朱子学は現代に生きる私たちにとって価値なきものなのだろうか? 儒教思想と近代的権利概念の親和性に着目、再検証を試みる。.

近世大阪にあって公儀と不即不離の関係を保ち、独自の学風を築いた懐徳堂朱子学派の学問・思想の伝統と特質を、豊富な史料に基づいて考察した本格的な研究書。.

朱子がめざした新たな学問とはどのような歴史的背景を踏まえ、何を追究したのか?歴史の現場に降り立ち、侵略や飢餓などに苦しむ人々の日常に直面した民政官たち、母権としての「母皇」が国政の中枢において「国権」 を簒奪しようとする深刻な危機感、これらの現実に向き合って営まれた苦心と創意が、政治を本源とする経学の形成過程にいかに織り込まれていったか。民政官、母権、馴致、現実をキータームにして、著者は思想の誕生す る姿を広範な文献を駆使して生き生きと描出し、中国思想研究に新しい地平を切り開いた。皇帝専制、家父長制的支配、家産官僚という学術用語は「皇帝―吏」関係を絶対的な命令者と服従者として捉え、そこには独自の内 面性を有する皇帝や吏は存在しえない。自己の馴致を核心にし、物事についての知の精度を磨き、民生の現場の安寧に取り組むことを通して学へと高まっていく中国思想の本質に迫る。.

中国・南宋の朱熹の思想、朱子学は江戸時代においていかなる機能を果たしたのか―。受容とともに新たな思考が生まれてゆくさまは、従来の体制教学という理解を一面的なものとせずにはいない。とりわけ、朱子学と反朱 子学の応酬は結果としてこの時代の思想表現を豊かなものにし、日本の近代化への足掛かりをも作った。本書では、朱子学の骨格から江戸時代における展開、近代化に及ぼした作用までを論じ、日本近世の知的状況を眺望す る。.

東アジアの朱子後継者のなかで日本的な朱子学、あるいは朱子学の日本化を成し遂げたという山崎闇斎。彼を筆頭にする崎門学派の理気心性論の言説をとくに朝鮮の李退渓との比較において東アジアの近世思想史のなかに再 定位する。.

仁斎にとっての「学問」とは、世界の見え方を刷新させるものである。そして、そのような「学問」の道を開いたのが孔子であった。.

There is no arguing the impact of Inoue Tetsujirō on the development of philosophy in Japan from the Meiji Restoration through the end of the Pacific War. He was the first Japanese to receive a doctorate in philosophy from Germany and the first native-born chair of the philosophy department at Tokyo Imperial University, the training center for almost all the major Japanese philosophers who graduated before 1915. Inoue was instrumental in making German idealism the Western philosophy of choice for Japan, (...) but he also appreciated Asian traditions as well, having no qualms about claiming there was true philosophy in India, China, and premodern Japan. He set the foundation for academic philosophy in Japan not so much through his own rather simplistic personal philosophy, but especially through his contributions to the organization of the field. This article focuses mainly on Inoue’s troubled relation with Confucianism. On one hand, in seeking a premodern philosophy to serve as the bedrock for modern Japan, Inoue looked to the Edo-period Confucian traditions originating in China. He divided them into Shushigaku, Yōmeigaku, and what he named Kogaku, the school focusing on classical texts preceding neo-Confucian developments and interpretations. In many respects, like so many others of his generation, Inoue was by training and personal preference a Confucian. That is not the whole story, however. Inoue understood Confucianism’s primary purpose as cultivating the social values and order that would ensure an efficient society of human flourishing, stability, and harmony. Yet, he also likely suspected that the people of the new Japan, with its modernization and plethora of Western ideas, would not unquestioningly accept the authority of the Confucian classics, nor be willing to undertake the rigors of textual study that are the hallmark of the Confucian scholar. In Edo-period Japan, that study had been the responsibility of the samurai class, but in their democratization program, the Meiji reformers had abolished the old class system. Education of the young would now shift from the Confucian academies to the new public school system. Always cooperative with the government to the point of being obsequious, Inoue took a leading role in the National Morality program and its installment in the nationwide school curriculum. That curriculum combined a Shinto-based reverence for the sacred nature of the emperor in the kokutai ideology along with practical moralistic values that could be loosely called Confucian. Yet, if schooling for most was limited to the elementary level and if there was no longer a samurai class to oversee the moral behavior of the society, who could nurture and enforce the moral order? Through a set of fortuitous events, Inoue “discovered” bushidō, the Way of the warrior. If there were no longer a samurai warrior class, perhaps all Japanese could become de facto samurai—at least in their mindset. Most may no longer have the scholarly skills and time to glean their spiritual and moral insights from Confucian texts. Yet, they could find the virtues of loyalty, sincerity, filiality, and compliance with seniority within the distinctively mindful heart and spirit of ancient Japan carried within the Japanese bloodline. What happened to the Confucianism of Inoue Tetsujirō? Some of its values were absorbed into bushidō and National Morality, but the praxis of the Confucian scholar and the ideal of the kunshi seem to have been lost, much to Japan’s detriment. (shrink)

江戸時代中期に開学した漢学塾懐徳堂。中井竹山・履軒兄弟が展開した懐徳堂儒学と朱子学との関係、思想史的意義を明らかにする。.

福澤諭吉‐丸山眞男らの近代日本理解を批判。通説を覆す気鋭の問題作!徳川期は旧弊なる儒教社会であり、明治はそこから脱皮し西洋化する―という通説は誤りである!明治以降、国民が、実は虚妄であるところの“主体 化”によって“序列化”し、天皇中心の思想的枠組みを構築する論理を明快に暴き出す野心作である。.