The Japan Times (Jan. 21,2018 page19)の記事中にRousseauの言葉が引用される。何故ここで突然Rousseau が出て来たのかと訝った。
A Japanese variant of that mood is traceable back to the sixth century. と論理展開のための中間項として置いているようだ。

Troubled times such as ours evoke many longings, not least the one known as primitivism. Why couldn't
things have remained in their pristine state? It's a mood as old as progress. "Take away our baneful progress...." wrote the Swiss Jean-Jacques Rousseau in 1762, "and all is well."
(The Japan Times: Jan.21,2018 page 19)

page 268-269
(Studies in the intellectual history of Tokugawa Japan: Masao Maruyama, Mikiso Hane)
As a rule, whenever naturalism is raised to the level of an Idea, as it was by Shoeki, Lao Tzu, and Rousseau, it's political conclusions include a denial of the restrictions of the society of the thinker in question. But one naturalism, that of National Learning, failed to follow this path. This was so because National Learning evaded its logical conclusions, not primarily as a concession to the times, but because its naturalism had at its core the poetic spirit, the spirit of 'waka' (uta no kokoro), which sought to adhere consistently to the fundamental characteristic of human sentiment: as Norinaga put it in Tama-hoko no momouta, "To be moved emotionally is man's inborn nature." That is, the moment the natural standpoint becomes an ism, rising above the existing reality, it is bound to confront inner sentiments as a new imperative, reimposing rigid ideas on fluid sentiments, and thus stifling the pure expression of these sentiments. Norinaga recognized this fact more clearly than anyone else. Like Mabuchi's, he generally accepted Taoist naturalism. "The thinking of Lao Tzu and Chuang Tzu resembles the Way of God's in many respects. This is so because they abhor cleverness and respect nature. Things natural are similar regardless of time and place. However, he immediately qualified this by stating that "motivated by their dislike of cleverness, they attempt to establish the way of nature by deliberately opposing what is artificial. Their nature is therefore not truly natural. If it is best to allow things to follow their natural course, then in a cleverly artificial age, the cleverly artificial should be allowed to prevail. Ironically, in such an age, to abhor and dislike what is clever itself becomes a labored argument." Therefore in order to maintain the primacy of inner naturalness over human invention, while avoiding any ideal absolutization of nature itself, there was no alternative but to posit a superhuman, absolute personality behind the inner nature as its foundation. This Norinaga introduced the theory of "nature as the invention of the Gods."