when does neo-confucianism really become a scholarly focus in japan
Edo Neo-Confucianism Neo-Confucianism was brought to Japan during the late Kamakura period. It was spread as basic education for monks in training and others among gosan (Zen temples highly ranked by the government), while its theory was completed by annotations brought by the monk Yishan Yining, who visited Japan in 1299 from the Yuan Dynasty,[1][4] in the form of the Cheng-Zhu school of Neo-Confucianism. Moreover, Neo-Confucianist thought derived from the works of Cheng Yi, Cheng Hao, and Zhu Xi, and the then-orthodox ideology of China and Korea.[5] The rise of Neo-Confucianism in Japan was aided by state support from the Tokugawa government, who encouraged the establishment of national secular ideology as a method of strengthening political rule over the country.[1] The philosophy had arrived earlier in the 14th century, but knowledge of it was limited to Zen monasteries, who saw Confucianism as intellectually interesting, but secondary to Zen,[5] and some schools like the Ashikaga Gakko.
Theosophy From the late 19th century onwards, the term theosophy has generally been used to refer to the religio-philosophic doctrines of the Theosophical Society, founded in New York City in 1875 by Helena Blavatsky, William Quan Judge, and Henry Steel Olcott. Blavatsky's major work, The Secret Doctrine (1888), was one of the foundational works of modern theosophy.[3] As of 2015[update], members of organizations descended from, or related to, the Theosophical Society were active in more than 52 countries around the world.[a] Modern theosophy has also given rise to, or influenced, the development of other mystical, philosophical, and religious movements.[4]