_道统_的自立愿望与朱子学在日本的际遇_韩东育.pdf

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1、“道统” 的自立愿望与朱子学在日本的际遇韩 东 育朱子学东传日本后, 先后卷入 “ 神儒习合” 、 “ 神儒分离” 和 “ 神道自立” 等思想旋涡中。 其被利用、 被排挤和被摒弃的角色变换轨迹, 凸显了江户日本学界的 “ 道统” 自立愿望和 “ 去中国化” 焦虑。 该过程还直接或间接地影响甚至规定了近代以来日本学者的朱子学解读。 了解这一脉络, 对于准确把握朱子学的日本命运, 抓取当代表象后面的本质属性, 或有裨益。关键词朱子学神道道统华夷名分作者韩东育, 1962 年生, 东北师范大学历史文化学院教授 (长春130024)。中国朱子学 , 早在镰仓 (11851333) 中叶即开始了东传日本

2、的过程。然而日本学界对朱子学的体系性认识和把握 , 乃始于江户 (16031867) 初期 。根据井上哲次郎的整理和归纳 ,当时的朱子学至少已形成了 “京学派及惺窝系统” 、 “惺窝系统以外的朱子学派” 、 “南学及闇斋学派” 、 “宽政以后的朱子学派” 和 “水户学派” 等几个派系 。丸山真男更多地突出了 “京师派” 和 “海南派” 的作用 ,而朱谦之又在前两者的基础上作了进一步的细分 。这些流派 , 至少展示了朱子学曾有过的异国阵容 , 其给德川时代所带来的影响似乎不可小视 。但是 , 从过程上看 , 朱子学几乎在被 “京学派” 树立起来的同时, 即招来了许多学者的批判, 而且随着时间的推

3、移, 这种批判日趋猛烈, 结果亦如大家所熟知的那样, 是朱子学在日本学界的日渐式微和“古学派” 、“国学派” 乃至 “启蒙学派” 的先后崛起。只是 , 关于江户日本对朱子学的迎拒行为及其过程究竟源出于怎样的动力背景等学术思考 , 却直到明治时期 (18681912) 才置诸研究者的案头 。由于日本学界囿于一国之见的朱子学解读一直言人人殊 , 向无定谳 , 因此 , 中日学界综合视角下的江户朱子学观察 , 便日益显现出特别意义。本文拟通过后世日本学者对江户朱子学的不同解读和朱子学在江户思想界的实际存在状态这两条线索 , 尝试性地梳理朱子学在日本的实际流变过程, 并希望这一工作对于进一步逼肖历史事

4、实 , 或有所裨益。 187 井上哲次郎: 日本朱子学派之哲学, 冨山房, 1905 年。丸山男: 日本政治思想史研究, 東京大学出版会, 1952 年。朱谦之: 日本的朱子学, 人民出版社, 2000 年。 188 中国社会科学2006 年第 3 期 189 “ 道统” 的自立愿望与朱子学在日本的际遇 190 中国社会科学2006 年第 3 期 191 “ 道统” 的自立愿望与朱子学在日本的际遇 192 中国社会科学2006 年第 3 期 193 “ 道统” 的自立愿望与朱子学在日本的际遇 194 中国社会科学2006 年第 3 期 195 “ 道统” 的自立愿望与朱子学在日本的际遇 196

5、 中国社会科学2006 年第 3 期 197 “ 道统” 的自立愿望与朱子学在日本的际遇 198 中国社会科学2006 年第 3 期 199 “ 道统” 的自立愿望与朱子学在日本的际遇 200 中国社会科学2006 年第 3 期 201 “ 道统” 的自立愿望与朱子学在日本的际遇China;and (4) the tragedy of Dou E was not a result of scientific and technologicalunderdevelopment. The author points out that in studies of “law and literatur

6、e ,” attention mustbe paid to the difference between the two domains to avoid mistakes.(13) A Cultural and Poetic Interpretation of School Songs in Early Modern ChinaChen Yulan 160 The term “school songs” refers to music and songs taught in new- style schools in earlymodern China.They marked a moder

7、nization process two decades earlier than “vernacularpoetry. ” In these songs, progress, democracy and science replaced backwardness, autocracy andignorance; modern tastes replaced outdated old tastes; and themes such as saving the nation andbuilding the country replaced the old moral preaching unde

8、rpinning the classical poetry. Schoolsongs expanded and surpassed classical poetry in theme , contents and artistic achievements ,building up a cultural model for music and songs that would be popular and modern. This newmusical culture expressed new ideas, and reflected the shared attitude toward c

9、ulture and theawakening consciousness of the time. However , school songs did not challenge and reject thepoetic tradition as vernacular poetry did.T hat explains why they only played the role ofprecursor , rather than the central actor , in the New Culture Movement.(14) “Dao Tong” and Different Sch

10、ools in China s Intellectual HistorySang Bing 171 The different schools in China s intellectual history are profoundly related to argumentsabout “Dao Tong. ” Modern scholars tend to demarcate different schools in discussing academiclearning , and thus set up a framework for narratives of academic hi

11、story. Criteria employed todetermine a school include masters, theories, methodology , the master- disciple pedigree , and itscourse of development , as well as geographic elements. These schools were largely identified byoutsiders or later researchers for convenience in tracing the historical devel

12、opment of particulartheories. However , the development of and trends in academic studies may be better understoodif researchers explore more deeply into the teachings of the various schools and transcend theirsuperficial division.(15) Attempts to Establish an Independent “Dao Tong” and the Evolutio

13、n of the Philosophy ofZhu Xi in JapanHan Dongyu 187 After its spread to Japan, the philosophy of Zhu Xi was involved in various intellectualtrends such as the merging and splitting of Shintoism and Confucianism and the establishment ofShintoism as an independent entity. It was alternately made use o

14、f , challenged and rejected. Theprocess highlighted the eagerness of Japanese scholars in the Edo period to establish anindependent “Dao Tong ,” and to get rid of Chinese influences.The process also directly orindirectly affected, or even determined, Japanese scholarsinterpretation of the philosophy ofZhu Xi in modern times. Understanding these developments can help us understand the fate ofZhu Xi s philosophy in Japan and grasp the essence behind its modern manifestations. 208 中国社会科学2006 年第 3 期