摘要
江户时代朱子学与反朱子学的正式对抗,始于伊藤仁斋。在这一时期日本出现了两股思潮:对朱子学纯粹化的真正追求与反朱子学的思潮兴起,即朱子学与反朱子学同时并行。其中反朱子学有一共同的思想特征,即否定朱子学的理气论而以气为核心,又以"性"为"气质之性"。仁斋与素行皆以朱子学为基础,同时又对朱子学展开批判。仁斋及益轩受到明代吴廷翰及郝敬等"气思想家"的影响,然而仁斋将天道与人道加以分离,主张人道的独立性,故而与"气思想家"在思想结构上存在着差异。仁斋与荻生徂徕都否定以理、气、心等观念为共同前提的天道人道一以贯之的主张。在江户时代前,日本人难以对日常价值观进行思想性的表达,而古学派思想家在以朱子为敌之同时,利用朱子学的问题意识以及思想表现的手段,最终实现了思想表达的理论化。
Contentions between Zhuzi-xue and Anti-Zhuzi-xue during the Edo Period starts from Ito Jinsai. Two intellectual trends rise in this period： the purification of Zhuzi-xue and its opposite, and they go hand in hand. A common feature of the latter group is the denial of Li-Qi theory and taking Qi as the most fundamental and ＂Xing＂ as ＂Qi-Xing＂. Jinsai and Yamaga share some similarities, for both of them take Zhuzi＇s teaching as their basis while criticize him. Jinsai and Ansai have long been considered to be influenced by Ming Dynasty Qi thinkers like Wu Tinghan and Hao Jing, but Jinsai separates ＂Tiandao＂ from ＂Rendao＂ with the focus on the independent position of ＂Rendao＂, which is quite different from Qi thinkers in terms of the ideological structure. Besides, Jinsai and Ogyu Sorai deny the consistence of ＂Tiandao＂ and ＂Rendao＂ which take Li, Qi and Xin as their presupposition. The meaning of Jinsai and Sorai＇s ＂Gu-xue＂ lies in the localizing of foreign thoughts, for before the Edo Period, Japanese couldn＇t express their daily value in an intellectual way. The Gu-xue School, being the enemy of Zhu Xi＇ teaching, succeeds in theorizing their own thoughts through the problems set and expression mode of Zhu Xi. It can thus be said that, it is the very existence of Zhuzi-xue and their corresponding opposite, that Edo Confucianism can successfully express themselves.
出处
《杭州师范大学学报（社会科学版）》
CSSCI
北大核心
2016年第3期35-41,共7页
Journal of Hangzhou Normal University(Humanities and Social Sciences)
基金
国家哲学社会科学研究基金重点项目“日韩朱子学的承传与创新研究”(13AZD024)的研究成果
关键词
儒学
日本
朱子学
反朱子学
伊藤仁斋
本土化
Confucianism
Japan
Zhuzi-xue
Anti-Zhuzi-xue
Ito Jinsai
localization
