【作者】 王明兵；

【导师】 韩东育；

【作者基本信息】 东北师范大学 ， 专门史， 2010， 博士

【摘要】 藤原惺窝(1561—1619),早在江户时代就名噪于世,素有“日本朱子学的鼻祖”、“近世儒学的开山”、“后世文学的始祖”之称,世人加诸其身的赞誉由此可见一斑。然而,迄今为止的相关研究,无论是数量还是探讨的深度,均难以令人满意。由于日本学界囿于一域之见的自我解读,一直裹足不前,而处于东亚汉文化原产地的中国学界又对其注意不够,所以有关藤原惺窝及其思想研究,始终难以取得突破性的进展。可是,如果将藤原惺窝置于东亚比较思想史学的大视野下,并立足于中日思想文化交流的横向纬度与日本思想史自身发展的纵向经线的交集点来观察,却不难发现,藤原惺窝的儒学思想、政治意识、伦教认知、文道诗情等思想认识的方方面面,既与宋学东传所诱发的日本中世末期“五山文化”向近世思想的过渡适为表里,又与织田、丰臣、德川政权之更迭转化和东亚国际关系的变动桴鼓相应。所以,中日综合视角下的藤原惺窝思想观察,显然已构成对其思想进行再解读的一个必要前提。第一章(序章)集中总结了以往藤原惺窝研究的成绩、问题以及不足,并在此基础上对藤原惺窝思想研究的意义、目标、价值、重点、难点、方法和手段作出了通盘的假说与规划,使得研究的可行性益加明瞭和清晰化。第二章对藤原惺窝的学术背景和思想渊源进行了勾稽探赜。藤原惺窝的学术和思想生成,乃日本中世末期向近世初期过度的时代变动与朱子学从中国向日本传播所诱发的东亚文化内部的思想异变之纵横交叠,合力而成。故而,其思想与理论,既有京都相国寺名衲东明宗昊和文凤宗韶等禅师的授受之功,又与宋明性理学之新知识体系的时代思潮密不可分。第三章系统爬梳了藤原惺窝“脱佛入儒”、以儒士立场出世的心路历程与事变轨迹。其“脱佛入儒”,虽诱发于朝鲜儒者姜沆的点拨与母殁后“孝行难尽”的佛门脱离,但背后所隐潜着的内在理路则是以朱子学体系对抗佛教理论并试图取而代之,所以从佛门逸脱出来的藤原惺窝,才对宋明理学表现出了一种不论“尊德性”还是“道问学”的全盘拥抱态度。第四章试图对藤原惺窝的儒学思想形态予以究明。在能够代表且体现惺窝思想水准和思维深度的《大学要略》中,既有明代学者林兆恩著述文辞和思想话语的鲜明痕迹,又有朱子学和阳明学的不少观点杂乎其中,所以,就基本情形而论,其认识不但没有超越中国宋明学者的思考范围,而且拿现今颇为规范的学术术语讲,亦不乏学术剽窃和盗袭之嫌。第五章对藤原惺窝的政治意识和国际视野进行了论析。他所考量的君臣关系以及选才用贤之道,在儒家政治视野下,不过老生之谈,了无新意;然而,其所倡导的和平双赢原则、求同存异互相尊重原则和平等互惠、相互救济原则等国际交往理念和国际商贸活动精神,在五百年前的东亚世界,实属难能可贵,在今天也不乏启发意义。第六章考稽和论析了藤原惺窝的交友世界与伦理思想。他的交友世界无疑是其伦理教化的一个外在表现;其思考虽然也大致不去儒家纲常名教之论断,然而,他对“男女有别”、“夫妇有别”与“妇妾有别”的社会性别角色论述以及对女性教育的重视,还确立了其日本史上的“女性论”嚆矢地位。第七章揭橥了藤原惺窝的文论和诗情意义与价值。藤原惺窝诗作众多,喜好杜甫、陶渊明之诗,并慕其为人,所以常引杜诗名句,并以酒、菊为主要意象来抒情言志。其“读书、穷理、存养”的文论思考,实不出“文以载道”的眼界和范围,故而与其说是文艺论述,倒不如被视为其理学思想的一种表达更符合实际些。第八章(终章)对藤原惺窝与日本近世思想之关联与影响予以概述和把握。藤原惺窝思想的“综合与折衷”特性及其隐藏其中的“日本主义”意识,凸显了江户日本学界的“道统”自立愿望和“去中国化”倾向。然而,其作为日本近世“脱佛入儒”、高唱儒教之第一人,开江户风气之先的作用和历史功绩则是不容抹杀的。这尤其得益于弟子林罗山与松永尺五对其思想的扬弃与传承。其身后所形成的“京师学派”无疑已成为构筑日本江户思想系谱之重要一环。更多还原

