【作者】 张谷；

【导师】 徐水生；

【作者基本信息】 武汉大学 ， 中国哲学， 2006， 博士

【摘要】 在东亚思想文化史中观照中国传统哲学思想,是中国哲学研究的一项重要课题。日本作为东亚汉字文化圈的中一个重要文化区域,既深受佛教和儒家的影响,也深受道家思想的影响。近世作为日本的“前近代”,是日本文化发展的关键时期,也是日本接受道家思想的成熟期,因而,研究道家思想与日本近世文化的关系,是有重要意义的,但学界对此还关注不多。本文在已有相关研究的基础上,采取宏观把握与微观分析相结合的方法,重点考察日本近世的儒学、社会批判思想家、自然哲学家、经济思想家和町人、复古神道以及文学等几个方面具有代表性、而目前研究又相对薄弱的学派或人物,通过解读、分析主要相关文本,找出其与道家的思想关联,论证其思想受到道家影响的内容和方式等,并在此基础上进行恰当的概括和综合,力求形成一个较为系统、全面的观点,揭示道家思想在日本近世文化发展中的作用及变化。本文共分八个部分,即一至七章和结语。第一章概述近世以前道家思想在日本文化中的积淀。主要分“平安时代前”和“平安——室町时代”两个历史阶段,从《宪法十七条》、《古事记》、《日本书纪》、《怀风藻》、《万叶集》等日本古代典籍,以及平安时代的僧人空海和室町时代的五山禅僧的作品等,揭示近世以前道家思想对日本文化的渗透。这种渗透总体上并不深刻,但经过漫长的传播过程,道家思想在日本文化中形成了较为深厚的积淀。第二章首先论述日本近世道家思想发展的历史原因及老庄研究的概况,然后主要以徂徕学派为例,讨论道家思想对日本近世儒学的影响。日本近世前期(17世纪末以前),幕藩封建制度较为稳固,朱子学被奉为官学。中期以后,其封建体制危机日深,朱子学的权威逐渐丧失,思想文化领域出现了分化和多元的动向,道家开始受到日本历史上前所未有的关注、研究、吸收和利用,而道家思想在近世之前较深厚的文化积淀,则为其在近世的发展提供了充足的准备。徂徕学派是江户中期儒学的重要一支,它在批判老庄道家的同时,也重视研究和吸收道家思想。这集中体现于其三个代表人物荻生徂徕、太宰春台和服部南郭。荻生在“古文辞学”的方法论上,吸收了《庄子》的“得意忘言”的思想;在作为其理论核心的道论中,他利用了《老子》“道”的哲学;在经世论上,则把《老子》的“无为而治”作为“圣人之道”的重要补充。太宰春台在经世论上更加重视《老子》的“无为”,提出并论证其为“衰世之治道”。服部南郭对道家的吸收,主要表现于追随《庄子》,提出“隐”的人生论。第三章以安藤昌益为例,讨论道家思想对社会批判思想家的影响。安藤昌益是江户时代农民反封建思想的代表,而与朱子学、徂徕学等儒学学派以及复古神道等有着实质的不同。安藤虽然严厉地批判老庄道家为“不耕食”,但又借取了道家的思想观念。在宇宙论上,安藤提出宇宙的本原是“万万一真”、“活真一气”,与《庄子》的“天地一气”、“道通为一”的思想相通;在社会人生论和社会批判思想中,道家对其影响更为突出,他指出,圣人及其“私法”(“四民”的等级制和“五常”的道德规范)是“恶盗之根”,这可说与《老子》“绝圣弃智”、《庄子》“圣人不死,大盗不止”的思想如出一辙。他的“直耕直织,安衣安食,与天地同为四时之行”的“自然世”,与老庄的“小国寡民”和“至德之世”极为相似,其以“自然世”与“法世”对立的社会批判理路,源于道家从“自然”的立场审视现实社会的思维模式,而其“真人”的理想人格,亦来自《庄子》。第四章分别以海保青陵和石田梅岩为例,讨论道家思想对经济思想家和町人的影响。面对日本近世中期以后迅速发展的商品经济,海保青陵以经济思想家的身份,从藩政的立场出发,加以肯定,形成了与农本主义相对的重商的经济思想,“理”和“智”的思想是海保的经济思想的理论依据。关于《老子》,海保认为,“老子乃真儒”,《老子》是“生发智慧”之书。他吸收了老庄的思想,其“理”的概念,是基于对《老子》“道”的诠释而形成的,具有《老子》“道”的“似无实有”的特性,他的“智”,就是“从天理”而“不用己”,实为老庄之“无为”,而“生智”的方法,就是老庄之“虚”“静”。在社会经济论上,海保提出“循理而治”的社会经济管理原则,即“不自以为是,不人为造作,不管护过多”,采用“鼓舞之术”的激励措施,即通过奖励“使其自然悟之”、“不叱民不强行而行法令之法”,达到使民“忘”的社会管理目标,吸取了道家“无为”“自然”和“忘”的思想,还引用《老子》的君民关系论论证他关于国家和民间财富流动平衡和税收的经济理论。总之,海保对《老子》思想有重要吸收,并且加以发挥和改造。随着商品经济迅速发展,日本“町人”(居住于都市的商人和手工业者)阶层崛起,石田梅岩及其所开创的心学运动,是町人思想系统化和理论化的代表。石田肯定老庄道家助人从“泥于圣人之言”而不知圣人之“实体”的迷惑中醒悟,并受其重意轻言、重实轻名思想的影响,强调在认识上“知心”、“得于心”,而反对“拘泥于圣人之言”。第五章以三浦梅园为例,讨论道家思想对自然哲学家的影响。三浦梅园是日本近世相对超越了传统学派界限的自然哲学家的代表,其哲学大量吸取了道家的思想。在宇宙论上,他关于宇宙本原的“玄”的思想,即来源于老庄道家,特别是直接取自《庄子》。他把“玄”具体理解为“一元气之玄”,把宇宙的“聚散生化”归结为“一气之通”,发挥了《庄子》“通天下一气”的思想,而其关于宇宙规律的“条理”的哲学,也受到《庄子》“理”的思想的影响;在认识论上,三浦“达观于天地”的认识目标、“反观合一”的认识方法,都不同程度吸收了道家思想的内容,特别是,他关于万物平等,批判人类以是非相争,主张“是非之以天地”的认识标准思想,可谓《庄子》“齐是非”之说的翻版。另外,作为一个自然哲学家,三浦在人生论上也追随《庄子》,追求“与夫造物同化”和“忘而通”的境界。第六章以复古神道为例,讨论道家思想对日本民族宗教的影响。神道是日本固有的民族宗教,复古神道是理论化程度最高的神道形态之一,也是日本近世影响最大的神道派别。复古神道采取激烈排斥外来文化的态度,主张在日本古代典籍中寻求“日本精神”。在复古神道的代表人物契冲、贺茂真渊、本居宣长等的思想中,明显可见对道家的吸收。契冲的思想中,就有《庄子》不为物累、追求“逍遥”的人生哲学和《老子》“贵柔”思想的印记,贺茂真渊明确肯定老子“唱顺任天地,正合于天下之道”,认为日本“古道”的产生和形成,完全是“自然”的,是“顺任天地”之道,这一思想与道家的“自然”“无为”基本一致。作为“日本精神”的特征,贺茂提倡“真心”、“贵柔和”的道德。