【作者】 胡勇；

【导师】 王新春；

【作者基本信息】 山东大学 ， 中国哲学， 2010， 博士

【摘要】 作为日本江户前期最著名的朱子学派的思想家和汉学家之一,林罗山(1583年—1657年)在日本思想界和哲学界具有很高的地位。他历仕幕府四代将军,为朱子学在日本登上官学之地位做出了巨大贡献。通过对林罗山理学思想的研究,不仅可以使我们更加清楚地了解其对朱子学在整个东亚地区的传播和发展所发挥的重要作用,以及对东亚价值的确立产生的深远影响,而且有助于我们更深入地明晓宋明理学、尤其是朱子学在日本近世及近现代思想中的重要地位与意义。目前,学界有关林罗山思想的研究已取得了丰硕的成果。在前人研究的基础上,本文将主要采用文献对比研究的方式,通过对林罗山思想与朱熹思想的比较,探明二者在理气论、心性论、工夫论、境界论、宗教观等方面的异同之处,进而阐明林罗山对朱熹思想有选择性继承的原因,以此揭示朱子学在日本哲学文化语境下所开显出的新生面。对此,本文将从以下几个方面展开论述。首先是引言部分。本部分主要探讨了林罗山理学思想形成的时代背景以及学界对其学说的研究概况。就前者而言,文章从阐述中国文化、宋学尤其是朱子学在日本的传播与发展入手,指出朱子学在以藤原惺窝和林罗山为主的朱子学家的努力下,充分彰显其自身的特点,最终战胜佛教登上了官学之宝座,并在此后的130余年中维持了其不可撼动的地位。就后者而言,因为罗山思想的巨大影响力和所特有的历史地位,一直以来学界对于罗山的思想研究都未曾停止过,通过学者们的不懈努力取得了许多重大的成果。其中,日本有井上哲次郎等人通过研究指出,罗山在基本继承朱子学说的同时,却在理气关系论上调和了阳明的理气一元论；与之相反,石田一良等人则认为罗山确实在早年持有一元论观点,但从元和七、八年左右开始罗山最终将他的理气观定着于了朱子的理气二元论之上,完成了一个向朱子学心性论复归的过程。此外,在我国众多的罗山研究者中朱谦之、陈来、龚颖、赵刚等人的研究各具特色,均在不同侧面取得了显著的成果。其次是本论部分。在本论部分本文分为六章分别论述了罗山的生平及主要著述和罗山在理气论、心性论、工夫论、境界论、宗教观等方面对于朱子思想的继承和发展。林罗山之所以形成特色鲜明的理学思想,与他自身的成长经历是密不可分的,故本文在第一章中着力探讨他的人生经历与成学的心路历程。林罗山于1583年8月生于京都,13岁时入建仁寺开始学习汉学,22岁入师日本朱子学之开山藤原惺窝门下,并自次年起,仕讲于德川家族,历仕家康、秀忠、家光、家纲四代将军。在1657年的明历大火之后不久罗山病逝于上野,结束了他75岁的生涯。罗山一生读书不辍,著述颇丰,其主要著述被收录于各有七十五卷之多的罗山文集和诗集之中。此后,本文转入对林罗山思想的全面探究,第二章着重阐述了林罗山在朱子理气论的基础上形成的总体宇宙观。文章指出就理、气的概念而言,林罗山忠实地继承了朱子的学说。但是,在对理气之间关系的论述上,林罗山却表现出了与朱子不尽相同的特色。对此,日本的罗山研究者,以井上哲次郎为代表的一派认为,罗山尽管在理气论上尊崇了朱子的理本论,但却放弃了朱子学说中的理气二元论,转而支持了阳明的理气一元论。与之相对,石田一良等人则提出另外一种说法。他们指出林罗山的理气观并非是一个静态的存在,而是一个发展变化的过程。尽管在罗山的早期思想中确有倾向于阳明理气一元论的观点出现,但在后期,罗山最终将他思想之立足点置于了朱子学的立场之上。石田同时明确了罗山在理气论思想上完成这一转折的具体时间,即：元和六年,罗山38岁之时。本文综合考察井上和石田两说,并基于对罗山原作的进一步考证提出了下述观点。首先应该肯定罗山的理气论既不同于朱子,也不同于阳明,更不是单纯的折中组合,而是罗山所独创的适合当时日本社会背景的理论体系。同时,正如石田等人所言,在早期罗山虽知有悖朱子之意,却依然支持了阳明的理气一元论,到了后期又转而支持了朱子的理气二元论,在其理气关系论上表现出了较为明显的变迁轨迹。然而,笔者通过文献考证认为,罗山理气观的这种变化并非是跨越式的转折,而仅是倾向性上的调整而已。就整体而言,与朱子相同,罗山也以理作为了其宇宙论的终极根基,认为宇宙万有皆源于形而上之理与形而下之气的结合化生,由此可以认为罗山在理气论上基本继承了朱子学说。本文第三章主要论述了林罗山在心性论方面对朱子之学的继承与重建。文章指出,罗山与朱子的一致之处表现在对于心、性的定义以及五常与性的关系、性即理、性本善、心统性情等观点上。然而于另一方面,在罗山明晓朱子以禀气之浊为恶之来源和朱子关于气质之性的论述的同时,却又在此问题上多次表现出了诸多怀疑和困惑。这确是罗山思想的费解之处,但同时也是最值得深思之处,笔者认为罗山对于朱子学心性论的改造是与其社会地位、文化背景及时代背景有关,是罗山思想的最大特色之一。此外,在对于情的定义等问题上,罗山也表现出了对朱子理论进行简化处理的倾向。综上不难看出罗山沿着朱子之理路,在重建具有日本特色的朱子学心性论方面所付出的努力与尝试。本文第四章主要从格物致知、敬两方面论述了林罗山的工夫论思想。文章指出,在工夫入路上,林罗山与朱子一样对《大学》之道的三纲八目,尤其是格物致知的论述推崇有加,认为要明理、致知必须要先格物。与此同时,林罗山还在主敬涵养、慎独等工夫论方面,以及知先行后的认知论方面表现出了对朱子思想的继承。不仅如此,即便是在治学的态度上,罗山也秉承并且践行了朱子的勤勉和孜孜不倦。正是受益于这一治学态度,罗山同朱子一样也留下了诸多传世之作。罗山更以朱子之说警醒后学,要象先贤那样在做学问时要勤学勉思,认真体认方可有所成就。在忠实继承朱子学工夫论观点的同时,罗山还曾表述了他可以对朱子学太过严格的治学观进行折中的见解,虽然这可能有悖于朱子之本意,但却能够促进朱子学在日本的迅速传播和进一步发展。本文第五章从天人贯通的圣贤境界、乐之境界、现实人生角色意识之应然自觉、存顺没宁的人生态度等方面展开对林罗山有关理想人生之追求的探讨。文章指出,罗山在圣贤境界、乐的境界等方面较好地继承了朱子精神,从而展现了他所追求的理想境界。但与之同时,罗山也立足于其独到的视角,对颜渊之乐与曾点之乐提出了素朴的质疑,由此透显出罗山对乐之境界的理解有着深远的一面。可以说,罗山的乐是一种更加深沉的乐。它不仅是处于逆境之中能泰然处之、虽居于陋巷、箪食瓢饮而能不移不屈的乐观心态,更是一种将家国天下之大事据为己任后的、发自于内心之忧患意识的乐,是一种置身于天人一体的宇宙中的大我之乐。如此恢弘之乐是不可与一种简单的乐观心态同日而语的。这里,罗山表现出来的是一种冷静的思维,这种思虑尽管不及曾子浴沂风雩时的洒脱,也不若茂叔吟风弄月般的倜傥,但却不失思想家所应该具有的犀利。本文第六章从排佛老、排耶稣以及神儒合一论这两个方面阐述了林罗山对于宗教的态度,以及基于神儒合一的主张对理学思想的发展。文章指出,罗山与其他朱子学者一样在排佛老和排耶稣的历程中付出了诸多艰辛的努力。就其批判的方式和角度而言,罗山与朱子保持了较高的统一性。罗山首先在揭露了佛教虚空本质的基础之上,对佛教危及人伦、有害纲常的思想实质提出了尖锐的批判。与此同时,罗山还坚定地基于朱子学理本论的立场与耶教徒进行了多次正面交锋。罗山在论辩中表现出来的锋芒和最终取得的战果无不将朱子学所具有的魅力尽展无余,更对朱子学在日本的进一步发展起到了有效的促进作用。然而,罗山绝非无神论者,对于宗教的态度也并不是一味的排斥。例如,罗山对日本神道就采用了统一论的手法,积极将之与儒学思想进行整合,大力推行他的神儒合一论观点。本文认为罗山的这一观点以其灵活的宗教态度为朱子学争得了更大的生存和发展的空间,并开启了罗山神儒合一论下的理学新境遇。但是,必须指出的是这种神儒合一论也存在着不应回避的弊端。