本文關(guān)鍵詞：日本儒學(xué)之古學(xué)對(duì)朱子學(xué)的批判與重建　出處：《南京大學(xué)》2010年博士論文　論文類(lèi)型：學(xué)位論文

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【摘要】：日本儒學(xué)的思想特質(zhì)在日本近世之德川時(shí)代(1600一1868)才開(kāi)始表現(xiàn)出明顯的形態(tài),此后,儒學(xué)成為這個(gè)時(shí)代思想的主流。尤其在幕府保護(hù)之下的朱子學(xué)更擁有特殊的地位。隨著歷史的演變,德川中期發(fā)生了儒學(xué)內(nèi)部革新的傾向,即古學(xué)、陽(yáng)明學(xué)與朱子學(xué)的對(duì)立,這也是古學(xué)思想的勃興。一般而言,日本德川時(shí)代的古學(xué)派計(jì)有素行學(xué)、仁齋學(xué)、徂徠學(xué)三派,他們均有的共通點(diǎn)是反對(duì)程朱理學(xué)、排斥佛學(xué)亦不取陽(yáng)明學(xué),欲直求返回原始儒學(xué)思想,致力于先王、孔子之道,故又稱(chēng)為復(fù)古學(xué)派。那么日本古學(xué)與朱子學(xué)的關(guān)系到底是怎樣的呢?筆者通過(guò)對(duì)已有研究成果的整理和分析并作出此課題目前為止還沒(méi)有理想的研究成果的結(jié)論。當(dāng)時(shí)日本儒學(xué)之古學(xué)是對(duì)朱子學(xué)是批判與否定的立場(chǎng)。朱子學(xué)作為完整的思想體系,日本古學(xué)對(duì)它的批判與否定是并非簡(jiǎn)單,這個(gè)歷史發(fā)展過(guò)程需要更全面、更系統(tǒng)、更科學(xué)的研究及推理。本文以此課題作為研究對(duì)象,努力研究日本儒學(xué)之古學(xué)到底是如何批判、否定朱子學(xué),并提出自己獨(dú)特思想體系的淵源關(guān)系。具體分以下幾個(gè)章節(jié)進(jìn)行研究。 首章為緒論,即解答提出此課題之目的及實(shí)際意義的問(wèn)題。課題把中日學(xué)者的研究成果進(jìn)行系統(tǒng)地整理并將之作為研究的基礎(chǔ)和依據(jù)。緒論中最重要一點(diǎn)就是新方法的使用,以及本課題在此領(lǐng)域?qū)⒆鞒鲈鯓拥呢暙I(xiàn),這些問(wèn)題作為首章中的重要問(wèn)題予以解答。第二章是論文主體不可缺少的,是與論文主體部分有直接關(guān)聯(lián)的重要部分,分為三部分來(lái)系統(tǒng)研究口本儒學(xué)之古學(xué)批判與重建朱子學(xué)思想的社會(huì)背景問(wèn)題。第三章是主體論文的開(kāi)始階段,朱子學(xué)是圍繞“理”、“氣”等核心概念來(lái)展開(kāi)的,理為本、性即理、理即道。因?yàn)槔淼拇嬖?萬(wàn)事萬(wàn)物和天才可以內(nèi)在的聯(lián)通,合二為一。古學(xué)派恰恰批判和否定的就是這種本體論思想體系。要批判朱子學(xué)本體論思想,就要從對(duì)他的“理”、“氣”思想入手。這是本章的研究目的。第四章認(rèn)為,朱了學(xué)以“理”作為根本的思想范疇,把形而上意義上的“理”當(dāng)做為人性最終的本原,而把氣當(dāng)作為可變的,人性兼具善惡的根源,甚至主張氣質(zhì)之性應(yīng)當(dāng)回歸到以理為本的本然之性,即貫通形而上和形而下之性的連續(xù)思維體系。說(shuō)明朱子學(xué)本體論思想具有內(nèi)在關(guān)聯(lián)性。那么既然已經(jīng)批判和否定了朱子學(xué)之本體論思想,接下來(lái)要面對(duì)的就是朱子學(xué)之人性論思想。古學(xué)到底是如何對(duì)待這一思想體系的,成為本章的研究目的。 經(jīng)過(guò)以上的研究,可以推論日本儒學(xué)之古學(xué)派思想家是怎樣批判、否定朱子學(xué)本體論和人性論思想的,同時(shí)提出自己獨(dú)特的思想體系。根據(jù)研究可以推知,在此基礎(chǔ)上重建的思想體系中,最核心的內(nèi)容圍繞“道”這一概念范疇進(jìn)行展現(xiàn)。所以在第五章,筆者嘗試解答古學(xué)之道的思想特色與朱子學(xué)異同關(guān)系的問(wèn)題。惟有研究此章,學(xué)界才可以體會(huì)到日本儒學(xué)之古學(xué)的特征,即日本意義上的儒學(xué)思想體系到底具有何種精神。朱子學(xué)刺激日本儒學(xué)的產(chǎn)生,而日本古學(xué)刺激日本國(guó)學(xué)的產(chǎn)生。只有對(duì)這種連續(xù)發(fā)展及相互刺激關(guān)系進(jìn)行研究,才能探研日本現(xiàn)代化之路的根源性之因。第六章,日本儒學(xué)之古學(xué)的基本信念是回到孔子之古經(jīng)。古學(xué)是怎么闡釋作為孔子思想特質(zhì)之一的仁義思想的,此章選擇仁齋和徂徠兩位古學(xué)思想大師的“仁”、“義”思想,并與朱子學(xué)的比較。日本作為儒文化圈內(nèi)的國(guó)家,對(duì)孔子的這一學(xué)說(shuō),有著獨(dú)特的闡釋,這值得中國(guó)學(xué)者的學(xué)習(xí)和研究。最后一章是結(jié)論部分,論文以不同文化背景下的儒學(xué)為題目,對(duì)整篇論文做出結(jié)論,即日本儒學(xué)之古學(xué)到底是怎樣對(duì)待朱子學(xué)的,這一批判過(guò)程的歷史淵源與重建自己獨(dú)特思想體系的思想特色,以及兩者的關(guān)系。此章內(nèi)容到目前為止還沒(méi)有學(xué)者進(jìn)行研究,筆者相信起具有極為重要的理論價(jià)值和意義。 通過(guò)收集、整理、分析一手和二手資料,并以此作為基礎(chǔ),進(jìn)行較系統(tǒng)、全面、深入和科學(xué)的研究,筆者最后作出結(jié)論——日本儒學(xué)之古學(xué)對(duì)朱子學(xué)思想批判、否定與重建的特征是怎樣的。
[Abstract]:Japanese Confucianism thought character in Tokchon modern Japanese Era (1600 to 1868) began to show obvious form, since then, Confucianism became the mainstream of the times thought. Especially in the shogunate under the protection of Zhu Zixue has a special status. With the evolution of history, the tendency of Confucianism internal innovation of Tokchon's medium-term, namely ancient learn, Yangming opposition and Zhu Zixue, which is the ancient theory of prosperity. In general, the Japanese ancient school age in Tokchon include motoyuki, Ren Zhai, Sorai school three, they have in common is against the science of Cheng Zhu, the rejection of Buddhism not to take Yangming, want to ask return to the original Confucianism, committed to the king, Confucius Road, it is also known as the retro school. Then the relationship of ancient Japanese and Zhu Zixue is what kind of? The collation and analysis of existing research results and this topic is currently made by Research on check there is no ideal conclusion. At the time of ancient Japanese Confucianism is in Zhu Zixue's position. Zhu Zixue criticism and negation as a complete system of thought, the Japanese Ancient Study on its criticism and negation is not simple, the history of the development process need to be more comprehensive, more systematic, more scientific research and reasoning. This topic as the research object, to study the ancient Japanese Confucianism learn how negative criticism, Zhu Zixue, and put forward the relationship between their own unique ideological system. The following sections were studied.
