从德川到维新初期的“攘夷论”之三重变奏  

The Threefold Variation of the “Theory of Expelling the Barbarians” from the Tokugawa to Early Meiji Period

作　　者：张崑将[1] 

机构地区：[1]台湾师范大学东亚学系

出　　处：《外国问题研究》2016年第1期67-78,119-120,共12页FOREIGN HISTORY STUDIES

摘　　要：本文分三个阶段来阐释日本近世到近代的"攘夷论"之发展与变化,指出第一阶段的攘夷意识是在德川初中期阶段,此一阶段之"夷"是作为"在其自己",相对的"华"乃指的是中华文化之"华",特别是儒教文化之"华",故一些德川知识分子极力洗刷这种"华彼夷我"的情节,这个阶段展现的是一种文化主体性的华夷论战。第二阶段的攘夷论,是以"夷"作为"在其他者",主要的"夷"是指"西洋"的侵扰,这个阶段的"他者之夷"在军事上构成威胁,文化思想上也牵动了武士思想的改变。在此阶段中,本文复区分"保守的"与"激进的"攘夷论两种类型,前者以后期水户学为主,"尊皇"与"攘夷"可以分别发论,后者攘夷论最后不得不与"尊皇"论联结合一,终结德川政权,故名"激进的攘夷论"。至于第三阶段的攘夷论,以西方为主的"文明论"取代了过去东方惯用的"攘夷论",东西方文明之情势"逆转",福泽谕吉的文明论可为典型代表,在此本文也看到此波"文明论"与过去儒教的"华夷论"最大不同的两个转向,其一是以"智"取代"德"的伦理学转向,其二是以"忠孝"取代"仁"的超越原理转向,儒教的"忠"、"孝"、"智"、"德"、"仁"等道德,在明治时代的文明论者与国体论者的脉络下,全都转向具有日本主体脉络意义的道德观念,成为以国体精神为中心的特有之"新文明论"。日本经过这一波转向的"新文明论",不仅从中华文明脱逸而出,也超越了福泽谕吉的"文明论",从而创出"东亚文明论",而日本则自称是"东亚文明"的优等生,成为日后大东亚共荣圈的理论依据,支配了明治以后至战前的意识型态。There are three parts in this paper,describing the developments and changes of 'Theory of Expelling the Barbarians'from early modern to modern Japan.The paper points out that the first stage the awareness to expel the barbarians arose in the early-middle Tokugawa period.At this stage,'barbarian'referred to'the internal,'which corresponded to the'Chinese'of Chinese Culture and,in particular,the'Chinese'of Confucian culture.Therefore,some Tokugawa intellectuals were eager to refute the idea of'Chinese as the Other,Barbarians as Us.'The hot debates on Chinese Barbarianism at this stage demonstrated cultural autonomy.The second stage of Expelling the Barbarians treated'barbarian'as'the external,'and'barbarian'primarily referred to'Western'interferences.At this stage,the'external barbarians'had become a military threat,and culturally,this caused changes in the bushido philosophies.Regarding the third stage of the Theory of Expelling the Barbarians,the'Theory of Civilization'that was based in the West had replaced the usual term 'Theory of Expelling the Barbarians'in the East.FukuzawaYukichi's Theory of Civilization was a prominent representation of the'reversal'of Eastern into Western cultures.This paper also shows the two main differences between this wave of 'Theory of Civilization'and the 'Theory of Chinese Barbarians'of Confucianism in the past.The first is the switch from 'virtue'to 'wisdom'in ethics.The second is the switch from 'benevolence'to 'fidelity'under the principle of transcendence.The virtues of'fidelity','filial piety','wisdom','virtue,'and 'benevolence'in Confucianism had all been changed by the proponents of the Theory of Civilization and the Theory of Sovereignty in the Meiji period into concepts of virtue that reflected the ideas of Japanese autonomy,and in this way,they had become a'New Theory of Civilization'at the center of the nationalist spirit.After this wave of'New Theory of Civilization,'Japan had not only become independent from Chinese culture,she had also overcome FukuzawaYukichi's Theo

关 键 词：攘夷论 福泽渝吉 文明论 德川时代 明治时代 

分 类 号：D829.313[政治法律—政治学]