他所谓“真心”,是得之于天地的本真、自然之心,这与《庄子》的“真”和“真性”无异,至于“贵柔和”的思想,则显然来自《老子》。作为复古神道的完成者,本居宣长排斥中国文化(“汉意”)最激烈,但还是受到道家思想的一定影响。他承认老庄“自与神道相似者多”,肯定其“厌恶智巧、尊崇自然”,他批判儒家名教礼制的伪善性,反对“人为巧智”和“贪名”,反对违背人的自然情感和欲望,即“真心”,其与道家的理论归宿虽不同,但其着眼点和方法是一致的。第七章以松尾芭蕉和佚斋樗山为例,讨论道家思想对日本近世文学的影响。日本近世文学中出现了众多亲近道家思想的人物和作品。松尾芭蕉作为江户俳谐文学划时代的代表,在日本江户文学史上占有重要地位,松尾提出“随造化,与四季为友”,在思想内涵和语言表达形式上,都是以《庄子》“与造物者为人,而游乎天地之一气”的思想为摹本,《庄子》成为他人生和文学的精神支撑。道家思想对日本近世的通俗文学也产生了很大影响,佚斋樗山即是其代表。佚斋提出“庄子乃圣门之别派”的庄子观,试图把《庄子》思想融入儒学系统。佚斋把《庄子》顺从“造化”而“安命”思想解释为安于“造化所成”之“天性”,进而解释为安于社会性的“职分”,这就使《庄子》的“安命”转化为与现存社会制度协调一致的思想观念,反映了当时市民阶层在现存社会制度下寻求都市生活的安定感的心理。结语部分探讨道家思想在日本近世文化发展中的作用及变化。道家思想在日本近世文化发展中的作用,主要表现在五个方面:一是作为建构自然哲学的理论依据。道家特别是《庄子》特有的关于宇宙的基本思想,在三浦梅园的自然哲学中发挥着结构性的甚至主导的作用。“自然”、“真”和“道”这些道家特有的、具有深厚底蕴的思想观念,构成安藤昌益自然哲学的基调。二是作为社会文化批判的思想武器。老庄道家从“自然”的观念出发审视现实社会的基本理路,构成安藤昌益社会文化批判思想的基本框架,即从“自然世”的理念出发审视、批判和超越“法世”。道家提供了复古神道的文化批判模式,即批判儒学的“人为巧智”对人的“真心”的扭曲,并提出回归没有人为的自然古道。在江户时代,对道家思想的批判精神和思想的利用具有普遍性。三是作为政治经济思想的重要内容。道家“无为而治”的理念,进入荻生徂徕、太宰春台等的政治思想中而成为其组成部分,并逐渐得到强化。在海保青陵的经济思想中,“无为”则转化为社会经济管理的基本原则和策略。四是作为人生的理想境界。《庄子》的“造化”、“游”等思想渗透到日本近世文化的各领域和层面,构成了文人人生论的主要观念。五是作为开发智慧的思想资源。《老子》的“无为”、“虚”“静”等思想,经过海保青陵从智慧之学角度的解释,成为一种产生智慧的发动机制。道家思想的文化作用一直延伸到近代,对日本明治近代化思潮也发生了影响。道家思想在日本近世文化发展中有三个变化:一是趋于隐蔽。在日本近世,道家思想未形成学派,其接受主体,也多不公开承认对道家思想的吸收,有的反而持激烈的批评态度,其影响呈现隐蔽性。二是与儒家结合。道家思想在日本近世出现了与儒家结合,形成儒道合一思想形态的变化。这既有社会历史原因,也反映出日本文化对植入的各外来文化的灵活态度。三是日本化。道家思想在日本文化中被“转译”,从而带有日本特色,发生了“日本化”,如“自然”概念的变化。道家思想的“日本化”,是其与日本文化的深层特质交融的结果。更多还原

【Abstract】 To view Chinese traditional philosophy, in the history of East Asia culture, is an important topic in Chinese philosophical study. Japan as an important cultural region of Chinese character cultures zone in East Asian, is not only affected by both Buddhism and Confucianism, but also by Taoism. The modern times, as the former contemporary times of Japan, are the key period of its cultural development, and the period of maturity of Japan’s acceptance of Taoism, therefore, it is an important thesis to research the relationship between Taoism and Japanese culture, but the current study was weak side and figures . on the basis of the related research, this article is to take macro and micro analysis of the combined approach, with emphasis on inspection of the Japanese modern Confucianism, social critical thinkers, and natural philosopher, economic thinkers and tyounin, the kogaku sindou, literatures and several aspects of representative, which are few research. Through interpretation and analysis of its main relevant texts, This article has found out its ideological link to Taoism ,and has demonstrated its impact content and form affected by Taoism. on that basis, taking the appropriate summarization and integrated effort has created a more holistic, comprehensive view, and revealed the role and change