【摘要】：在日本近代的學(xué)術(shù)、文化語境中,《論語》研究受到懷疑論、實證論、蘭克史學(xué)、國家主義及皇權(quán)主義等思潮與觀念的巨大而深刻的影響,生出一些新的變化與動向,如山路愛山《孔子論》、武內(nèi)義雄《論語之研究》、宮崎市定《論語之新研究》、津田左右吉《論語和孔子的思想》、服部宇之吉《孔子及孔子教》等己然與傳統(tǒng)經(jīng)學(xué)和我國學(xué)術(shù)迥然相異。對其研究的思路、方法、目的、態(tài)度、效用、水準(zhǔn)、得失等情況進(jìn)行學(xué)術(shù)考察,我們可以弄清《論語》研究與詮釋在近代日本的學(xué)術(shù)與文化語境中的新變和特質(zhì),乃至管窺日本近代文化構(gòu)建之一斑。 山路愛山的《論語》文獻(xiàn)批評頗具懷疑精神。他不迷信古籍,而是以較為科學(xué)的學(xué)術(shù)方法審定《論語》文獻(xiàn)的可信度。其研究中雖然未免失當(dāng)之處,但對文獻(xiàn)的懷疑尚在理性的范圍內(nèi),論證過程和結(jié)論也大體妥當(dāng)。武內(nèi)義雄對現(xiàn)行本《論語》的篇章次第及構(gòu)成等持一定的懷疑態(tài)度,故以實證主義治文獻(xiàn)批評研究,力圖還原《論語》古貌。其研究中雖有頗需商榷之處,但研究思路和方法很具參考價值,結(jié)論也似可成一家之言。宮崎市定從近代史學(xué)的角度出發(fā),將《論語》視為史料,主張進(jìn)行科學(xué)的史料批判。他綜合運(yùn)用歷史學(xué)和語言學(xué)知識,對《論語》本文及訓(xùn)詁提出質(zhì)疑。其研究思路頗為可取,但結(jié)論中多有不當(dāng)之處。津田左右吉對《論語》文獻(xiàn)的懷疑與批判顯然是非理性的。他綜合運(yùn)用文獻(xiàn)批評與思想史研究的手段,對《論語》中的孔子語錄材料進(jìn)行真?zhèn)闻袛�。但其研究的實質(zhì)是在還原孔子的名義下,否定孔子語錄材料,瓦解孔子學(xué)說體系,進(jìn)而抹煞日本文化中的中國因素。津田《論語》學(xué)在狹隘的民族主義情緒中喪失學(xué)術(shù)理性,走向虛無的否定。服部宇之吉的《論語》詮釋是十分荒謬的。他通過對《論語》等儒典的歪曲詮釋,鼓吹孔子教。其實質(zhì)是高揚(yáng)孔子的靈幡,裹挾儒學(xué)為日本天皇體制及軍國主義造勢。服部及其所謂的孔子教顯然已經(jīng)背離了學(xué)術(shù)精神,走向謬誤。 綜而言之,由于西方學(xué)術(shù)思潮的沖擊和民族意識的覺醒與膨脹,日本的《論語》文獻(xiàn)批評與詮釋具有鮮明而濃厚的民族特色與時代屬性。山路、武內(nèi)、宮崎的文獻(xiàn)批評具有較為純粹的學(xué)術(shù)性質(zhì)和科學(xué)意義,但是,津田的文獻(xiàn)批評卻成了否定中國思想文化的工具。更有甚者,服部將孔子和《論語》歪曲詮釋為日本天皇體制及軍國主義的精神庇佑和理論支持。日本近代的《論語》研究中,既閃耀著近代學(xué)術(shù)的科學(xué)之光,也飄蕩著謬誤與邪惡的陰霾。
[Abstract]:In the academic and cultural context of modern Japan, the Analects of Confucius has been greatly and profoundly influenced by skepticism, positivism, Rank historiography, nationalism and imperial authoritarianism, and has produced some new changes and trends. Such as Mount Aishan, Confucius, Wu Neixiong, the study of the Analects, Miyazaki, the New study of the Analects, the Analects and Confucius' thoughts, Hanbu Yuji Confucius and Confucius teachings are quite different from traditional classics and Chinese learning. Through an academic investigation of its research ideas, methods, purposes, attitudes, effects, standards, gains and losses, we can find out the new changes and characteristics of the Analects of Confucius' research and interpretation in the academic and cultural context of modern Japan. Even a glimpse of the construction of modern Japanese culture. The Analects of Confucius (Analects of Analects) on the mountain road is full of skepticism. He does not believe in ancient books, but uses a more scientific academic method to examine the credibility of the Analects of Confucius document. Although it is a bit of a mistake in its research, the skepticism of the literature is still within the scope of rationality, and the argumentation process and conclusion are generally appropriate. Wu Neixiong holds a certain doubt about the second and the composition of the current text of the Analects of Confucius, so he tries to restore the ancient appearance of the Analects of Confucius by applying positivism to the study of literature criticism. Although there are some problems in the research, the research ideas and methods are of great reference value, and the conclusion seems to be the same. Miyazaki regards Analects as historical materials from the perspective of modern historiography and advocates scientific criticism of historical materials. Using his knowledge of history and linguistics, he questioned the Analects of Confucius and his exegesis. Its research idea is quite desirable, but there are many improper points in the conclusion. The doubt and criticism of the Analects of Confucius are obviously irrational. By means of literature criticism and the study of history of thought, he judged the truth and falsity of Confucius quotations in Analects of Confucius (Analects of Confucius). However, the essence of its research is to deny Confucius quotation materials, to disintegrate Confucius doctrine system and to obliterate the Chinese factors in Japanese culture under the name of Confucius. Jintian Analects of Confucius loses academic rationality in narrow nationalist mood and goes to the negation of nothingness. The Analects of Hakebuchi is very absurd. He advocated Confucius through the distorted interpretation of Confucian classics such as the Analects of Confucius. The essence of it is to raise Confucius' spiritual banners and to promote Confucianism for the Japanese emperor system and militarism. Hattori and his so-called Confucius teachings have apparently deviated from the academic spirit to fallacy. In a word, due to the impact of western academic thoughts and the awakening and expansion of national consciousness, the Japanese Analects of Confucius literature criticism and interpretation have distinct and strong national characteristics and characteristics of the times. The literature criticism of Yamalu, Wunai and Miyazaki has a relatively pure academic nature and scientific significance. However, the literature criticism of Tsuda has become a tool to negate Chinese ideology and culture. Moreover, Hattori distorted Confucius and the Analects of Confucius as the spiritual blessing and theoretical support of the Japanese emperor system and militarism. In the study of the Analects of Confucius in modern Japan, there is not only the light of modern science, but also the haze of fallacy and evil.
【學(xué)位授予單位】：天津師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：K313

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