此弊端主要表现在它给予了日本神道,这一日本固有的宗教神学以学理的论证,加深了神道本身的负面影响。众所周知,日本神道的非理性因素特别突出,对之后的军国主义起到了诱发作用。当然,这是罗山所始料未及的。在探讨罗山之学丰富内容的基础上,本文在余论部分中对罗山思想作了总结性评价。其一,具体考察了罗山思想的综合性、实证性、启蒙性之特点,并对其中的局限性作了分析。文章指出,因为在林罗山的理学思想中不仅有对朱子学的继承和发扬,更有对阳明心学以及日本神道等诸多思想的融会,所以林罗山的理学思想体系是一个独具特色的体系,同时更是一个内涵丰富、思辨性鲜明、理论研究价值巨大的体系。罗山在继承朱子思想的同时更将其融入了日本文化的语境下,以他独到的见解和创造性的解释为朱子学在日本的传播及发展提供了强大的生命力。其二,具体分析了罗山对朱子学批判性继承的原因。罗山对朱子学理论的取舍和改造的原因有很多,笔者认为这首先与罗山的特殊身份和地位有关。林罗山历仕四代大将军,地位显赫。罗山的身份不仅为他提供了良好的学术研究资源,更使他具有了较强的学术自信心,可以更为从容地面对舶来文化,可以在仔细研习的基础上加以甄别和有选择的继承。罗山的学术自尊心也无时不在催促他要进行理论上的创新,创造出更加合乎日本风土的、具有罗山特色的思想体系。在这一体系中有很多貌似融合了朱子和阳明两派的思想,但是究其实质,这些思想本身却是与两者皆不尽同的,可以说这便是罗山有选择的继承。这种继承同时正是一种发展,是罗山朱子学思想体系的最大亮点之所在。其次,正如理不离气那样,在实践层面上亦没有独立于文化背景而可以孤立存在的理论体系。日本作为岛国的地理特点和大和民族相对单一的文化背景使得罗山的理论走向了简单化、归纳化。所以,罗山作为日本哲学家,对于朱子缜密而细致的理论体系进行的简单化表述和解释是完全可以理解的。同时,这种统一化的思维倾向也是符合日本风土的。尽管朱子学理论在罗山的思想框架下有所变容,但是这一变容却恰恰使得朱子学思想具有了更大的合理性。再加之日本文化中所固有的、相对较强的包容性,这便使得罗山式的朱子学在当时的日本获得了更为广阔生存和发展的空间。再次,罗山所处的时代是日本社会刚刚从战乱中复苏的时代,在社会资本和思想空间上都没有太多的余裕将哲思引向深入。为了能够让儒家思想能够更好更快的为当时的幕府统治服务,将理论体系简化、让教义愈发鲜明易懂就成为了当时的统治阶级和罗山所处时代的共同要求。另外,在受体层面上说,当时的日本民众也急需找回在战乱中迷失旷久的人生观、价值观和社会主流思想意识。这些也从另外一个角度对罗山思想提出了要求。在理论构架合理,同时不失说服力的基础上,简单明了的解释“恶”等人伦层面上的思想问题便很自然的成为了罗山不可规避的历史使命。综上所述,林罗山对朱子学在日本的继承、传播和发展做出了不可磨灭的巨大贡献。更多还原

【Abstract】 Research PurposeHayashi Razan (1583-1657), as one of the most renowned thinkers and sinologists of the School of Zhu Xi in the early Edo period, enjoys a very high position in the ideological and philosophical fields of Japan. He served four successive shoguns and made a great contribution to establish the School of Zhu Xi as the official ideology of Japan. A study of Hayashi Razan’s thought will clarify the far-reaching influence of the School of Principle and, in particular, the School of Zhu Xi of the Song and Ming Dynasties, on modern Japan and modern Japanese thoughts.Both Japan and China are parts of the East Asian Cultural Sphere. In modern times, Japan, a neighbor of China separated by a strip of water, develops rapidly in both economy and culture. A study of Japan’s development from the prospective of philosophy and ideology will widen the scope of the research on the School of Zhu Xi and benefit China’s development in related fields.Research MethodsIn view of the author’s specialty in Japanese, this thesis mainly adopts contrast studies of literature. By comparing Hayashi Razan and Zhu Xi’s thoughts, this thesis makes clear their similarities and differences in the theory li (rational principle) and qi (vital force), the theory of heart and mind, the theory of self-cultivation, the theory of ideological level, and the outlook of religion, and further indentifies the reasons for Hayashi Razan’s selection of Zhu Xi’s thoughts.Conclusion and SignificanceHayashi Razan’s thought not only inherits and develops the School of Zhu Xi but also combines Wang Yangming’s School of Mind and Japanese Shinto. Hayashi Razan’s ideological system of the School of Zhu Xi is a distinctive one with rich contents and rigorous logic.Theory of li and qi:Hayashi Razan faithfully inherits Zhu Xi’s teachings in the literal sense of li and qi. However, his discussion of the relationship between li and qi is not completely the same with that of Zhu Xi. There are, among Japanese researchers of