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	Motoori Norinaga - Wikipedia, the free encyclopedia
		Motoori Norinaga (Japanese: 本居宣長; 21 June 1730–5 November 1801) was a Japanese philologist and scholar during the Edo period.
		Norinaga was born in Matsuzaka of the province of Ise (now Matsuzaka City in Mie prefecture).
		Norinaga resurrected the position of the Tale of Genji, which he regarded as an expression of mono no aware, a particular Japanese sensibility of "sorrow at evanescence" that Norinaga claimed forms the essence of Japanese literature.
	en.wikipedia.org /wiki/Motoori_Norinaga (789 words)

	Motoori Norinaga Summary - Motoori Norinaga Information
		Born Ozu Yoshisada to a merchant-class family in Matsuzaka, Norinaga became interested in literature as a young man. Following the death of his brother-in-law in 1751, Norinaga's mother skillfully juggled the family finances in order to send her son to the capital, Kyoto, to continue his education.
		Norinaga returned to Matsuzaka in 1757 and began to practice internal medicine, but his main interest continued to center on "ancient learning" (kogaku), the literary and historical heritage of the early Japanese state.
		Norinaga's major work, the Kojikiden (Commentary on the Kojiki), was begun in 1763, soon after Norinaga's first and only meeting with Kamo no Mabuchi (1697–1769), a disciple of Kada Azumamaro (1668–1736) and a major figure in the Kokugaku movement.
	www.bookrags.com /other/religion/motoori-norinaga-eorl-09.html (850 words)

	iqexpand.com (Site not responding. Last check: 2007-08-11)
		As a young scholar, Motoori Norinaga (1730-1801) concentrated on linguistic studies; the particular branch of kokugaku that he made his own was the recovery of the Japanese language
		The philologist Motoori Norinaga (1730-1801) was the first Japanese thinker to undertake a serious consideration of the concept of " kami of disorder" II (Magatsubi no kami or) as an issue of Shinto...
		Motoori Norinaga / Festival and Sacred Transgression (by SONODA Minoru) Motoori Norinaga / Perspectives toward Understanding the Concept of Kami (by INOUE Nobutaka) Motoori Norinaga / Evolution of the...
	motoori_norinaga.iqexpand.com (354 words)

	Shinto
		Motoori was especially contemptuous of Buddhist teachings that humans can transcend death and therefore should not be sorrowful at death.
		Motoori insisted that life is sorrowful and that people must be true to their emotions by marking death with sorrow.
		Motoori was too much a man of his time to escape completely from the "foreign" influence that he criticized.
	brian.hoffert.faculty.noctrl.edu /REL275/Shinto.Revival.html (778 words)

	Motoori Norinaga (Site not responding. Last check: 2007-08-11)
		Son of a merchant of Matsusaka in Ise province, Norinaga studied medicine in Kyoto from 1752, also beginning poetic and literary studies.
		In 1764 he began his Kojiki den (Kojiki Commentary), a study of the early mythological history Kojiki, which was finally finished in 1798 and occupied 44 volumes.
		Though a peaceable scholar, Norinaga also spawned the nationalist ideology which inspired both the Meiji Restoration and Japan's 20th-century imperialism.
	www.ox.compsoc.net /users/simon/simons/historyweb/motoori-norinaga.html (176 words)

	Motoori Norinaga
		If one can sum up his attitude towards language it would be thus: Motoori believed that human beings should experience language directly, to understand the idea or thing in the word in an unmediated fashion.
		This, for Motoori, is the aesthetic which lies behind the poetry of the Manyoshu ; this certainly was the aesthetic that lay behind the haiku (17 syllable poems) revival of the Tokugawa period.
		The poetic and historical texts present the "whole of life," which has meaning because all of nature and life is animated by the "intentions" of the gods.
	www.wsu.edu:8080 /~dee/TOKJAPAN/NORINAGA.HTM (331 words)

	East Asia Program - CEAS - A-Z Item Listing (Site not responding. Last check: 2007-08-11)
		MOTOORI NORINAGA (1730-1801) believed that the intersection of time, language, meaning, and culture in the Kojiki had the power ro reveal the voice of archaic Japan.
		Book 1 of the commentary outlines the nativist ideology and philological principles underlying the whole endeavor, and is key to understanding Motoori's contribution to literary theory, political thought, and linguistic investigation.
		ANN WEHMEYER is Associate Professor of Japanese and Linguistics at the University of Florida.
	www.einaudi.cornell.edu /Eastasia/CEASbooks/item.asp?id=73 (233 words)

