Professor Yamabe Susumu gives a presentation at the Faculty of Literature

Following the cooperation program from September 2008 on Japanese Chinese Literature Education, during the past 3 days from September 8-10, 2009 at the Faculty of Literature, Professor Yamabe Susumu (Nishogakusha University, Tokyo, Japan) presented on the issues ofChinese Literature Instruction; History of Chinese Literature Education and the Reception of Confucianism in Japan.

Attending the presentation were lecturers, graduate students, and students of the Department of Han Nom (Faculty of Literature), the Department of Japanese Studies (Faculty of Oriental Studies), researchers from the Center for Chinese Studies (University of Social Sciences and Humanities), the Institute of Han Nom Studies, and the Institute of Literature (Vietnam Academy of Social Sciences).

In the first session (morning of September 8, 2009), Professor Yamabe Susumu briefly presented somecontent of last year's presentation onChinese Literature and the History of the Introduction of Chinese Characters in Japan, as a subject content for new Han Nom graduate students. In the remaining two sessions, Prof. Yamabe Susumu spent time presenting an overview of issues such as:History of Chinese Education and the reception of Confucianism in Japan. The lectures were lively and had many new issues, so they attracted listeners. Confucianism was transmitted from Baekje to Japan, at the latest from the 5th to the 6th century. With the help ofHybridity渡来人 (to rai jin) came from the Korean peninsula, Confucianism and many Chinese books and documents were known to the Japanese aristocracy. Since then, Confucianism as well as Chinese education have been respected and developed in Japan. The reception of Chinese culture in Japan, focusing on Confucianism, went through many changes with the following main stages:

1.During the Nara period (7th-12th century), education was concentrated in the hands of the Kuge (the Emperor and members of the Imperial family). The Daigakuryo (educational institutions) and the Hakaseke (doctors of the aristocracy) played an important role in Chinese education in Japan. The characteristic of Confucianism during this period was Han Confucianism. The Confucian classics used were all Han Confucian commentaries. However, from the second half of the 10th century, due to the monopolization of education by the Hakaseke, the Daigakuryo gradually declined, replaced by the development of private schools.

2.During the Kamakura period (late 12th century to the second half of the 16th century), the mainstream of Chinese literature and learning shifted from Kuge to Jike (Sister School) with the imprint of Zen monks and temples, thereby forming the Five Mountains Zen literature in Kamakura and Kyoto. Monks and merchants under the protection of the Shogunate spread Song culture from China to Japan, so Japanese Confucianism during this period shifted from Han Confucianism to Song Confucianism (Zhouzi School).

3.During the Edo period (17th century to the first half of the 19th century), the decline of the Muromachi Shogunate led to a tendency to move away from the Five Mountains to the local areas, but Zhuzi studies still held a unique position in Zen monasteries. The Confucian scholars who promoted and promoted Zhuzi studies were those who followed Zhuzi studies. However, there were also many Confucian scholars who opposed Zhuzi's doctrine, promoted "status" and promoted Han Confucianism. By the time of Kanzheng (1790), due to the ban on heterodox studies, Zhuzi studies had in fact become the official education system (official education) during the Edo Shogunate. During the lectures, especially in the last lecture, there were many questions, exchanges, and discussions between the teacher and the audience. The issues raised by the audience were all right at the heart of the subject: the impact of Yangming studies on Japanese society? The unique characteristics of Zhuzi studies in Japan? After the ban on heterodox learning was implemented to promote Chuzi studies during the Kan-chi era (1790), did the phenomenon of "anti-Chuzi studies" still exist in Japan? The circulation and influence of the book systemOverallof Ming Dynasty Confucianism (China) to Japan? Comparing the reading of Chinese texts in Japan with the translation of Nom Confucian classics in Vietnam? Part of the success of the classes was thanks to the enthusiastic support of the translators, including researcher - translator Dr. Nguyen Thi Oanh (Institute of Han Nom Studies) and a number of young lecturers from the Faculty of Oriental Studies (University of Social Sciences and Humanities).

Prof. Yamabe Susumu fromCenter for 21st Century Sinologyof Nishogakusha University (Tokyo, Japan). He came to Vietnam at the invitation of Associate Professor Dr. Pham Van Khoi (Department of Han Nom) and with the enthusiastic support of the Faculty of Literature - University of Social Sciences and Humanities. During the working sessions between Professor Yamabe Susumu and the staff of the Department of Han Nom, both sides agreed to make joint efforts to maintain long-term cooperation, making teaching and academic exchange between the two sides an annual activity in the training program of the Department of Han Nom.