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荻生徂徠作爲日本江户時代古文辭學的開山鼻祖,以其五十歲左右爲轉折,可將其學問分爲語言學和哲學兩個分期(1)。如平石直昭所言,雖然徂徠學的研究已經細緻入微,但是對各個部分之間關聯的分析卻尚乏深入探討(2)。“道”作爲一般儒學家的最高範疇,在徂徠這裏與其作爲方法論的“古文辭學”有着極大的關聯,可以説,先王之道的不明正是由於古文辭的不解,因此徂徠的道論即是在掌握古文辭學的基礎上,以習熟詩書禮樂爲起點,日漸成安民長民之德,然後根據“命”的不同,上者行先王之道於世,次者傳先王之道於後。而無論哪種路徑,始終以習熟禮樂爲成德之基,以使民安其生爲最高標準。理清了這一體系,可以有助於我們從思想史的角度,來理解徂徠與朱子關於《論語》注釋的根本差異。
As a turning point in the ancient Japanese-language dictionaries of the Edo Period in Japan, Ogata was divided into two stages of linguistics and philosophy by turning around at the age of fifty. (1) As Masashi Hiraishi said, although the study of Miriam has been meticulously detailed, the analysis of the correlation between the various parts is still not thoroughly discussed (2). As the highest category of ordinary Confucianists, Daoism has a great connection with his “method of ancient diction” as a methodological theory. It can be said that the way of the kings is unknown because of the misunderstanding of the ancient diction On the basis of mastery of ancient Chinese diction, based on the ritual and music of the mature poem, it increasingly becomes the virtue of long-term stability for the common people, and then according to the difference between “life” and "previous life, Preach the king of the road in the post. However, no matter what path, has always been based on the merits and demerits of righteousness in order to make people’s livelihood as the highest standard. To clarify this system can help us to understand the fundamental difference between the eloquence and Zhu’s commentaries on The Analects from the perspective of intellectual history.