幕末時期，伴隨著異國船頻繁東來，當時知識人對西夷入侵持有高度的危機意識，從而致使攘夷論的勃興。如後期水戶學儒者會澤正志齋即指出，西夷欲通過「教法」來達至愚民，故其攘夷論主要著眼在對西夷「教法」提出批判。本文將探討會澤正志齋攘夷論的形成，尤其聚焦在他是如何摶合儒家倫理與神道思想，以此來抵抗西夷「教法」。正志齋意識到西方國家將宗教與國力緊密結合的態勢，故其以宗教來繪測國家性格，通過西夷「教法」的吸收，在提出「息距」、「破邪」同時，亦以之為參照對象，仿擬西教的「至上神」概念，締造「天祖」概念來與「天主」對抗，藉此收攬已然漸次離散的民心。此外，更是訴諸「尚武」以達至攘夷，藉以重振幕府之「武威」。

During the Japanese Bakumatsu era, with the frequent arrival of foreign ships, the arrogance of the jōi theory caused the intellectuals hold a high degree of generated high crisis consciousness of the invasion of Westerners (“The rude barbarians of the west 西夷”). That an understanding of Westerners ought to start from religion, as pointed out by Aizawa Seishisai 會澤正志齋, a scholar from the Later Mito School 後期水戶學, because Westerners used “religious teachings 教法” to achieve the goal of misguiding the populace. As a result, Aizawa’s exclusionism based its construction on the criticism of Westerners’ “religious teachings”; in addition to proclaiming Japan the superior “Shinshu 神州” (“Land of Gods”), he used “the principles of morality 人倫之道” to discriminate against those who were different from the Japanese. This paper examined the formation of jōi thought in the Later Mito School toward the end of the Edo Period, especially focusing on how Aizawa combined Confucian ethics and Shintoism to fight against Westerns’ “religious teachings.” Aizawa was aware of the situation in which Western countries’ national power was closely bound with religion; therefore, he used religion to depict national characteristics. Through the assimilation of Westerners’ “religious teachings,” he put forward “Sokkyo 息距” and “Haja 破邪”, and at the same time used them as reference to imitate the idea of the “supreme god 至上神” in Western religion, creating the “Tensō 天祖” to fight against the “God 天主” and to win the hearts of the people, as they had gradually been turning aloof. In addition, Aizawa also resorted to “Martiary 尚武” to achieve expel rude barbarians of the west, in order to reinvigorate the majesty of Shogunate.