字書き人形.jpg|thumb|upright=.9|A [[Karakuri puppet|''Karakuri'' puppet]] ''Moji-kaki doll'' made by [[Tanaka Hisashige]]. Using mechanical power, a puppet dips a brush into ink and writes a character on paper. 19th century]]

Advanced studies and growing applications of neo-Confucianism contributed to the transition of the social and political order from feudal norms to class- and large-group-oriented practices. The rule of the people or Confucian man was gradually replaced by the [[rule of law]]. New laws were developed, and new administrative devices were instituted. A new theory of government and a new vision of society emerged as a means of justifying more comprehensive governance by the bakufu.

Each person had a distinct place in society and was expected to work to fulfill his or her mission in life. The people were to be ruled with benevolence by those whose assigned duty it was to rule. Government was all-powerful but responsible and humane. Although the class system was influenced by neo-Confucianism, it was not identical to it. Whereas soldiers and clergy were at the bottom of the hierarchy in the Chinese model, in Japan, some members of these classes constituted the ruling elite.

Members of the samurai class adhered to bushi traditions with a renewed interest in Japanese history and cultivation of the ways of Confucian scholar-administrators. A distinct culture known as ''[[chōnindō]]'' ("the way of the townspeople") emerged in cities such as Osaka, Kyoto, and Edo. It encouraged aspiration to bushido qualities—diligence, honesty, honor, loyalty, and frugality—while blending [[Shinto]], neo-Confucian, and Buddhist beliefs. Study of mathematics, astronomy, [[cartography]], engineering, and medicine were also encouraged. Emphasis was placed on quality of workmanship, especially in the arts.

[[File:First Japanese treatise on Western anatomy.jpg|thumb|''[[Kaitai Shinsho]]'', Japan's first treatise on Western [[anatomy]], published in 1774]]Buddhism and Shinto were both still important in Tokugawa Japan. Buddhism, together with neo-Confucianism, provided standards of social behavior. Although Buddhism was not as politically powerful as it had been in the past, Buddhism continued to be espoused by the upper classes. [[Proscription|Proscriptions]] against Christianity benefited Buddhism in 1640 when the bakufu ordered everyone to register at a temple. The rigid separation of Tokugawa society into han, villages, wards, and households helped reaffirm local Shinto attachments. Shinto provided spiritual support to the political order and was an important tie between the individual and the community. Shinto also helped preserve a sense of national identity.

Shinto eventually assumed an intellectual form as shaped by neo-Confucian rationalism and materialism. The kokugaku movement emerged from the interactions of these two belief systems. Kokugaku contributed to the emperor-centered nationalism of modern Japan and the revival of Shinto as a national creed in the 18th and 19th centuries. The [[Kojiki]], [[Nihon Shoki]], and [[Man'yōshū]] were all studied anew in the search for the Japanese spirit. Some purists in the kokugaku movement, such as [[Motoori Norinaga]], even criticized the Confucian and Buddhist influences — in effect, foreign influences — for contaminating Japan's ancient ways. According to them, Japan was the land of the [[kami]] and, as such, had a special destiny.<ref>{{Harvnb|Lewis|2003|pp=45–47}}</ref>

During the period, Japan studied Western sciences and techniques (called ''[[rangaku]]'', "Dutch studies") through the information and books received through the Dutch traders in Dejima. The main areas that were studied included geography, medicine, natural sciences, astronomy, art, languages, physical sciences such as the study of electrical phenomena, and mechanical sciences as exemplified by the development of Japanese clockwatches, or [[wadokei]], inspired by Western techniques. Among those who studied mechanical science at that time, [[Tanaka Hisashige]], the founder of [[Toshiba]], is worthy of special mention. Because of the technical originality and sophistication of his [[Myriad year clock]] and [[Karakuri puppet|''karakuri'' puppet]], they are difficult to restore even today, and are considered to be a highly mechanical heritage prior to Japan's modernization.<ref>[https://web.archive.org/web/20210704150604/https://museum.seiko.co.jp/en/knowledge/inventors_04/ Hisashige Tanaka (1799-1881).] The Seiko Museum Ginza.</ref><ref>[https://web.archive.org/web/20210704164744/https://www.global.toshiba/content/dam/toshiba/migration/corp/techReviewAssets/tech/review/2005/07/60_07pdf/a0501.pdf Mechanism of "Man-nen dokei," a Historic Perpetual Chronometer] Yuji Kubota (2005)</ref><ref>[https://web.archive.org/web/20210704161614/https://www.jstage.jst.go.jp/article/ieiej/33/1/33_57/_pdf Karakuri Nagoya, Tradition to the modern robot.] Shobei Tamaya</ref>