	Motoori Norinaga History Summary
		Considered one of Japan's greatest scholars, Motoori Norinaga was born in Ise Province near the Grand Shrine of Ise.
		A single meeting with him convinced Motoori that it was essential to study the earliest of the Japanese classics, the Kojiki (Record of Ancient Matters, c.
		Motoori's writings had significant impact on later generations of scholars in terms of methodology and nationalistic ideology.
	www.bookrags.com /history/worldhistory/motoori-norinaga-ema-04 (338 words)

	Japanese philosophy : Routledge Encyclopedia of Philosophy Online
		Furthermore, since the text was written in an orthography that had soon fallen into disuse, Motoori believed the written text was uncorrupted by later interpreters, making it superior to the adulterated cosmogonies of other cultures.
		This firm belief sustained Motoori’s lifelong devotion to the enormously complex task of decoding the text.
		The implication for Motoori was that the ancient Japanese language of the text is not only the language of the deities, but also the most pure intimation of the heart of things.
	www.rep.routledge.com /article/G100SECT7 (986 words)

	LookSmart's Furl - The avdwerf Kokugaku Archive
		The philologist Motoori Norinaga (1730-1801) was the first Japanese thinker to undertake a serious consideration of the concept of "kami of disorder"II (Magatsubi no kami or) as an issue of Shinto theology.
		In part, that impression is a result of the fact that, at least superficially, Atsutane issued a frontal negation to Norinaga's theology as it is generally understood, namely, the view of Magatsubi no kami as a kami of evil, and insisted instead on the Magatsubi no kami as a kami of good.
		Motoori Norinaga (1730-1801), a literary and linguistic scholar.
	www.furl.net /members/avdwerf/Kokugaku (410 words)

	Currents of Change
		According to him, the manner of conduct of the courtiers of the Heian period grew out of exposure to Chinese culture and was artificial and effeminate.
		On the other hand Motoori Norinaga (1730-1801), who regarded himself as Mabuchi’s disciple, focussed his attention on Japanese court literature.
		Motoori regarded the Kojiki as the basic scripture of Shinto and its writings were to be accepted as gospel.
	mccoy.lib.siu.edu /~fl102/Currents.html (1823 words)

	Kokugaku (Site not responding. Last check: 2007-08-11)
		Kokugaku began in the seventeenth century as a tradition of textual study focusing on specifically Japanese sources, in contrast to Kangaku (Chinese studies) or Yogaku (Western, mainly Dutch learning).
		Four scholars in particular (each with their many disciples) are identified as significant in the development of kokugaku: Kada no Azumamaro (1669-1736), Kamo no Mabuchi (1697-1769), Motoori, Norinaga (1730-1801) and Hirata, Atsutane (1776-1843).
		Over the course of the Tokugawa period the aim of kokugaku studies shifted from the scholarly and philological study of ancient Japanese texts to the quest for a unique native ethos and spiritual identity free of Buddhist and other foreign traits and identified more or less with Shinto.
	philtar.ucsm.ac.uk /encyclopedia/shinto/koku.html (446 words)

	Kokugaku -- Britannica Concise Encyclopedia - The online encyclopedia you can trust! (Site not responding. Last check: 2007-08-11)
		The “national learning” movement culminated in the Fukko (Restoration) school of Shinto under the leadership of such men as Kamo Mabuchi, Motoori Norinaga, and Hirata Atsutane.
		The Shinto revival, Kokugaku movement, and royalist sentiments of the Mito school all combined in the Meiji period (1868–1912) in the restoration of imperial rule and the establishment of Shinto as a state cult.
		His father, a textile merchant, died when Norinaga was 11 years old, but with his mother's encouragement he studied medicine in Kyoto and became a physician.
	www.britannica.com /ebc/article-9045919 (451 words)

