@article{oai:rekihaku.repo.nii.ac.jp:00001268,
 author = {松丸, 明弘 and Matsumaru, Akihiro},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Feb},
 note = {application/pdf, 大原幽学は、近世後期の東総地域において、「性学」と呼ばれる精神修養的実践と先祖株組合などの経済技術的実践の両面の実践で農村の改良運動を進めた人物である。幽学の性学仕法と呼ばれるこれらの実践は優れて効果ある実践として、農民間で評価され、多くの門人を獲得したが、幕府の嫌疑のかかる所となり、さらに牛渡村一件から始まる足かけ六年もの長期の裁判に及び、最後は、安政五（一八五八）年に自殺を遂げた。本稿は、この幽学について易や人相、あるいは和歌などで生活の糧を得ていた漂泊期から、幽学の説く性学が東総地域、特に長部村を中心に興隆し、最後には「改心楼」なる教導所を建設するに至るまでの時期の、特に幽学とその門人集団を明らかにし、彼らの作りだした組織について考察したものである。幽学の説く性学が、天保後期から僅か数年で六〇〇人以上の門人を獲得するまでに至ったのは、ただ単に幽学個人の活動だけで成しえたものと考えるには無理がある。また従来の幽学関係の著作物に見られるような幽学の顕彰過程の中で、実践のすべてを幽学に帰するという方法論にも問題がある。やはり重責を担った長部村の遠藤良左衛門や諸徳寺村の菅谷又左衛門に代表される高弟たちの存在と彼らが中心となって作りだした「前夜」に代表される組織に目を向けていく必要がある。本稿では、東総一帯で幽学が活動をおこなう過程で、支配機構の枠組みを越えてつながり、活発に活動を展開する組織が、農民自らの手で生み出されたが、それはどのような組織であったかについて、その具体像を明らかにした。この組織が、幽学の活動を支え、教導所である「改心楼」を建設することになる。そして「改心楼」の設立から牛渡村一件に密接に関わっている点で、幽学の性学活動を考える上で重要である。また、成田市域の門人集団や信州の上田・小諸の門人集団、さらに幽学の江戸訴訟に登場する高松家との関連についても明らかにした。, OHARA Yugaku was an advocate for the movement for agrarian reform through the practice of moral education and through economic and technical practices such as the Senzo-kabu Kumiai, and was active in the Toso region during the latter part of the Early Modern Period. These practices referred to as Yugaku's “Sei-gaku” were practices that generated excellent results and were rated highly among peasants, thus earning him a great many disciples. However, this success attracted the suspicion of the Bakufu authority, and, beginning with the Ushiwata Village Incident, the court case against Yugaku lasted six long years, culminating in his suicide in 1858. This paper throws new light on Yugaku and his groups of disciples beginning from the time when Yugaku was an itinerant earning his daily food by telling fortunes and through reciting waka poems, through to the rise of Yugaku's Sei-gaku in the Toso region, particularly in Nagabe village, and the construction of Kaishinro, his educational center, and also investigates the organizations created by Yugaku and his disciples. It is not conceivable that Yugaku's Sei-gaku managed to obtain more than 600 disciples over the course of a few years in the early 1840s as a result of the individual activities of Yugaku alone. Further, there is also a problem in methodology employed in works written on Yugaku where in the process of honoring the man all of the practices are attributed to Yugaku. It is important that we turn our attention to organizations, of which the Zen'ya is a representative example, which were created mainly owing to the existence of high-ranking disciples such as ENDO Ryozaemon of Nagabe village and SUGAYA Matazaemon of Shotokuji village who were largely responsible for these organizations. It was the peasants themselves who formed the organizations that pursued vigorous activities and were linked by means outside the framework of an authoritarian mechanism during the time that Yugaku was engaged in activities across the Toso region. This paper also sheds light on the specific nature of these organizations. These organizations supported Yugaku's activities and resulted in the construction of Kaishinro, his educational center. In the respect that they are closely related to events that occurred from the construction of Kaishinro up to the Ushiwata Village Incident, they are significant when considering Yugaku's Sei-gaku activities. I also expose the relationships of these organizations with the Narita district disciple group, the Ueda and Komoro disciple groups in Shinshu (in present-day Nagano prefecture) and also with the Takamatsu family, which appears at the prosecution of Yugaku in Edo.},
 pages = {39--60},
 title = {大原幽学と性学門人集団 : 前夜組織の成立と展開（大原幽学と性学教団）},
 volume = {115},
 year = {2004},
 yomi = {マツマル, アキヒロ}
}