从《中庸》“鬼神”章注释看江户日本朱子学的展开与变化  

On Zhuism's Development and Change in Japan's Edo Period:From the Explanations on “Chapter of Ghosts and Spirits” of The Doctrine of Mean

作　　者：傅锡洪[1] FU Xi-hong(Boya College, Sun Yat-sen University, Guangzhou 510275, China)

机构地区：[1]中山大学博雅学院,广州510275

出　　处：《复旦学报（社会科学版）》2016年第5期123-129,共7页Fudan Journal（Social Sciences）

基　　金：国家留学基金(项目批准号:留金欧【2012】6043号);国家社科基金重点项目"日韩朱子学的承传与创新研究"(项目批准号:13AZD024)的资助

摘　　要：江户前期,朱子学者山崎暗斋及其门流继承了朱熹《中庸章句》第16章"鬼神"章的注释立场,强调"鬼神实有",而"诚"即是对此"实有"的肯定。其同期伊藤仁斋发起的"古学"运动,却使得朱子学以《四书》为中心的儒家经典体系崩坏,表现在《中庸》上,即是认为对"鬼神"取"敬而远之"态度的孔子不应如此正面论述"鬼神",从而判定"鬼神"章为后人伪作并且窜入了《中庸》原文,而且该章与上下章之间无法衔接,由此否定了《中庸》文本的整全性和连续性。这一观点激起巨大波澜,使得其后众多注释家亦认为"鬼神"章"非明鬼神也",其意图无非是强调人应像并无"勉强伪饰"的"鬼神"一样诚实正直。他们虽然捍卫了《中庸》原文的整全性和连续性,但这一仅限于人事领域的解读,却与借助祭祀活动而致力沟通人事与天道的朱熹保持了很大的距离。由此可见,以仁斋学的出现为标志,朱子学在江户日本的发展偏离了朱子学原有的义理方向,进而在江户中后期形成了各派思想融汇折衷的潮流。由此可以断言,在整个江户日本,朱子学其实并未真正获得过定于一尊的地位。In Japan＇s early Edo period,Confucian Scholars Yamazaki Ansai and his sect of Zhuism inherited Zhu Xi＇s explanations of The Chapter of Ghosts and Spirits of the Doctrine of Mean and emphasized that there were real ghosts and spirits and that its truth was affirmed by the meaning of sincerity. Meanwhile,Ito Jinsai held that Confucius could not be so positive to discuss the topic of ghosts and spirits,so he believed that this chapter was written by posterity and then inserted into The Doctrine of Mean. Jinsai＇s assertion affects a number of annotators after him. From their explanations of this chapter,we can see Zhuism＇s development and change in Japan＇s Edo period. From Jinsai,the development of Zhuism had deviated from its original direction,and then in the late Edo Intellectual it joins in the trend of the compromise of different ideologies. It can be concluded that in the entire Edo Japan,Zhuism had never got dominance.

关 键 词：日本朱子学 伊藤仁斋 中庸 鬼神 诚 折衷 

分 类 号：B313.3[哲学宗教—外国哲学]