82 (Shintoism, Confucianism, Buddhism, philosophy, history, and liter-ature). In order to supplement this, the various fields of Western learning would be used with the objective of “Japanese sovereignty, the independence of Japanese people, and independence of Japan studies.” That is to say, Enryō hoped it would allow Japanese people to live with autonomy. At that time Europeanization, i.e. the import-ing and imitation of Western things, was all-pervasive, but Enryō felt that Japan had its own unique positives and that those should be lev-eraged. As mentioned above all members of the second generation of Meiji youth were conscious of this problem. In order to achieve this goal the basis of the Philosophy Acad-emy’s education would be a combination of an outward “Japan-cen-trism” and an undercurrent of “universalism.” The Japan-centrism would form the spiritual foundation of Japan’s independence and the universalism would allow for the pursuit of universal truths. The uni-fication of these two approaches represents Enryō’s unique princi-ples. The school would cultivate a combination of intellectual strength and human character in educators, religious specialists, and philosophers. Through this the school could practice and apply scholarship to participate in the “improvement of Japan’s spirit as a whole” and advance the modernization of Japanese society. While putting together his vision for a newly structured Philoso-phy Academy he decided on building a new schoolhouse immediately after his return to Japan. Construction began on August first. He was thirty-one at the time. The new facility was to be located on leased land at Hōraichō 28, Komagome, Hongō ward (now Mukō-gaoka,
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