徂徕学派对孟子的批判——山鹿素行的地位

发布时间：2019-05-12 11:35

【摘要】：信夫清三郎认为中国在亚洲创建了特殊的国际秩序,以内"华"外"夷"的朝贡制度或宗藩体系构筑了"中国的世界秩序";17世纪后半叶的山鹿素行开始脱离中国中心主义转向日本中心主义,"华夷"观念获得日本中心主义的理论重构,然后18世纪兴起的是"国学"与"兰学"。友枝龙太郎认为17世纪的徂徕学派之所以不尊孟子主要是由于孟子的汤武放伐论破坏了君臣关系的伦常秩序,这反映了日本尊君的政治结构及生活传统;在斥孟这一点上徂徕学派与司马光、李觏等近似,而先于徂徕的伊藤仁斋则比较接近於朱子。伊藤仁斋及其子孙的古义堂家学是日本罕有的学问世家,贝w茂树根据仁斋所读书、所藏书的历史情况,考证认为仁斋年轻时未读到《朱子语类》而只读了节选性质的语录且所读程子书甚於朱子书,故程子兄弟於仁斋的学风影响要大於朱子。18世纪的太宰春台认为贝原损轩由信奉程朱到晚年质疑程朱,这是损轩的巨大进步与转折,但损轩只怀疑程朱学不合圣学但未知程朱学正是通过孟子之变异而发展过来;春台敬佩损轩的学识但他认为他自己排程朱、复孔学的努力是损轩所不可及的。
[Abstract]:Xinfu Qing Siro believes that China has established a special international order in Asia, and constructed the "world order of China" with the tributary system or Suzerain-vassal system of "Yi" outside "China". In the second half of the 17th century, the mountain deer in the second half of the 17th century began to shift from Chinese centralism to Japanese centralism. The concept of "Huayi" was reconstructed by the theory of Japanese centralism, and then "Chinese Studies" and "Lanxue" rose in the 18th century. Youzhi Longtaro believes that the reason why the culai school in the 17th century did not respect Mencius is mainly due to the fact that Mencius' theory of Tang Wufang destroyed the ethical order of the relationship between monarchs and ministers, which reflected the political structure and life tradition of respecting the monarch in Japan. In terms of reprimanding Meng, the Culai School is similar to Si Maguang and Li Gou, while Ito Renzhai, who precedes culao, is closer to Zhu Zi. The ancient Yitang family of Ito Renzhai and his descendants is a rare family of learning in Japan. Bei Maoshu is based on the historical situation of the books read and collected by Renzhai. The textual research shows that Ren Zhai did not read Zhu Zi dialect category when he was young, but only read excerpt quotations and read Cheng Zi books more than Zhu Zi books. Therefore, the influence of Cheng Zi's brother Yu Renzhai's style of study is greater than that of Zhu Zi. Taizhai Chuntai in the 18th century thought that Bei Yuan Yuxuan believed that from believing in Cheng Zhu to questioning Cheng Zhu in his later years, this was a great progress and turning point of losing Xuan. However, Yu Xuan only suspected that Cheng Zhu was not holy, but it was through the variation of Mencius that Cheng Zhu was unknown. Chuntai admires Yu Xuan's knowledge, but he thinks his own schedule Zhu, Fu Kong's efforts is beyond Xuan's reach.
【作者单位】：广岛大学;徐州师范大学政法学院;成都某研究所(系保密性机构);
【分类号】：B313

【相似文献】