摘要
藤泽东畡尊孔非孟,他对孔子的推崇主要分“孔子不二其君”“孔子欲使四海一其君”“孔子欲使万古不二其君”三个层级依次展开,并以孔子之志为“人伦之至”;东畡对孟子的批判集中在“孟子不尊王”一点上,他以孟子为“乱伦之魁”,声称孟子劝王为后世篡弑者提供了理论依据。东畡认为日本的国家政治特性与孔子追求的“万古不二其君”相符,并用孔子之志的至尚来证明日本的国家政治特性的“至美”。东畡之所以尊孔非孟,不仅是想抬高日本贬低中国、树立“日本优越型”地位观,同时还想证明日本儒学优于中国儒学,以此扭转两国儒学界的师从秩序。
Fujisawa Tougai respected Confucius and criticized Mencius.His praise for Confucius was mainly divided into three levels:“Confucius respects the king”,“Confucius wants the world to respect the king”and“Confucius wants the world to respect the king forever”,and took Confucius’ambition as“the highest of human relations”;Tougai’s criticism of Mencius focused on“Mencius did not respect the king”.He regarded Mencius as the“leader of incest”and claimed that Mencius advised the king to provide a theoretical basis for usurping and killing later generations.Tougai believed that Japan’s“long-term consistency of the emperor”national political identify is consistent with Confucius’s pursuit of“respect the king forever”,and uses the supreme ambition of Confucius to prove the“supreme beauty”of the national political identify of Japan.The reason why Tougai respected Confucius and criticized Mencius is not only to elevate Japan,belittle China and establish the concept of“Japanese superiority”,but also to prove that Japanese Confucianism was superior to Chinese Confucianism and reverse the order of obedience in the Confucian circles of the two countries.
出处
《日本学研究》
2024年第1期234-245,371,共13页
基金
上海市浦江人才计划项目“《孟子》日译匡谬补缮研究”(19PJC080)
上海市“世界文学多样性与文明互鉴”创新团队的阶段性成果
关键词
藤泽东畡
孔子
孟子
日本儒学
Fujisawa Tougai
Confucius
Mencius
Japanese Confucianism