【Abstract】 Fjiwaraseika(1561-1619),well known as early as the Edo era .Famous as Japan’s Zhu Xi’s originator," "Modern Confucianism mountains", "ancestor of later literature," people have imposed on the praises of him is nothing less than never as Roo. However, relevant research, both in terms of quantity or to explore the depth of terms are not stand it excellent. As Japanese scholars are limited to see a domain of self-interpretation, has been hesitant, but in East Asia, the Chinese cultural origin of the Chinese scholars also insufficient attention given to them, so the research on Fjiwaraseika, is quite a few. If we put the Fjiwaraseika’s the thoughts relatively on the ideological history of East Asia into a large field of vision, legislative basis points in the Sino-Japanese cultural exchanges between the lateral thinking of the history of ideas latitude and Japan’s own development, the intersection point of the vertical meridian to observe, can be found Fjiwaraseika’s Confucian ideology, political awareness, moral cognition , and other aspects of thinking and understanding, not only with Song Xue-Dong Chuan-induced late medieval Japan, the " Gozan culture," for the transition to modernism, but also weaving Syokuhoutokugawa the change of regime transformation, as well as changes in international relations in East Asia relative to drum raft Should be. Therefore, a comprehensive perspective under Fjiwaraseika the observation of ideas, apparently re-interpretation of his thought has become a necessary precondition.The first chapter (Prologue) focused summary of the previous study of Fjiwaraseika’s achievements and problems and shortcomings, and also on this basis, Fjiwaraseika on the study of the significance of ideology, goals, values, focus, difficulties, methods and means of making the assumption that the overall and planning, making the feasibility study of the benefits and clarity.Chapter II author mainly writing about the Fjiwaraseika’s academic background and ideas of origin was the articulation of Probe Into. Fjiwaraseika’s academic and ideological nest generation, is the late medieval to modern times in Japan over the early age of change and Zhu Xi spread from China to Japan in East Asia induced by mutation of the culture and thinking within the vertical and horizontal overlap, jointly made. so their ideas and theories, the existing KyotoSokokuji were cassock Dongming were ho [Tomeisoukou] Culture and Feng Shao Zong [Bnbousousyou] Zen Master of the giving or receiving of such power, but also with the Song and Ming Neo-Confucianism of the new knowledge system trend of the times can not be separated off.Chapter III the author system Combing through the Fjiwaraseika‘s breaking away from Buddhism into Confucianism in order to explain the course of Confucian stance born with the incident trajectory. Its "off Buddhism into Confucianism," Although the North Korean Confucian Jiang appeared Hang [Kyoukou] of the Enlightenment from the induced and the mother dead, "no way of filial piety from the Buddhist, but the potential hidden behind the inner logic of the system is against Zhu Xi Buddhist theory and its replacement, so off come from the Buddhist Fjiwaraseika showing such an attitude about Neo-Confucianism, whether showing "respect for virtue" or "Dao Wen Xue" and embrace a comprehensive approach.Chapter IV the author researching on Fjiwaraseika’s Confucian ideology. he was able to represent and reflect the ideological level and depth of thinking, "university slightly" [Digakuyoryaku] in both the Ming Dynasty scholar Lin Zhaoen writing clear diction and ideological discourse traces of Zhu Xi and Yang Ming have learned many of their ideas in which mixed Therefore, the situation on the basic terms, their understanding is not only not independent of a Chinese Song and Ming the philosophy scholars, but rather to take the current norms of academic jargon, there is academic plagiarism and theft attack is suspect.Chapter V Fjiwaraseika’s political awareness and international perspective on the analysis carried out. He has to consider the relationship between the monarch and officials before the elections, with the yin of the Road, under the Confucian political vision, which is a cliché, nothing new; however, they advocated a peaceful win-win principle, the principle of seeking common ground of mutual respect and mutual benefit, mutual relief principle of international exchange philosophy and the spirit of international business activities, in the five hundred years ago in East Asia is an extraordinary achievement, this is also instructive.Chapter VI analyzed the Fjiwaraseika’s moral cognition. His friends in the world is undoubtedly one of its external manifestations of moral cognition; its thoughts although generally not to the thesis that the Confucian norm, however, he was "men and women are different," "couples are different," and "women’s concubines have difference "social gender roles, and discusses the importance of women’s education, or the history of Japan’s first" female "theory.Chapter VII Fjiwaraseika and poetic literary theory to be a manifestation of the ideal. Fjiwaraseika‘s numerous poems, preferences Du Fu, Tao Yuan-ming’s poem, and admire their identities, so often quoted Du Fu’s poetry of the sentence, and to wine and chrysanthemum as the main image to lyrical Yan Zhi. Its "reading, poor science, Cun-yang" symbol on the thinking, not really, "the text in order to set Tao" vision and expositions and therefore I not so much a literary discussion, it is better seen as an expression of the Neo-Confucianist more in line with more practical.Chapter VIII (final chapter) on Fjiwaraseika’s modern thought to be an overview of relevance and impact and grasp. Fjiwaraseika’s thinking "comprehensive and compromise," Characteristics and hide the "Japan-ism" awareness, highlights the Edo Japanese academia, "Orthodoxy," self-desire and "de-China" tendency. so, as Japan’s Modern "breaking away from Buddhism into Confucianism," sang the first person to Confucianism, open Edo culture and history of the role of the first achievements was obliterated. This is especially thanks to his disciples Luo Shan [Hyasirazan] and Matunagasyakugo strongly renounce their ideology and transmission. Latter formed, "the capital [Keisi] school" no doubt the thinking of Edo Naishi to build an important part of genealogy.更多还原