of Taoism thinking in the development of modern Japanese culture.This thesis has divided into eight parts, namely chapter1-7 and chapter Conclusion. Chapter one, It has summarized the accumulations that Taoism effected on the Japanese culture in pre-modern times. It is Mainly divided into " before heian times " and " heian -- muromati times”two historical stages, from“Kenpoujyuunanajyou”,“Kojiki”,“Nihonsyoki”,“Kaifuusou”,“Manyousyuu”and other Japanese ancient classics, as well as the works of Monk Kuukai in heian times and the five works of Chanseng gozan in muromati times, it has been revealed that Taoism infiltrated to Japanese cultural in before modern times. Such infiltration is not deep overall, but after a long communication process, Taoism has been formed a relatively profound accumulation in Japanese culture.Chapter 2.In this chapter, firstly discusses the historical reason of Taoism in modern times of Japan, and the research Overview of Lao Tzu and Chuang Tzu, then takes the school of soraigakuha as an example to discuss what Taoism affected Confucianism in modern times of Japan.In the earlier period of Japanese modern times (17 century earlier), system of bakuhan was more secure, syusigaku was as officials study. After the middle period, the feudal system was of deep crisis, the authority of Zhuzixue gradually lost ,the ideological and cultural fields appeard a division and pluralistic trends, Taoism started by the Japanese unprecedented in the history of the concern, study, absorb and utilize, and Taoism thinking had relatively profound cultural accumulation before modern times, for the development of an Taoism had made adequate preparation.Soraigakuha , a major embranchment of Confucianism in middle times of the Edo period, criticisd Taoism ,as well as attached importance to the study and absorb Taoism thinking. This concentrated its three represents figures Ogiusorai, Tazaisyundai and Hattorinankaku. Ogiusorai ,in the methodology of kobunjigaku, absorbed the thinking in“Chuang Tzu”“only thinking instead of statement”;As its core theory of the Road theory, he uses the "Road" thinking; In his world theory, he took"rule by doing nothing" as an important supplement. the " St. true ". Tazaisyundai was more attention to the " rule by doing nothing " ,and Proposed and demonstrated what he so called "The theory of rule the ruined nation.". Hattorinankaku’s absorption of Taoism,was mainly in his life theory of following "Chuang Tzu," and Proposed "hidden" theory of life.Chapter three.Taking Andousyoueki as an example to discuss the impact of Taoism to social critical thinkers, Andousyoueki was the anti-feudal peasant representatives in the Edo period, there was a real difference