【摘要】：以直讀先秦儒學(xué)經(jīng)典、探求圣人之學(xué)之真諦、經(jīng)世致用的古學(xué)學(xué)派在德川時(shí)代初期產(chǎn)生,伊藤仁齋是該學(xué)派的首要?jiǎng)?chuàng)始人。仁齋倡導(dǎo)古學(xué)之目的,是學(xué)圣人之道。他通過(guò)直接學(xué)古代圣人經(jīng)典原著,也就是所謂的新創(chuàng)古學(xué),努力復(fù)原先秦孔孟思想,從而闡明了其支持封建共主體制,注重以仁為根本,強(qiáng)調(diào)可用于人倫日用的經(jīng)世致用之學(xué)。他大膽否定官方推崇的宋學(xué)而鼓吹古學(xué),揭示了圣人之學(xué)與圣人之教不需通過(guò)中間媒介,人人可為可行,個(gè)人在社會(huì)秩序中的自主獨(dú)立人格性,同時(shí)也成就了自己的一家新說(shuō)。仁齋的治學(xué)理論及帶來(lái)的新學(xué)風(fēng),對(duì)后來(lái)的另一古學(xué)創(chuàng)始人荻生徂徠,以及日后出現(xiàn)的竭力以去除"漢意"為目的的"國(guó)學(xué)",以及德川時(shí)代以至近代的所謂日用之學(xué)的"實(shí)學(xué)",都有不可忽視的影響和推動(dòng)作用。仁齋的圣人道學(xué),承孔子本意,是當(dāng)時(shí)東亞學(xué)人有共識(shí)的、以文明———圣人之學(xué)來(lái)辯華夷(civilized or uncivilized)的努力與結(jié)晶,全無(wú)近代西方舶來(lái)的據(jù)種族地域類(lèi)分的狹隘民族主義觀念。
[Abstract]:In order to read the Confucian classics of the pre-Qin Dynasty and search for the true meaning of the study of saints, the school of ancient studies which has been applied to the world came into being in the early period of Tokugawa. Ito Renzhai was the chief founder of this school. Renzhai advocated the purpose of ancient learning, is to learn the way of saints. Through the direct study of the original works of ancient saints, that is, the so-called Neo-creation and Ancient Learning, he tried to restore the thought of Confucius and Mencius in the Pre-Qin Dynasty, thus clarifying his support for the feudal communist system, focusing on the benevolence as the foundation, and emphasizing the practical and practical study that can be used for the daily use of human relations. He boldly negates the Song School, which is respected by the government, and advocates the ancient school, which reveals that the study of saints and the religion of saints do not need to be mediated, that everyone can be feasible, that the individual is independent and independent in the social order, and that he has also achieved a new theory of his own. Renzhai's theory of scholarship and the new style of study brought about to the later founder of another ancient school, Disheng Sorai, as well as the later emergence of the "Chinese Studies", which sought to eliminate the "Han Yi". And the practical study of the so-called daily use in Tokugawa era and even in modern times can not be ignored and promoted. Renzhai's Taoism of the saints, following the intention of Confucius, was the common understanding of the East Asian scholars at that time, and the effort and crystallization of the civilization-sage study to argue about the (civilized or uncivilized). There was no modern Western parochial nationalism based on racial and regional division.
【作者單位】： 美國(guó)圣約翰大學(xué);
【分類(lèi)號(hào)】：D09

【相似文獻(xiàn)】

相關(guān)期刊論文 前10條

1 馮百才;新興學(xué)科——森林考古學(xué)[J];四川黨的建設(shè)城市版;2003年09期

2 仝力;引導(dǎo)公眾邁入考古學(xué)殿堂——《考古的故事——世界100次考古大發(fā)現(xiàn)》簡(jiǎn)介[J];西亞非洲;2002年04期

3 方國(guó)根;讀朱謙之《日本的朱子學(xué)》和《日本的古學(xué)及陽(yáng)明學(xué)》[J];日本學(xué)刊;2001年06期

4 王震中;關(guān)于古代文明起源問(wèn)題研究的回顧與思考[J];中國(guó)史研究動(dòng)態(tài);1995年02期

5 李帆;劉師培論先秦學(xué)術(shù)[J];長(zhǎng)白學(xué)刊;2000年03期

6 周杰;;德川幕府與朱子學(xué)——德川幕府對(duì)理想政治秩序和社會(huì)規(guī)范的探求[J];解放軍外國(guó)語(yǔ)學(xué)院學(xué)報(bào);2008年02期

7 葉劍鋒;中國(guó)專(zhuān)制主義的歷史學(xué)解析[J];理論學(xué)刊;2004年11期

8 舒蕪;勘詩(shī)小記(五)[J];w，

本文編號(hào)：2383023