Certain it is that during the revival of Pure Shintō in the eighteenth century, the scholars of the Shintō school, and those of its great rival, the Chinese, agreed in making loyalty[13] take the place of filial duty in the Confucian system. To serve the cause of the Emperor became the most essential duty to those with cultivated minds. The newer Chinese philosophy mightily influenced the historians, Rai Sanyo and those of the Mito school, whose works, now classic, really began the revolution of 1868. By forming and setting in motion the public opinion, which finally overthrew the Shōgun and feudalism, restored the Emperor to supreme power, and unified the nation, they helped, with modern ideas, to make the New Japan of our day. The Shintō and the Chinese teachings became amalgamated in a common cause, and thus the philosophy of Chu Hi, mingling with the nationalism and patriotism inculcated by Shintō, brought about a remarkable result. As a native scholar and philosopher observes, "It certainly is strange to see the Tokugawa rule much shaken, if not actually overthrown, by that doctrine which generations of able Shōguns and their ministers had earnestly encouraged and protected. It is perhaps still more remarkable to see the Mito clan, under many able and active chiefs, become the centre of the Kinno[14] movement, which was to result in the overthrow of the Tokugawa family, of which it was itself a branch." A Medley of Pantheism. The philosophy of modern Confucianism is wholly pantheistic. There is in it no such thing or being as God. The orthodox pantheism of Old Japan means that everything in general is god, but nothing in particular is God; that All is god, but not that God is all. It is a "pantheistic medley."[15] Chu Hi and his Japanese successors, especially Kyū-so, argue finely and discourse volubly about _Ki_[16] or spirit; but it is not Spirit, or spiritual in the sense of Him who taught even a woman at the well-curb at Sychar. It is in the air. It is in the earth, the trees, the flowers. It comes to consciousness in man. His _Ri_ is the Tao of Lao Tsze, the Way, Reason, Law. It is formless, invisible. "Ri is not separate from Ki, for then it were an empty abstract thing. It is joined to Ki, and may be called, by nature, one decreed, changeless Norm. It is the rule of Ki, the very centre, the reason why Ki is Ki." Ten or Heaven is not God or the abode of God, but an abstraction, a sort of Unknowable, or Primordial Necessity.