jiro:

"(1) Chutsz maintained that it is necessary to make an extensive
investigation of the world and its laws before determining what is
the moral law. Wang held that man's knowledge of moral law precedes
all study and that a man's knowledge of himself is the very highest
kind of learning. Chutsz's method may be said to be inductive;
Wang's, deductive.

"(2) The cosmogony of Chutsz was dualistic. All nature owed its
existence to the Ri and Ki, the determining principle and the vital
force of primordial aura that produces and modifies motion. Wang held
that these two were inseparable. His teaching was therefore monistic.

"(3) Chutsz taught that the primary principle, Ri, and the mind of
man were quite separate, and that the latter was attached to the Ki.
Wang held that the mind of man and the principle of the universe were
one and the same, and argued that no study of external nature was
required in order to find out nature's laws. To discover these, man
had only to look within his own heart. He that understands his own
heart understands nature, says Wang.

"(4) Chutsz's system makes experience necessary in order to
understand the laws of the universe, but Wang's idealism dispenses
with it altogether as a teacher.

"(5) Chutsz taught that knowledge must come first and right conduct
after. Wang contended that knowledge and conduct cannot be separated.
One is part of the other. Chutsz may be said to exalt learned
theories and principles, and Wang to extol practice.

"The moral results of the systems briefly stated were as follows:
Chutsz 'a teaching produced many learned men in this country, but not
infrequently these men were inferior, being narrow-minded,
prejudiced, and behind the age. Wang's doctrines, on the other hand,
while they cannot escape the charge of shallowness on all occasions,
serve the moral purpose for which they were propagated better than
those of the rival school. Though in the ranks of the Japanese
followers of Chutsz there were numbers of insignificant, bigoted
traditionalists, the same cannot be said of those who adopted Wang's
views. They were as a class fine specimens of humanity, abreast, if
not ahead, of the age in which they lived. No system of teaching has
produced anything approaching such a number of remarkable men. If a
tree is to be judged by its fruit, Wang's philosophy in Japan must be
pronounced one of the greatest benefits that she received from the
neighbouring continent, t