between his thinking and Zhuzixue, soraigakuha and other Confucianism. Although severely criticized Lao Tzu and Chuang Tzu as "not giving food", but to borrow the ideas of Taoism. Theory in the universe nature, he proposed "everything from only one truth" and "live really at a stretch", interlinked the thinking of "Chuang Tzu," "Heaven and Earth at a stretch", "Road links to one"; In the social and life theory, Taoism effects on him was more pronounced. He pointed out that the saints and their "private law" ( "four civilian " hierarchical system and "five virtues" moral) is "the root of all the evils,"It is just as the same root of“abandon the saints and wisdom”of "Chuang Tzu", this can be said with the "I", "absolutely Saint of Knowledge", of "big mobsters are not killed until the saints are dead”of Lao Tzu . His "straight grain, straight net, no disable for immoderate clothing and food, act as the same step of the nature,"of "natural world",is extremely similar with "a small country with few civilians" and "the most moral world".the antagonistic social criticism way between "natural world" and the "Law World ", came from the thinking pattern, on the "natural" position of Taoism,to look at the reality of society, and their "real man" ideal personality, also from the "Chuang Tzu”.Chapter 4.Respectively, taking Kaihoseiryou and Isidabaigan as example to discuss the effects of Taoism on economic thinkers and tyounin. In the face of Japanese rapid development of the commodity economy, Kaihoseiryou as the economic thinkers, from the standpoint of Fan governance,was sure of it, thus, formed his emphasizing commercial thinking opposition to emphasising agricultural thinking ,"reasons" and "intellectual" is the theoretical basis of his economic thinking. Kaihoseiryou thought " Lao Tzu is really Confucian", it is a "growing smart" book, and absorb the thinking of Lao Tzu. His "reason" concept is based on the interpretation of "Road", with the "Road" and " character, and his "intellectual" means "from nature’s law" and " not from subjective action, is actually“doing nothing”of Lao Tzu, growing smart approach is "trivial" and "quiet." In the socio-economic theory, Kaihoseiryou proposed socio-economic management principle "rule as the law", "opinionated, non-pretentious, regardless of guarding excessive" and the "encouragement of the arts" incentive measures through incentives "to see the natural" and "not scold civilians, not enforced to the decrees of law”, to realize community management objectives of making civilian"forgotten" , absorbed "inaction" and "natural" and "forgotten" of Taoism and also cited the theory of the relationship between King to his fellow civilians of " Lao Tzu " to