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本文指出:德川儒者的《论语》解释史在外部形式上表现为对朱子学解释典范的批判、扬弃与超越;在思想内容上沿着从朱子学的“自然”(nature)即“文化”(culture)的思想模式,向“自然”与“文化”分道扬镰的道路发展。在德川儒者透过对《论语》的再解释,而建构的孔学世界中,“人”与“天”的联系被切断,“天命”与人心不再互通,“天”不再是人可知可感之超越实体。贯穿德川三百年日本《论语》诠释史的是所谓“实学”的思想倾向。用伊藤仁斋的话来说,所谓“实学”就是“以实语明实理”。正是这种具有日本文化特色的“实学”精神,撑起德川三百年的日本《论语》学,重建并强化德川儒学的经世性格,但也减杀甚至抛弃了人之价值的存有论的根源。其所得在此,其所失亦在此。
This paper points out that the explanation history of Confucian Analects in the Tokugawa period manifests itself as a criticism, abandonment and surpassing of the Zhu Xi school’s interpretation model in the external form. Along the line from the “nature” “(culture) ideological model, to ” natural “and ” culture “separate ways of development. In the world of Confucianism constructed by the Confucian scholars in Germany through the reinterpretation of the Analects of Confucius, the connection between ”person “ and ”heaven “ has been cut off, ”Heavenly Destiny “Heaven ” is no longer perceptible beyond the entity. The three centuries of Tokugawa Japan’s Analects of Confucius’ interpretation of history are the so-called “real learning” ideological tendencies. In the words of Ito Renzai, the so-called “real learning ” is “realist truth ”. It is this “real learning” spirit with Japanese culture that holds up Japan’s “Analects of Confucius” study of three hundred years of Tokugawa, reconstructs and strengthens the Confucian classics of the nature of Tokugawa, but also reduces or even abandons people The root of existential value. Its income here, its loss is here.