“去佛礼儒”与“儒佛共存”——近世日本儒生《家礼》的丧、祭礼实践与身份认同  

"Get Rid of Buddha and Worship Confucianism"and"Coexistence of Confucianism and Buddhism"——The Practiceof Mourning and Sacrificial Rites of Confucian Scholars in Family Ritesand The Identity of Confucian Scholars

作　　者：郭安琪 

机构地区：[1]东北师范大学历史文化学院

出　　处：《历史教学（下半月）》2024年第3期51-56,共6页History Teaching

摘　　要：在佛教被官方制度化的近世日本,丧葬仪轨和祭祀礼仪无法摆脱佛教“寺请制度”的权威而实施。没有制度保障的儒生们通过《家礼》的阐释和实践,对丧、祭礼进行了本土化改造。以浅见斋为代表的儒生通过“去佛礼儒”礼仪路径,将“名分之守”和“爱敬之实”的儒礼思想播种于日本“水土”。以尾张崎门派中村习斋为代表的儒生则提出了不违背佛教现存礼仪,以“儒佛共存”的方式引导日本社会对《家礼》的受容。日本社会对《家礼》丧、祭礼的受容过程,是近世日本儒生以《家礼》为范本的他文化考察和儒学实践,其背后是近世儒生在缺乏治学入仕的途径下,在生命实践中进行儒学思想体认和“儒士”身份自我认同的实现。In modern Japan,where Buddhism is officially institutionalized,funeral rituals and sacrificial rites cannot be carried out without the authority of Buddhist"temple invitation system"'.Confucian scholars who have no system guarantee have carried on the localization reform of funeral and sacrificial rites through the interpretation and practice of Family Rites.Confucian scholars,represented by Asami Sai,planted the Confucian ritual thoughts of"honor and respect"and"love and respect"in the"soil and water"of Japan through the ritual path of"going to Buddha and respecting Confucianism".The Confucian scholars,represented by Nakamura Nisai of the Ozaki school,put forward the way of"coexistence of Confucianism and Buddhism"without violating the existing etiquette of Buddhism to guide the acceptance of Family Rites in Japanese society.The process of Japanese society's acceptance of Family Rites is the modern Japanese Confucian scholars'cultural investigation and Confucian practice based on Family Rites.Behind it is the modern Confucian scholars'recognition of Confucian thought in life practice and the realization of"Confucian scholar"identity self-identification under the lack of ways to study and become official.

关 键 词：《家礼》 近世日本 丧、祭礼 儒士 

分 类 号：K313[历史地理—历史学]