KCI등재
SCOPUS
An Intellectual History of Confucianism in Eighteenth Century East Asia -The Case of the Sorai School and Chong Yak-yong = An Intellectual History of Confucianism in Eighteenth Century East Asia -The Case of the Sorai School and Chong Yak-yong
저자
발행기관
학술지명
권호사항
발행연도
2008
작성언어
-주제어
등재정보
KCI등재,SCOPUS
자료형태
학술저널
수록면
53-76(24쪽)
DOI식별코드
제공처
소장기관
自井上哲次郎以來, 一直慣用他將日本儒學思想的開展分爲朱子學派、陽明學派、古學派的分類方法。而且在近代的多種故事當中, 丸山眞男的關于統攝日本古學派(尤其是徂徕學)思想的硏究, 則占据了古典的地位。在丸山之后, 以脫離丸山思想史的構架作爲目標, 幷不是構思宏大的故事, 而是積累一個個精致的、實證性的硏究, 其進展可謂顯著。這些成果極爲珍貴。但是勾勒出極豊富的故事的思想史構思, 則變得非常難。
現在, 在各項硏究成果的基礎之上, 從包括日本在內的東亞儒學思想的視角出發, 重新構思德川時期日本儒學思想史的階段正在來臨。從東亞儒學思想史的角度出發, 將本國的思想史相對化, 成爲現今的當務之急。這不僅僅是日本的課題, 中國和韓國也理應如此。今后超越國界重新檢討東亞思想史中的儒敎, 以及相互的接觸, 這些過程是必需的。其成果正開始顯現。
在超越國境的東亞舞台上, 哪些問題會作爲思想課題而被考慮呢? 本文從這一視角出發, 對徂徕學和丁茶山思想的相似点加以探討。茶山就像在自己的著作《論語古今注》里引用荻生徂徕的《論語征》或者太宰春台的《論語古訓外傳》之說一樣, 在不少方面意識到了日本古學派。對宋學流派“心學”論的批評、對“禮”的重視、對“天”的理解等方面, 茶山的思想與徂徕學具有不少的共同点。但是茶山幷沒有像徂徕那樣徹頭徹尾地批評朱熹。盡管在心性、心法論的批評上與徂徕、春台持相同的觀点, 但是幷沒有像他們那樣從根本上提出問題, 也沒有伶牙俐齒地對朱子學展開批評。但是, 正是由于這一緣故, 他的思考也涉及了徂徕、春台根本沒有提問過的、在此前面的問題。如果一定要圖式化的話, 徂徕學派則批評了宋學的“以心制心”思想, 而主張“以禮制心”;但是茶山則在“以天制心”方面加深了思考。從日本儒學思想史的脈絡來看, 松宮觀山、廣濑淡窓試圖修改或者克服徂徕學, 從而分別開展了思想。但是茶山, 其思維的射程則涉及到了他自己所說的方面。
At the beginning of the twentieth century Inoue Tetsujirō first described the development of Confucian thought in Japan in terms of the development of three schools: the Zhu Xi School, the Wang Yang-ming School and the Ancient Learning School. These categories have been widely used in the description of Japanese Confucianism ever since. In his intellectual historical narrative of Japan’s path to modernity Maruyama Masao also analyzed the Confucianism of Japan’s Ancient Learning School (in particular that of Ogyū Sorai) as the central point of change in the history of Japanese thought. Maruyama’s work in this area became an accepted classic. Since Maruyama, various scholars have sought to step outside the paradigms established by him through breaking down the meta-narrative of modernity he offered and rather looking at the development of Japanese thought (and Confucianism) in detail, concentrating their research on a range of particular instances and sources. The success of this kind of detailed research over the past half-century has been an important development. On the other hand, it is also true that through this kind of research intellectual history has lost some of its richness by losing the ability to tell an overarching story of the role of ideas in the development of history.
Now is therefore the time when, building on the achievements of this kind of detailed research, and furthermore taking the development of Confucian thought not only in Japan but throughout East Asia as our point of reference, we should within this broader context look at the history of the Confucian thought of Tokugawa Japan in a much more expansive way. Looking at the history of Confucianism across East Asia offers us the capacity to relativize the intellectual history of our own country. That opportunity to relativize our own national intellectual histories exists not only for Japan, but for China and Korea also. We should develop an approach for reexamining Confucianism in an East Asian context which allows us to overcome the national history paradigms of the past.
This article looks to overcome national history narratives by looking at intellectual history in the East Asian context through an examination of parallels in the Confucian analyses of Sorai Learning and Chong Yak-yong. In his Lunyu commentary, Lunyu gujin zhu, Chong quoted from the Lunyu (Confucius Analects) commentaries of Ogyū Sorai (Rongo chō) and his disciple Dazai Shundai (Rongo kokun gaiden). This demonstrates that at the very least Tasan was aware of the existence of the Sorai School. Chong’s Confucianism was similar to Sorai in the sense that they were both critical of the xinfa theory of Song Learning, they both emphasized the importance of ‘rites’, and they both seemed interested in understanding the importance of ‘heaven’. Chong differed from Sorai, however, in that he never completely rejected Zhu Xi. For that reason, even though his criticism of xinxing and xinfa showed parallels with that of Sorai and Shundai, his development of these issues was never as radical, nor was his criticism of Zhu Xi Learning ever as developed. For that very reason, however, he was able to deal with questions that were never addressed by either Sorai or Shundai. Thinking schematically, while the Sorai school simply criticized Song Learning’s ‘control the heart by means of the heart’ doctrine by emphasizing their own doctrine of ‘control the heart by means of the rites’, Chong went further and provided a potentially deeper analysis through his doctrine of ‘control the heart by the means of Heaven’. Speaking from the context of the history of Japanese Confucian thought, the corrections to and reformations of Sorai thought carried out by the likes of Matsumiya Kanzan or Hirose Tansō, important later intellectual developments, were within the range of the kind of approach already taken by Chong.
[Article in Chinese]
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