关于“东亚阳明学”的若干思考——以“两种阳明学”问题为核心

发布时间：2018-03-29 14:27

本文选题：东亚阳明学　切入点：两种阳明学　出处：《复旦学报(社会科学版)》2017年02期

【摘要】：“东亚阳明学”不是一个思想“实体”,无法重构所谓“东亚阳明学”的思想体系或历史图像,东亚阳明学研究所关注的是阳明学在东亚地域的传播、展开以及转化等思想现象。沟口雄三为从根本上破除中日阳明学存在“同质性”的误解,提出了“两种阳明学”的观点,认为中国阳明学与日本阳明学之间存在巨大差异,这是因为日本阳明学有自身的思想资源,然而近代以来,人们总是以幕末阳明学来解释阳明学,忽略了两种阳明学是根本不同的思想学说这一历史事实。沟口通过对近代日本阳明学的批判与解构,提出了从根本上说“原本就没有两种阳明学”的重要判断,首先批评将两者混同的做法。小岛毅则指出近代日本阳明学发生了“白色阳明学”与“红色阳明学”这两种类型的严重分化,前者主要由国家主义者所提倡,后者则主要指继承了幕末阳明学者的“革命”精神而主张社会变革的阳明学。归结而言,这两种阳明学都是以维护日本的特殊“国体”为思想宗旨的。荻生茂博则指出,与“中日阳明学”存在左右两翼之差异相比,日本历史上的“近代阳明学”与“前近代阳明学”这两种阳明学之间所存在的差异才是根本性的,而近代日本阳明学在本质上仍属于帝国意识形态下的政治言说,是必须加以解构的对象,至于阳明学是明治维新的“原动力”之说,则是后人的一种历史想象,不足为据。总之,当我们将视野扩展至“东亚”,竟发现“阳明学”在不同的历史文化背景中发生了种种转化,甚至化身为帝国意识形态的政治主张,值得我们在思考“东亚儒学”问题时加以认真省察。
[Abstract]:"East Asian Yangming study" is not a thought "entity" and cannot reconstruct the thought system or historical image of the so-called "East Asian Yangming study". The East Asian Yangming Studies Institute is concerned about the spread of Yangming study in East Asia. In order to fundamentally break the misunderstanding of the existence of homogeneity between Chinese and Japanese Yangming, the author puts forward the viewpoint of "two kinds of Yangming", and thinks that there is a great difference between Chinese Yangming and Japanese Yangming. This is because Japanese Yangming has its own ideological resources, but since modern times, people have always interpreted Yangming by the end of the curtain. The historical fact that two kinds of Yangming studies are fundamentally different is ignored. By criticizing and deconstructing modern Japanese Yangming studies, the author puts forward the important judgment that "there were no two kinds of Yangming studies at all." First of all, he criticized the practice of mixing the two. Kojima pointed out that there was a serious division between "white Yangming" and "red Yangming" in modern Japan, the former being mainly advocated by nationalists. The latter mainly refers to Yangming, which inherited the "revolutionary" spirit of the Yangming scholars at the end of the curtain and advocated social change. In a nutshell, these two kinds of Yangming studies have the ideological purpose of safeguarding Japan's special "national system." Ogiomogube points out that. Compared with the "Sino-Japanese Yangming study", the difference between the "modern Yangming study" and the "pre-modern Yangming study" in Japanese history is fundamental. In modern Japan, Yangming is still essentially a political statement under the ideology of the Empire, and it is the object that must be deconstructed. As for the theory that Yangming is the "motive force" of the Meiji Restoration, it is a historical imagination of later generations. In short, when we expand our horizons to "East Asia," we find that "Yangming" has undergone various transformations in different historical and cultural backgrounds, and even materialized into the political claims of imperial ideology. When we think about East Asian Confucianism, we should pay close attention to it.
【作者单位】：复旦大学哲学学院;

【相似文献】