『翁問答』（1640 年）通過問答形式闡述以孝為主的思想，是中江藤樹 （1608-1648 年）的代表作。『鑑草』（1643-1644 年）是藤樹著述的女子教育讀 本。本論文旨在從思想史的視角出發，對『翁問答』和『鑑草』所體現的孝思 想的一貫性進行探究，揭示藤樹的女子教育思想之本質。 藤樹從少年時代起相繼經歷至親的死亡，這加深了他對孝的感受，他尊重 『孝經』並以此作為思索的依據，是孝的實踐者。在『翁問答』中，藤樹指出 孝是太虛神明、天地萬物的根本原理，亦稱「明德」，與「良知」相通。而在『孝 經啟蒙』（1641 年）中，他進一步將孝與超越的「皇上帝」相結合，對孝加以 更加深入的信仰。 藤樹認為夫婦的孝道內容不盡相同，婦人的孝德，即婦德應該包括如下內 容：秉持順・正二德孝敬丈夫和公婆、秉持貞烈之德堅守節操、慈愛並教育子 女、善待幫傭、與親朋和睦相處等。 『翁問答』之後的『鑑草』對上述婦人的孝德加以繼承，其內容分八項德 目，即「孝逆報」、「守節背夫報」、「不嫉妬毒報」、「教子報」、「慈殘報」、「仁 虐報」、「淑睦報」以及「廉貪報」，是為人熟悉的宣揚因果報應的故事之集合。 藤樹將該書之根本「明德佛性」歸結於他的孝思想，換言之，藤樹的女子教育 是他對孝的理解和實踐之體現。

Okinamondo (1640) is Nakae Tōju's (1608-1648) masterpiece preaching his thoughts centered on Ko in the form of question and answer. Kagamigusa (1643-1644), also written by Tōju, is a story book about women's education. The purpose of this study is to indicate Nakae Tōju's thoughts on women's education with a focus on the consistency of Ko between Okinamondo and Kagamigusa. The study showed that Tōju’s experience of deaths of his several close family members as a teen improved his perception and receptivity to Kokyo (Classic of Filial Piety). As a result, Tōju claimed that Ko (Filial Piety), alias Meitoku or Ryochi, is the fundament of the whole creation and the gods of heaven and earth in Okinamondo. Then he upgraded Ko to the transcendental absolute for all of creation in Kokyokeimō (1641). Considering the differences between husband and wife, Ko for women has been defined as devotion to the husband's parents, preserving chastity all her life, teaching the children with love, kindness towards domestic servants, and coexisting harmoniously with the husband's family. Furthermore, it should be noted that Kagamigusa has kept and developed the view of Tōju's thoughts on Ko which is emphasized in Okinamondo and Kokyokeimō. In Kagamigusa, 8 virtues which are denominated differently in 6 volumes, reflect various aspects around Ko for women; however, these aspects are the essence of the coined word “Meitoku Busshō” and in agreement with Tōju's thoughts on Ko.