@article{oai:rekihaku.repo.nii.ac.jp:00001386,
 author = {樋口, 雄彦 and Higuchi, Takehiko},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Mar},
 note = {application/pdf, 大原幽学は、全国を流浪した後、下総国香取郡長部村（千葉県干潟町）に居を定め、産業組合組織による耕地整理・農業技術改良・農作業の計画化・消費物資の共同購入といった方法で、天保期の荒廃した農村を建て直そうとした人物である。利己心を制し勤勉につとめ禁欲的に生活すべしというその主張は、道徳と経済とを統一した実践哲学であり、多くの農民が門人となり教えを奉じた。幽学の思想は、性理学（性学）と呼ばれたが、村を越え広範に広まったその教えは、やがて幕府の嫌疑を受けることとなり、安政五年（一八五八）、幽学は自害する。
明治維新をはさみ、性理学は二代目・三代目の教主に引き継がれていった。門人には、大多数を占める下総農民に混ざって、江戸の幕臣、東京・静岡の旧幕臣が加わった。幽学を恩人と慕い、幕府による弾圧の際も支援を惜しまなかった御家人高松家の存在が端緒といえるが、幽学没後同家が性理学から離れていったのに対し、別の幕臣たちの間で性理学が受容されることになった。特に明治十年代、東京在住の旧幕臣男女の間で急速に普及する。彼らの生活ぶりは、丁髷を切らず、肉食はせず、馬車・鉄道には乗らずといった、文明開化の世相に反するものであり、周囲からは隔絶した一種異様なコロニーを形成したようである。
反文明・反西洋の態度を取った明治の旧幕臣性理学徒であるが、そのグループの中には、幕末維新期に横浜語学所・沼津兵学校・静岡学問所といった先端的な洋学機関で学び教えた経歴を持つ人物がいた。洋学から性理学へという転向は、彼のいかなる経歴の中に位置づけられるのか。本稿では、主としてその伊藤隼という人物に関する史料を紹介することを通じて、明治の旧幕臣が残した思想遍歴の跡をたどってみたい。, After he had traveled around Japan, Ohara Yugaku settled in Nagabe village, Katori-gun in Shimousa Province (present-day Hikata-machi, Chiba Prefecture), where he sought to rebuild rural villages devastated during the Tempo period (1830-1844). Yugaku aimed to do this through an industrial union organization that would establish arable land, improve agricultural techniques, systemize agricultural work and facilitate the group purchase of consumer goods. He advocated an abstemious lifestyle in which individuals subjugated self-interest and worked hard, which constituted practical ethics that combined ethics and economy. Many peasants became followers and embraced his teachings. Yugaku's philosophy was called “Seirigaku,” or “Seigaku,” and these teachings which spread far beyond the confines of the village eventually aroused the suspicions of the Bakufu, culminating in Yugaku taking his own life in 1858.
Yugaku's Seirigaku was carried on by a second and third generation of leaders both before and after the Meiji Restoration. The followers, the majority of whom were Shimo-Usa peasants, were joined by Bakufu vassals from Edo and former Bakufu vassals from Tokyo and Shizuoka. Although the impetus for this may be ascribed to the existence of the Takamatsu family, which revered Yugaku as a benefactor and did not stint in providing assistance even at the time of the crackdown by the Bakufu, the Takamatsu family distanced themselves from Seirigaku following Yugaku's death. In contrast, Seirigaku began to be accepted among other Bakufu vassals. Seirigaku spread particularly rapidly among former male and female vassals living in Tokyo for about a decade starling around 1877. Their way of living eschewed civilized society, in that they did not cut off their topknots, did not eat meat and did not ride in horse-drawn carts or on the railway. They formed a type of unusual colony that was isolated from the world around them.
This group of Seirigaku followers living in the Meiji period, made up from former vassals who adopted an anti-civilization and anti-Western stance, also included those who had studied and taught at the Yokohama Language School, Numazu Military Academy and Shizuoka School, which were leading institutions of Western learning during the Meiji Restoration at the end of the Edo period. This raises the question of whether their conversion from Western learning to Seirigaku can be attributed to something that occurred during their past experiences. By introducing the materials left behind by Ito Haya, one of these figures, this paper traces the ideological odyssey of these former vassals in the Meiji period., 一部非公開情報あり},
 pages = {119--156},
 title = {大原幽学没後門人と明治の旧幕臣},
 volume = {125},
 year = {2006},
 yomi = {ヒグチ, タケヒコ}
}