本文關(guān)鍵詞： 朱舜水 大日本史 影響 中日夾縫 矛盾　出處：《山東大學(xué)》2012年碩士論文　論文類型：學(xué)位論文

【摘要】：本研究主要利用《朱舜水集》(中華書局),通過研究朱舜水在日本的活動,來探討其充滿矛盾的一生,并論證了舜水一生生存于中日夾縫中的事實。 朱舜水是中國明末的儒學(xué)學(xué)者,被稱作“文武第一全才”“開國第一人”。朱舜水以“淺衷激烈,不能隱忍含弘”的性格為理由,曾前后十二次拒絕了明朝政府的聘用。而究其根本原因,還是他想徹底遠(yuǎn)離腐敗墮落的明朝政權(quán)。 而另一方面,為了守住將亡的明朝,朱舜水決定應(yīng)詔任職。但因“安南之役”的發(fā)生,未能如愿。因此為了明朝復(fù)興,他參加了鄭成功的“北征”。 一方面他因?qū)诎嫡蔚氖c明朝保持距離,另一方面他又為復(fù)明而從軍。朱舜水在中國渡過的前半生就表現(xiàn)出了這樣一種矛盾。 因?qū)γ髂┑母瘮櫬渖罡惺?加上明朝復(fù)興的希望渺茫,于是東渡日本并定居。 朱舜水流寓長崎,靠日本儒學(xué)學(xué)者安東守約的資助生活。后經(jīng)小宅生順推薦,被水戶藩藩主德川光國招至水戶,聘為賓師。朱舜水不僅向光國傳授經(jīng)世濟(jì)民的實學(xué),還對其進(jìn)行政治社會方面的指導(dǎo)、傳播儒學(xué)思想及明朝制度、鼓勵教育興學(xué),還影響到了《大日本史》的編纂。除光國外,舜水也向門生安東守約、安積覺、友人小宅生順等人傳授學(xué)問及明朝的制度等,對他們有很大的影響。朱舜水主張“實學(xué)”,重視儒學(xué)中的“禮”“學(xué)”等思想。定居日本的朱舜水就將這樣的學(xué)問傳播給了日本人,產(chǎn)生了極大的影響。 朱舜水十分重視教育,除建議在水戶藩建學(xué)校興學(xué)之外,還著書《學(xué)宮圖說》。另外他還向德川光國解釋明朝的禮儀制度,積極推進(jìn)釋奠禮儀等活動。而且在《大日本史》的編纂過程中,他提倡“實理與實學(xué)”,產(chǎn)生了“實務(wù)主義”的影響。而貫穿《大日本史》始終的“大義名分論”“皇朝主義”,則可謂朱舜水對《大日本史》最大的影響。 這些雖都是儒學(xué)家傳授學(xué)問的活動,但更是朱舜水要將在中國無法實現(xiàn)的“大同”理想實現(xiàn)于日本——這個一生的夢想,寄托于光國。 另外,在與門生安東守約、安積覺、友人小宅生順的交往中,舜水也傳授了實學(xué)、作文讀書的方法等學(xué)問。而且他的人格也給予門生很大的影響。 在同日本人的交往中,無論是傳播的學(xué)問還是舜水自身的人格,都沒有與中國相脫離。舜水雖對明朝復(fù)興感到失望,但卻未放棄“大同”的實現(xiàn),反而在日本謀求其成真。即,與舜水相連的中國,已不是現(xiàn)實中的中國,而是存在于他觀念之上的“大同”理想社會。 就這樣,朱舜水在中日的土地上,渡過了一生,也在中日的無限矛盾中,渡過了一生。 但受朱舜水影響的產(chǎn)物、《大日本史》貫穿始終的“國家主義”成為了“尊皇”思想的源流,又同“攘夷”相結(jié)合,促使了幕府末期“倒幕運(yùn)動”的發(fā)生。其結(jié)果是通過1868年開始的明治維新改革,日本正式成為了立憲君主制、議會制的國家。這反而與舜水的期待背道而馳了。 朱舜水雖然被德川光國尊稱為“碩儒”“圣賢”、被門生所崇拜、又因明治維新改革思想的源頭而成為特別的存在,被古今日本人高度評價,但反而也由此添上了一抹悲劇色彩。
[Abstract]:In this study , the author studies the activities of Zhu Shunshui in Japan by studying the activities of Zhu Shunshui in Japan , and demonstrates the fact that Shunshui lives in the joint between Japan and Japan . Zhu Shunshui is a scholar of Confucianism at the end of Ming Dynasty , called the " First Man of the Nation " . Zhu Shunshui has rejected the employment of the government in Ming Dynasty before and after being " shallow and fierce , unable to bear the character of containing Hong Kong " . The reason is that he wants to be completely away from the corrupt and corrupt regime of the Ming Dynasty . On the other hand , in order to keep the Ming Dynasty , Zhu Shunshui decided to take an official position . However , because of the occurrence of " the service of Annan " , he had not been able to do so . Therefore , for the sake of the revival of the Ming Dynasty , he took part in the " Northern sign " of Zheng ' s success . On the one hand , he maintained a distance from the Ming Dynasty for disappointment in the dark politics , and on the other hand , he became the army for the sake of clarity . Zhu Shunshui , the first half of China ' s ferries , showed such a contradiction . He was deeply disappointed by the corruption of the late Ming Dynasty , and the hope of the revival of the Ming Dynasty was slim , so the Dongdu Japan had settled . Zhu Shun - shui , who has been accepted by the Japanese scholar of Confucianism , has made a great influence on the Japanese history . Zhu Shunshui has also influenced his political and social aspects , spread Confucianism and the system of Ming Dynasty , and encouraged education to flourish . Zhu Shunshui devoted much attention to education . Besides , he suggested that in the process of compilation of Japanese history , he advocated " practical and real science " and promoted the influence of " practice " . These are all the activities of Confucianism , but Zhu Shunshui will realize the dream of " Datong " , which is not realized in China , in Japan _ this life , and is entrusted to the light state . In addition , Shunshui has also taught students to learn , composition , and so on in the communication with the guard , Anji , and the small house of the family , and his personality also has a great influence on the students . In the communication with the Japanese people , neither the propagating knowledge nor the personality of Shunshui itself is separated from China . However , the realization of " Datong " has not been abandoned , but the realization of " Datong " has not been abandoned . In other words , China , which is connected with Shunshui , is not a real China , but exists in the ideal society of " Datong " above his idea . In this way , Zhu Shunshui spent his whole life on the land of Japan and Japan , and spent his life in the infinite contradiction between China and Japan . But under the influence of Zhu Shun ' s water , the " nationalism " throughout Japan ' s history has become the source of the " noble " thought , and it has led to the " reverse curtain movement " in the end of the curtain . The result is the reform of the Ming and Meiji in 1868 , and Japan has become the monarchy of constitutional monarchy and parliamentary system . This is contrary to the expectation of Shunshui . Zhu Shunshui , who was honored as the " Master of Confucianism " by the light of Degawa , was admired by the disciples , and had become a special existence because of the source of the new reform thought , which was highly valued by the Japanese , but on the contrary , it added a tragic color .

【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：H195

【參考文獻(xiàn)】

相關(guān)期刊論文 前2條

1 高文漢;;朱舜水的思想及其對日本的影響[J];解放軍外國語學(xué)院學(xué)報;2011年02期

2 韓東育;;朱舜水在日活動新考[J];歷史研究;2008年03期

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本文編號：1543582