Razan, mainly two theories as to Hayashi Razan’s theory of the relationship between li and qi. One theory, represented by Inoue Tetsujiro, holds that while Razan reveres the fundamental role of li proposed by Zhu Xi, he supports the metaphysical monism of Wang Yangming rather than the dualism of Zhu Xi. The other theory with Yisida Yitiro as its representative points out that Razan’s view of the relationship between li and qi is not a static existence but a dynamic process, and that although Razan is inclined to Yangming’s monism in his early years, he later bases his thought on the School of Zhu Xi. Through studies Yisida fixes the date of Razan’s change in the theory of li and qi in the sixth year of Genna (1620 A.D.) at the age of 38. A comprehensive study of the two theories and their evidences convinces the author that Razan’s theory is different from that of Zhu Xi or that of Yangming, still less the simple combination of them. Rather, Razan creates a theory compatible to the social background of Japan in his times. Besides, although Razan does show a switch from monism to dualism in his theory of li and qi, it is not an abrupt leap but an adjustment in inclination.Theory of mind and nature:Razan is basically in line with Zhu Xi in such views as the concept mind and nature, the relationship between the five cardinal virtues and nature, the identity between nature and li, the idea of innate human goodness, and the dominance of nature over disposition.While Razan shows his deep understanding of Zhu Xi’s discussion of the essence of qi, he is different from Zhu Xi in that he raises his question of and expresses his confusion about the source of evil. It is not unreasonable to say that it is the obscurity of Razan’s theory of mind and nature as well as the part that deserves the most profound thinking.Furthermore, Razan’s shows an inclination to simplify the theory of Zhu Xi in issues like the definition of disposition. The author is convinced that Hayashi Razan’s remolding of Zhu Xi’s theory of mind and nature is the inevitable outcome of his social status, cultural background, and historical context as well as one of the most distinctive features of Razan’s thought.Theory of self-cultivation:Hayashi Razan, like Zhu Xi, holds the essence of The Great Learning in esteem and believes that gewu, the investigation of things, has primacy in the understanding of principle and the extension of knowledge. Razan’s inheritance of Zhu Xi’s thought can also be seeing in such views as propriety, self-restraint, and introspection in the theory of self-cultivation as well as his view of knowledge prior to action in the theory of cognition. Moreover, Razan, following Zhu Xi, is particularly assiduous in pursuing his studies. Benefiting from this attitude of scholarship, Razan, just like Zhu Xi, leaves many works that would be handed down from age to age. Razan also advices younger scholars to be as diligent and meditative as the sages of the past in their studies so as to become a man of accomplishment.Theory of ideological level:Razan’s exposition on such issues as personality and the level of happiness shows that he does well in adhering to the spirit of Zhu Xi’s theory of ideological