佐藤一斋及其心学思想  

Satō Issai and His Theory of the Mind

作　　者：申绪璐[1] Chi Zhen(译) Shen Xulu;Chi Zhen(School of Public Administration at Hangzhou Normal University;Shanghai Academy of Social Sciences)

机构地区：[1]杭州师范大学公共管理学院哲学系,浙江杭州311121 [2]Shanghai Academy of Social Sciences

出　　处：《孔学堂》2021年第2期89-99,I0086-I0096,共22页Confucian Academy

基　　金：2015年度国家社科基金项目青年项目“程门后学思想的发展与洛学传播研究”(项目批准号:15CZX025)阶段性成果。

摘　　要：19世纪日本儒者佐藤一斋长期主持幕府最高学府昌平坂学问所,对于江户后期儒学思想的发展具有重要影响,推动了阳明学在江户社会的中兴。从佐藤一斋的生平、朱陆调和论以及心之思想,可见佐藤一斋的根本思想为阳明学。首先,佐藤一斋对于自己晚王阳明300年出生的巧合有清楚的认识并特别撰文纪念;其次,佐藤一斋的《言志四录》中强调朱陆调和,在官方学问为朱子学的江户社会背景中,为陆九渊、王阳明的心学思想辩护,表明了其心学倾向;再次,佐藤一斋提出心即天、心之灵光、天心流注等说法,表明其思想与阳明学一致。特别值得注意的是,19世纪前期是日本市民文化最繁荣的时期,佐藤一斋的善恶论及其对躯体、利益和欲望的肯定即此时代思潮的反映,与阳明学盛行的晚明社会似曾相识。虽然佐藤一斋不是激进的阳明学者,但其基本观念和思想无不源于心学。Japanese Confucian Satō Issai, who presided for quite a long time over Shōheizaka Gakumonjo, the shogunate’s highest academy, exerted significant influence on the development of Confucianism in the late Edo period, and promoted the flourishing of Yangmingism(yōmeigaku) in Edo society. From Satō’s life story, his syncretization of Zhu Xi and Lu Xiangshan’s thought, and his theory of the mind, we can infer that Satō based his thought essentially on Wang Yangming’s teachings, though authorities of the time advocated Zhu’s teachings. It is noteworthy that Satō’s theory of good and bad and his recognition of human corporeality, interests, and desires epitomized the high point of civil culture in Japan in early nineteenth century, which was similar to late Ming dynasty China where Wang’s teachings prevailed.

关 键 词：佐藤一斋 《言志四录》 江户儒学 阳明学 朱陆调和 

分 类 号：B248.2[哲学宗教—中国哲学] B313.3