Ito Jinsai's School had been succeeded by his descendants until Meiji period. And so far it was seemed that his eldest son Togai was a faithful successor to Jinsai's doctrines. But recently it has been definitely shown by the progress of the bibliographical study on Jinsai's writings, which analyzes the differences between the final version of Jinsai's manuscripts and the publications of Jinsai's writings edited by Togai, that Togai was not always a mere expounder of Jinsai's doctrines. On the basis of the results of this recent study the purpose of this paper was to analyze the differences between the thought of Ito Jinsai and that of Ito Togai about "Learning", and to search the significance of the differences in the history of Tokugawa educational thought. Approximately speaking, Jinsai's thought of "Learning" was basically composed of his three doctrines. The first is that Jinsai thought "Learning" involves both "Substance" (which consists of humaneness, Tightness, propriety, and wisdom) and "Cultivation" (which requires that we are loyal, trustworthy, serious, and empathetic toward others). The Second is Jinsai found the reality of "Learning" in "Cultivation" rather than in "Substance". The third is Jinsai considered "Loyalty and Trustworthiness" as the base of "Cultivation". However above Jinsai's theoretical composition was largely revised by Togai. Firstly for Togai "Cultivation" did not belong to "Learning". Secondary Togai found the reality of "Learning" in "Substance". Thirdly Togai regarded the position of "Loyalty and Trustworthiness" occupied in "Cultivation" as relative. After all Togai's thought of "Learning" was composed on the basis of man's outer social norm rather than man's inner nature or ability. It was in a marked contrast to Jinsai's thought that considered "Loyalty and Trustworthiness" (which are inherent in man's nature) as the foundation of "Learning". If we assumed that the main stream in the first period of Tokugawa intellectual history had proceeded from Chu Hsi philosophy (that emphasized "Principle" inherent in all things, therefore in man) to Ogyu Sorai's one (that emphasized "Rites and Music" created by the ancient Sages and were external for man), it could be said that the development of the thought from Jinsai to Togai supported the stream of the thought from Chu Hsi to Sorai as a result.

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