	New Page 1
		Motoori believed that the Japan was superior to other nations because 1) Japan is blessed because the Jimmu is the descendant of the emperor Jimmu, therefore, she favors Japan.
		Motoori argues: “but the ways of foreign countries are no more the original Right Way because original truth has been corrupted with passage of the time, they can sacredly linked to the original Right way.”[28] 3) Japan is based on the Original Way while other nation is based on human created theory.
		In 1937 Motoori’s sense of Japanese superiority revived though Kokutaino honngi, (Cardinal Principle of the National Entity of Japan) which was intended to gain the support for the military goal of a state that constituted a world power.
	faculty.luther.edu /~kopfg/interesting/shizukaobara.html (3948 words)

	Mono no aware
		Shinto, however, had been greatly influenced by Buddhism to the point where it was not possible to extract Shinto from Buddhist ideas and practices.
		The most influential of the kokugakushu was Motoori Norinaga (1730-1801), a literary and linguistic scholar.
		This, for Motoori, is the aesthetic which lies behind the poetry of the Manyoshu.
	www.wsu.edu:8080 /~dee/GLOSSARY/MONO.HTM (309 words)

	Intersections Review: Susan L. Burns, Before the Nation: Kokugaku and the Imagining of Community in Early Modern Japan"
		By concentrating on lesser-known figures, Burns argues, she is able to distance herself 'from the modern narratives that identify kokugaku as a point of origin for Japanese nationness' (p.
		Much of what concerned both Norinaga and his critics was directly related to language—specifically, the nature of the language used in the ancient texts, and its significance, including the status of oral language of the ancient period.
		For Norinaga, the Kojiki represented a transparent record of oral transmissions concerning the actions of the deities in the Divine Age.
	wwwsshe.murdoch.edu.au /intersections/issue11/wilson_review.html (1399 words)

	Yulia Mikhailova
		Yu.Mikhailova, Motoori Norinaga: His Life and Work, Moscow: Nauka, 1988, pp.1-186, (in Russian).
		“Motoori Norinaga and the Japanese National Idea: Invention or Reality?” "Vostok-Oriens", 1995, no. 4, pp.
		Taoist and Confucian Elements in Motoori Norinaga's Thought.
	www.intl.hiroshima-cu.ac.jp /~yulia/publications.htm (1196 words)

	Wikipedia: Kojiki
		The book was presented by O no Yasumaro based on the works of Hieda no Are in 712 under the order of the Imperial Court.
		In the Edo era, Motoori Norinaga studied Kojiki with publishing Kojiki-den.
		The best English translation of Kojiki is by Donald L. Philippi from Columbia University Press, October 1982.
	www.factbook.org /wikipedia/en/k/ko/kojiki.html (87 words)

	My research (Site not responding. Last check: 2007-08-11)
		The goal of my research is to construct a narrative of the changing social and intellectual world of Japanese thinkers and thereby to tell the story of the social, political, and cultural processes that led to the emergence and affirmation of these new scholars.
		Their diaries, notes, and letters, as well as numerous accounts of contemporaries and disciples, make it possible to trace the establishment and fortunes of their private academies, the forms and rituals of education in their schools, and the ideas they exchanged with other men of learning in circulating their manuscripts and engaging in intellectual disputes.
		The main economic and social factors that helped these new scholars to establish themselves as educators and public lecturers were urbanization, economic growth, the organization of an efficient network of roads and highways linking major urban centers, together with a massive increase in literacy among the lower strata of society.
	www.columbia.edu /~fm2015/My_research.htm (2748 words)

	The Kami
		Kami is the honourific term for the spiritual beings who are focii of worship in Shinto - beings seen to possess extraordinary power of influence over various areas of human existence - beings of sublime ability or virtue, and therefore considered worthy of revererence.
		According to the 18th Century scholar, Motoori Norinaga: "Whatever seemed strikingly impressive, possessed the quality of excellence and virtue, and inspired a feeling of awe was called kami".
		It is often said that there are 'eight million' kami - this is not intended to be a literal count, but simply another way of stating "a vast number".
	www.geocities.com /fascin8or/jsp_kami.htm (253 words)

	Webliography - Sakura (Cherry Blossoms) (Site not responding. Last check: 2007-08-11)
		Poets in Hiean Era (794-1185) recited cherry blossoms as a symbol of delicateness of the nature, and also of the human.
		Motoori Norinaga (1730-1801), a scholar in Edo Era (1550-1850), stated "mono no aware" (sensitiveness of beauty) is the central concept of Japanese literature and pointed out "sakura" as a key object to understand Japanese philosophy.
		Cherry blossoms are also referred as an embodiment of self-sacrifice.
	www2.hawaii.edu /~nmiyairi/694/webliography/frame/f1.html (367 words)