The first chapter is the introduction, the purpose of this paper and put forward solutions to practical problem. The research results on the topic of scholars systematically and as the foundation and basis for research. The use of the most important point is that the new method, and the research subject in this field will make a contribution to what. To answer these questions as an important issue in the first chapter. The second chapter is the main body of the thesis is an important part of the indispensable, are directly related to the main part of the thesis, divided into three parts to study the social background of the ancient study of Confucianism in the criticism and reconstruction of Zhu Zixue's thought. The third chapter is the beginning of the main thesis, Zhu Zixue is the "reason", "the core concept of gas" to start, for this, that is, the principle of the road. Because the existence of everything and inherent genius can be made one. The school is Unicom. It is the criticism and negation of the ontology thought system. To criticize Zhu Zixue's ontological thought, going from his "reason", "Qi" theory. This is the purpose of this chapter. The fourth chapter believed that Zhu learned the "truth" as the fundamental category of thought, the metaphysical sense. The "truth" as the ultimate origin of humanity, and the gas as a variable, both good and evil of human nature, even advocated the temperament of Daniel should return to the nature, namely through continuous thinking system of metaphysics and physics. The Zhu Zixue theory of ontology has the intrinsic association so. Since it has been criticized and denied the Zhu Zixue's theory of ontology, theory of human nature is Zhu Zixue in front of you. What is the ancient study how to treat this ideological system, become the research objective of this chapter.
Through the above research can infer ancient Japanese Confucianism philosopher how criticism, Zhu Zixue denied the ontology and the theory of human nature, and put forward its own unique ideological system. According to the research we can conclude that the reconstruction on the basis of ideology, the core content of the show around the "road" this concept. So in the fifth chapter, the author tries to answer the relation between Zhu Zixue thought characteristics and ancient study way of the problem. But the research in this chapter, scholars can appreciate the characteristics of Japanese Confucianism of ancient science, namely the Japanese sense of Confucianism spirit. What is the system in the end Zhu Zixue stimulation of Japanese Confucianism, and ancient Japan stimulate production. Only Japan Ancient Chinese Literature Search and their relationship to stimulate research on this continuous development, in order to study Japanese modernization because of the source. The sixth chapter on the Confucianism The basic belief of the ancient study is to return to Confucius. What is interpretation of ancient classics as one of the characteristics of Confucius's thought and thought of ancient science, this chapter chooses Ren Zhai and culaishan two ancient Confucianism master "benevolence", "righteousness" thought, and with Zhu Zixue. As the cultural circle of Confucianism in Japan the state of the doctrine of Confucius, a unique explanation, it is worth Chinese scholars to study and research. The last chapter is the conclusion part, based on the different cultural background of Confucianism as the subject, make a conclusion of the whole thesis, namely the ancient Japanese Confucianism learn in the end is how to treat Zhu Zixue's history the origin of this critical process and reconstruction of ideological characteristics of their own unique ideological system, and the relationship between them. The content of this chapter so far there is no research, I believe that the play has extremely important theoretical value and significance.
Through collecting, sorting, analyzing first-hand and second-hand materials, and taking it as a basis, we conduct a systematic, comprehensive, in-depth and scientific research. Finally, I draw a conclusion: what is the characteristics of Japanese Confucianism's criticism, negation and reconstruction of Zhu Zixue thought?

【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類(lèi)號(hào)】：B313;B244.7

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 王家驊;日本儒學(xué)的特色與日本文化[J];日本問(wèn)題;1988年02期

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本文編號(hào)：1404825