当代日本学界对“儒学日本化”问题的考察  

Contemporary Japan Studies of the Japanization of Confucianism

作　　者：吴震[1] 

机构地区：[1]复旦大学哲学学院

出　　处：《社会科学》2016年第8期122-130,共9页Journal of Social Sciences

基　　金：国家社科基金重点项目"日韩朱子学的承传与创新研究"(项目编号:13AZD024)的阶段性成果

摘　　要：在战后近七十年的过程中,日本学者对战前出现的"儒学日本化"问题有反思也有批判。有学者以为可以通过"日本化"与"近代化"的双重视角来重建德川思想史的新图像,也有学者力图解构"日本化"理论而采用"土著化"以代之。从本义上说,"日本化"意味着将外来文化如中国儒学转化为自身的日本化儒学,从而形成日本儒学。但问题显然并非如此简单。"日本化"得以可能的前提在于:在外来文化传入之前,必首先存在某种固有的日本传统文化(丸山真男称之为"日本性"),作为转化外来文化的思想资源,由此才能使儒学"日本化"成为可能。但是如何界定"日本性"——即日本传统文化的固有特性,却成为伴随"儒学日本化"问题而引发的一大理论问题。重要的是,有必要不断省思"日本化"过程中出现的各种问题,以为吾人今日"揽镜自鉴"之资具。In the 70 years after the WWII, Japanese scholars have reflected and criticized the Japanization of Confucianism. Some consider that the picture of the history of thought in Tokugawa Japan can be paint by combining the two perspectives of Japanization and modernization, others try to deconstruct Japanization theory and replace it with localization theory. In its literal sense, Japanization means transforming the foreign cultures like Chinese Confucianism into the localized Japanese Confucianism. But things are not as simple as this. What makes Japanization possible is the existence of a traditional local culture （which is referred to as ＂Japaneseness＂ by Masao Maruyama）, which serves as the basis for this transformation. But the problem of defining Japaneseness has become a great theoretical problem introduced by the problem of the Japanization of Confucianism. More importantly, we need to reflect those problems arising in the process of Japanization so that they can be our mirrors.

关 键 词：儒教 日本儒教 日本化 近代化 日本性 土著化 

分 类 号：B313[哲学宗教—外国哲学]