戰後的德川儒學研究可說是以現代主義者丸山真男的《日本政治思想史研究》為起點。 因之，本文企圖以對該書諸論點之批判與修正為中心，來評述戰後德川儒學的研究概況。首先，筆者略述了丸山在該書中的德川儒學論之大意與問題點。在第三節則檢討了批判與修正其德川前期儒學解釋之諸研究，以及有關德川儒學與東亞儒學問之關係的各種研究。在第四節則檢討了批判與修正丸山其徂徠學解釋以及從批判丸山的徂徠學中心史觀出發所作的諸研究。在第五節中則檢討了後現代主義者等從正面批判丸山其現代主義式的方法論，而展開的德川儒學、思想論之諸研究。在結論中，筆者則在總結了以上的討論後展望了今後的德川儒學研究的可能方向和其與台灣間的關聯。

In this paper, I provide a survey and review of the postwar Japanese research on Tokugawa Confucianism.I do this in terms of its criticism and revision of Maruyama Masao's modernist interpretation of Tokugawa Confucianism presented in the "Studies in the Intellectual History of Tokugawa Japan". In the first two sections of this paper, I provide an overview of Maruyama's seminal work on Tokugawa Confucianism. In the Section 3, I review the research which contributed to refutation of Maruyama's understanding of the early Tokugawa Confucianism. Following that, I review works which place Tokugawa Confucianism in the broader context of East Asian Confucianism from the Confucian tradition and comparative culture or society's point of view. In the Section 4, I discuss the studies which contributed to revise Maruyama's understanding of the Ancient Learning school (Ogyu Sorai's thought), and the scholars who studied areas and figures in Tokugawa Confucianism overlooked by Maruyama's work. In the Section 5, I survey the works that criticized Maruyama's methodology from People's thought (minshu shiso) and the postmodernism point of view. Finally, I evaluate the postmodern theorists' contribution in the recent years. In the conclusion, I argue for the importance of studying Tokugawa Confucianism in the broader context of East Asian Confucian tradition and stress the relevance of studying Tokugawa Confucianism in Taiwan.