level. However, Razan also, from his own unique prospective, raises naive questions abut the happiness of Yan Yuan and that of Zeng Dian. It can thus be deduced that Razan’s understanding of the level of happiness has its deep aspect. Therefore, it is safe to say that Razan’s happiness is more profound. It is not only the optimistic mentality of being composed in the face of adversity and of being unyielding in poor livelihood, but also a happiness that comes after one takes the state and its affairs as his responsibility and that derives from one’s awareness of troubles. Basing on the theory that man is an integral part of nature, it is a happiness that puts the interest of society before one’s own. Such a great happiness cannot be mentioned in the same breath with simple optimism. What Razan shows here is his calmness in thinking, which though not as free and easy as that of Zeng Xi or as untrammeled as that of Zhou Dunyi, is still keen enough for a thinker.Outlook of Religion:Razan, like other scholars of the School of Zhu Xi, makes painstaking efforts to deny Buddhism and Christianity. His criticism, in terms of its ways and angles, is highly in line with that of Zhu Xi. Razan, after exposing the void nature of Buddhism, sharply criticizes that it is, in substance, harmful to human relations as well as the cardinal guides and virtues. Razan also makes several direct confrontations with Christians on the basis of his firm stand in the fundamental role of li. Both the talent Razan displayed and the victory he finally achieved in those debates exhibits the charm of the School of Zhu Xi and promotes its further development in Japan.However, Hayashi Razan does not completely exclude religion. For instance, he unites Shinto, adjusts it to Confucianism, and promotes his theory of the unity of Confucianism and Shinto. Perhaps it is because of Razan’s flexible attitude towards religion that the School of Zhu Xi gains more space for its existence and development in Japan.In summary, the essence of Razan’s theory of the School of Zhu Xi is:because the way of Heaven is the foundation of the ultimate value of the way of man, man should know the operation of human affairs by learning the way of Heaven. Meanwhile, the li shared by all things connects the way of Heaven with the life of man, and makes all things in this organic world, which evolves from the interaction of li and qi, vitally interrelates with each other. Therefore, as the wisest of all creatures, man should, through deliberate self-restraint and intentional cultivation, improve his qualities and fully display the purest and best li that he receives. Razan believes that when establishing the connection between all things, man should bring into full play his role as the subject of life, which is what makes man as man, so that the real word he lives in will become more and more harmonious. The realization of all this, however, requires man’s deliberate self-constraint and cultivation. Razan, in his grand Confucian vision, constantly learns from the thought of the School of Zhu Xi and actively put it into practice, which sets an example for later scholars.While Hayashi Razan mainly inherits his thought from that of the School of Zhu