	Æ - Volume 2 : G. MARCHIANÒ, What to Learn from Eastern Aesthetics
		Norinaga Motoori, a contemporary of A.G. Baumgarten, was the first scholar in Japan to place the mono no awarè within the framework of a speculative inquiry, and this is one of the main reasons for the general consensus among critics in considering him the founder of modern aesthetics in Japan.
		Through Norinaga's work one can trace a theorem of aesthetic cognition whose lineaments would appear to be enantiomorphic compared with those of Baumgarten: poetry against philosophy; feeling against reason; the centrality of nature against the centrality of the human sphere.
		It is not easy, at this point, to draw to a conclusion, for now would be the moment to embark on a minute comparative exploration of Asian and Western aesthetic perspectives.
	www.uqtr.uquebec.ca /AE/vol_2/marchiano.html (2905 words)

	Shinto Concepts - Elementary Guide to Japanese Shinto Concepts
		The noted Japanese scholar Motoori Norinaga defined kami as anything that was "superlatively awe-inspiring," either noble or base, good or evil, rough or gentle, strong or weak, lofty or submerged -- there is no definitive standard of good and evil, there is no moral code.
		The scholar Motoori Norinaga says that "norito" are sacred incantations by which humans can address the gods, while others say norito are commands issued by the gods to humans.
		The norito are typically chanted in an archaic form of Japanese or Chinese, and not many shrine visitors have a clue to the meaning -- i.e., the laity don't understand the incantations.
	www.onmarkproductions.com /html/shinto-concepts.shtml (4083 words)

	EVALUATION OF THE TALE OF GENJI (Site not responding. Last check: 2007-08-11)
		As a counter to these distortions, Motoori Norinaga, an eighteenth century critic, said the love poetry of The Tale of Genji was superior to didactic verse and its reflections on beauty superior to essays on good and evil.2
		Motoori Norinaga (1730-1801) was the most outstanding proponent of the old ideals.
		Not only did he help to reestablish Shinto as a spiritual force and the position of the Emperor as the true head of the Japanese government, but he claimed the Classics from the Heian era reflected a sensitivity (mono no aware)) that was uniquely Japanese.
	members.cox.net /ramero/taleofgenjistyleevaluation.htm (4245 words)

	T's mélange (Site not responding. Last check: 2007-08-11)
		When we are doing such things as talk[ing] to other people we act more and more so as to show a surface which is arranged to impress rather than bringing out what is really there.
		If one can forget for a moment the implied sexism of linking the feminine with the unstablean entirely natural association for an eighteenth-century Japanese manit's clear that Norinaga is equally critical of the superficial cleverness of the "masculine heart".
		I've always wanted to write about Motoori Norinaga's concept of the beauty in the sadness of transcience.
	asphaire.blogspot.com (3223 words)

	motoori norinaga - OneLook Dictionary Search (Site not responding. Last check: 2007-08-11)
		We found 2 dictionaries with English definitions that include the word motoori norinaga:
		Tip: Click on the first link on a line below to go directly to a page where "motoori norinaga" is defined.
		Motoori Norinaga : Basic Terms of Shinto [home, info]
	www.onelook.com /?w=motoori+norinaga (80 words)

	Session 100: (Site not responding. Last check: 2007-08-11)
		The institutional emphasis on the emotive character of the nation’s literature is in fact not unique to Japan but has been widely observed in modern nation state formation.
		The persistent—or so it seems—emphasis on lyricism from Tsurayuki’s 10th-century defense of Japanese poetry as growing out of the "seeds of the heart" to Motoori Norinaga’s noted theory of mono no aware in the late 18th century, however, has made this representation (construction) of the national literary tradition appear to be convincing and natural.
		By contrast, Motoori Norinaga (1730–1801) positively interpreted the femininity associated with Heian literature, which he valorized as a form of mono no aware, of pathos and true feeling, as opposed to masculinity, which he associated with China and with superficial rationality and intellect.
	www.aasianst.org /absts/1998abst/japan/j100.htm (677 words)

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