supreme contempt for Buddhism. The Kangakusha's ideal of life was essentially different. To the Buddhist the spiritual life is all-important. For its sake men should wean themselves from the things of this world, sever all family ties, and retire to hermitages or monasteries, there to spend pure and holy lives in pious meditation and religious observances. The Chinese philosophy, on the contrary, is eminently practical. It may be summed up in one word—duty. The various relations of human life being ordained by Heaven, it is man's business not to evade the obligations thus imposed on him, as the Buddhists would have him do, but to fulfil them faithfully at all costs.
Japan owes a profound debt of gratitude to the Kangakusha of this time. For their day and country they were emphatically the salt of the earth, and their writings must have helped materially to counteract the pernicious influence of a very different class of literature which now began to deluge the country, the pornographic writings of Jishō and his school.
Kiusō's style is unequal to his matter. He is frequently obscure, and is somewhat too fond of learned allusions to Chinese history and literature. In both respects he contrasts with his predecessor Yekken, and even with Hakuseki, though the latter could be erudite enough upon occasion. But his learning was probably not misplaced considering the audience whom he was addressing, while his obscurity seems due to the fact that he moved in an intellectual sphere so far above his contemporaries that he found the Japanese language of his time an inadequate vehicle to convey his thoughts.
The following extract from the Shundai Zatsuwa will give some idea of Kiusō's philosophic vein:—