Xi, he also adds to his thought achievements from other academic fields and, with his original view and creative explanation, makes an enormous contribution to the development of the School of Zhu Xi in Japan.There are many reasons for Razan’s selection and remolding of the theory of the School of Zhu Xi. One of them is his special status. Hayashi Razan served four successive shoguns and enjoyed a position of eminence. His status not only provides him with abundant resources for academic studies but also gives him strong academic confidence, so that he could calmly deal with foreign cultures and after careful studies, make judgments and selections before inheriting them. Razan’s confidence in academics also constantly prompts him to innovate in the theoretical plane and create his distinctive ideology in conformity with the natural conditions and social customs of Japan. Many thoughts in this ideological system appear to integrate those of the schools of Zhu Xi and Yangming. However, they are essentially different from those of the two schools. In other words, Razan makes deliberate selections in his inheritance. This inheritance is also a kind of development and the most attractive part of Razan’s ideological system of the School of Zhu Xi. In addition, just as li is inseparable from qi, no theoretical system could be independent from the cultural background in the practical plane. Japan’s geographic features as an island country and its single culture of the Yamato people lead to the simplification and generalization of Razan’s theory. Therefore, it is understandable that Razan, a Japanese philosopher, makes simplified expressions and interpretations of Zhu Xi’s meticulous ideological system. Meanwhile, this thinking inclination to unification also conforms to the conditions and customs of Japan. Therefore, although the theory of the School of Zhu Xi undergoes changes in the framework of Razan’s thought, it is these changes that add more rationality to the thought of the School of Zhu Xi. Further facilitated by the inherent strong tolerance of Japanese culture, the Hayashi clan of the School of Zhu Xi gains more space for its existence and development in Japan.Razan lives in an age when Japan has just recovered from the chaos caused by war and there is not too much spare social capital or space of thought for deepening philosophy. In order to adapt Confucianism to better serving the ruling of the shogunate, it has become the common request of the ruling classes and the age Razan lives in to simplify the theoretical system and to make the doctrines more easily to be understood. On the other hand, from the prospective of the subjects, the Japanese people are badly in need of retrieving the long lost outlook of life, values, and the mainstream of social ideology. All this calls for the Razan thought from a different angle. It naturally becomes an inevitable historical mission for Razan to give a simple and clear explanation of such issue as evil in human relations on the basis of a rational theoretical framework and persuasiveness.In conclusion, Hayashi Razan has made an indelible contribution to the inheritance, dissemination, and development of the School of Zhu Xi in Japan.更多还原