【作者】 陈化北；

【导师】 韩东育；

【作者基本信息】 东北师范大学 ， 专门史， 2014， 博士

【摘要】 安藤昌益(1703-1762)是日本江户时代中期富有批判精神和具有独创性思想体系的杰出思想家。他在全面批判既存思想和现实社会的基础上，创立了“自然真营道”这一哲学思想，提出了“自然世”这一理想社会的理论。由于昌益著述的庞杂性、结构的多重性和思想的多岐性，从而造成学界对其思想理解的极大差异和对其评价的严重分歧乃至对立。造成这种现象的主要原因之一是学者们研究视角与方法的问题。有鉴于此，本稿提出了“在通读昌益的全部著作（原始文献）、通览中日两国研究史（先行研究）的基础上，以历史性、地域性、阶级性的视角，以原典主义、实证主义的方法，以客观公正、实事求是的态度，尽可能全面、综合、系统地梳理、分析昌益的思想观点，重构昌益的思想体系”的研究视角、方法与课题。朱子学是日本近世众多学者的思想源泉，昌益在批判朱子学的同时，也受到他的直接影响。昌益的“真气说”，在基本思维构造上，与朱子的“理气说”是极为类似的。因此，昌益的世界观，不能简单地规定为“气一元论的唯物论”，而应该说是“真一元论”，或者至多是“真气混合一元论”。此“真一元论”（或“真气混合一元论”），与朱子的“理一元论”（或“理气混合一元论”）是基本一致的。“真气说”是昌益自然观（自然哲学）的核心，也是贯穿昌益整个思想体系的基本原理。此外，昌益的认识论也同朱子的相类似。但其生成论却有着自己的特点。昌益对既存的各种学说（先行思想）持有严厉的批判态度，他在对儒教、佛教、道教、神道教等教派进行批判的基础上，提出了“自然神道”的理念。昌益的自然神道观与儒释道三教传入日本后所形成的神道教具有本质区别，“自然神道”基本等同于“自然真道”，即是原始“自然世”天人同耕共生之道。两者都是昌益评判人、事、物存在意义的价值标准，任何不符合“自然神道”或“自然真道”的存在都是没有意义的，因此都必须予以否定。昌益有着关于人类、人际关系、社会关系、国际关系及其秩序的完整的人学思想体系，这些思想体现在他的伦理观、社会观及国家民族观中。而“真气说”也在其人学思想体系中得以展开与运用。由于“真”是唯一的和永恒不变的，因此是万物平等性的根据；又由于“气”的多样性而使“气”成为万物差别性的根源。在昌益的“自然五伦观”和“自然世论”中虽然有着明显的平等思想，但在其男女观、四民论和国家民族观中却有着更多的差别歧视倾向。因此可以说，在昌益的思想中，平等观与差别歧视意识是同时存在的。更多还原

【Abstract】 Ando Shoeki(1703-1762) was a Japanese philosopher in the mid Edo period. He hadcritical thinking and original ideas. Based on his own comprehensive critique to the existingideas and social reality, he founded the Philosophical thought of "Natural True Aura” for anideal society. At the same time, he rejected much of the Buddhist and Confucian thinkingprevailing in Edo period Japan, and opposed feudalism in the political system.Ando Shoeki had numerous and complex writings with multi-manifold structure andmultiplicity of ideas, which caused a great difference, even opposite, in understanding histhoughts and on his evaluation in academia. One of the main reasons for this phenomenon liesin different research perspectives and methodologies of scholars. In view of this, this paperseeks to explore and reconstruct Shoeki’s ideological system based on reading through allhis original taxes and the history of Sino-Japanese bilateral study (prior study) by sorting outand analyzing all Shoeki’s ideas and views. It has adopted a historical, regional and classnature perspective, and an original-text-based and positivism method in the manner of anobjective and impartial, realistic research attitude.Zhu Xi was a Song Dynasty Confucian scholar who became the leading figure of theSchool of Principle and the most influential rationalist Neo-Confucian in China. Shoeki wasone of many Japanese scholars who were under Zhu’s direct influence in Modern Times, eventhough he criticized Zhu’s ideology. In fact, Shoeki’s theory of "True Aura" is extremelysimilar with the concepts of Zhu’s “Vital Force”(qi in Chinese) and “Principle”(li in Chinese)in the basic structure of thinking. Therefore, Shoeki’s world value can not be simply definedas "qi monism of materialism", but should be said "True Aura monism", or at most said "TrueAura and qi monism"."True Aura monism"(or "True Aura-qi monism) was consistent withZhu’s “li monism"(or li and True Aura monism). It was the core of Shoeki’s naturalphilosophy thought, which was the basic principle of Shoeki’s whole thought system. Inaddition, the epistemology of Shoeki was very similar with Zhu Xi’s. But Shoeki’sgenerativism theory had his own characteristics.Shoeki severely criticized various existing theories (prior thoughts). By criticizing thereligions of Confucianism, Taoism, Buddhism, Shintoism, he put forward the "NaturalShinto" concept, which is essentially different from Shintoism after Confucianism, Taoismand Buddhism incoming Japan."Natural Shinto" is substantially equal to "Natural True Aura",which is the original "natural world" with farming and symbiotic way. Both are the valuestandards for Shoeki to judge the meaning of all existence, people and things. In his eyes, itwas meaningless and must be denied if someone couldn’t conform to his value standards of "Natural Shinto" or "Natural True Aura ".Shoeki’s contributions to Japanese philosophy included his thoughts of human beings,interpersonal relationship, social relations, international relations and order. These ideas andtheories embodied in his ethics, social and national views. The theory of "True Aura" hadbeen expanded and used in his anthropology thought system. As "True Aura" was the onlyand eternal, therefore it is the source of equality for all things in universe. So, the diversity"qi" has become the source of difference for all things in the world. His theory of "Man"indeed contains the idea of "equality", but his concepts of man and woman, person andcharacter, career and position, state and nation, show the traits of his more discriminationtendency. So, it can be said，in Shoeki’s consciousness, the concepts of equality anddiscrimination exist simultaneously.更多还原