discuss economic theory.of the wealth on the state and civil ,and tax flows balance. In short, Kaihoseiryou absorbed " Lao Tzu " basilicly, even more,exerted and rebuilt it.Chapter five. Taking Miurabaien as an example to discuss the impact of Taoism to the natural philosophers. Miurabaien Japanese Garden is a natural philosophy representative who relatively superseded traditional school boundary, his philosophy absorbed the ideological of Taoism immensely. Theory in the universe, came from the "mysterious" thinking that comes from the Taoism, especially directly from the "Chuang Tzu." He regarded "black" specific understanding "of the one vigor of a mysterious," assembled“biochemica categorized of the universe”as " a vigor of specialists" and played the "Chuang Tzu," "links to the world at a stretch" and, his universe law was also affected by the thinking of“reason”of "Chuang Tzu," In epistemology, " To watch the world "of awareness goals of Miurabaien, "the integration" method of cognition,are all variably absorbed Taoism thinking, in particular,what his thinkings“everything is equal”, criticizing human compete by "a world of right and wrong",are the copy of"Chuang Tzu". In addition, as a natural philosopher, in the life theory, he also followed "Chuang Tzu," seeking the realm "with her creative assimilation" and "forgotten and specialists".With the rapid development of commodity economy, the Japanese " tyounin " (living in urban businessmen and artisans) class rise, Shitianmeiyan and the psychology campaign he inaugurated are the representatives of systematical and theoretical thinking of tyounin. Shi Tian was sure that Taoism help people awake from the "mud in the saints statements "but not know saints "entity", and he was affected by the thought emphasizing meaning but not linguistic (writing, academic, etc.), , emphasizing the understanding of the "mind ", obtaining " mind" and "not stick saints statements."Chapter six.Taking kogakusindou as an example of the nation to discuss Taoism impact on Japanese national religious. Shinto is Japan’s inherent national religion, kogakusindouas is the ancient theory of the highest degree of patterns Shinto, Japan’sand the biggest influence Shinto factions. Ancient Shinto took drastic exclusion of foreign cultural and held that t seeking "Japanese spirit."in the ancient classics. In the thought of Japan Ancient Shinto representatives Keityuu, Kamonomabuti, Motoorinorinaga, There were evident absorption of Taoism.In the thought of Keityuu, "Chuang Tzu," not things, the pursuit of the "bamboos" philosophy of life and the Fresh ,the most expensive , " Lao Tzu "; Kamonomabuti was clearly sure that "follow the world are qualified to the world of the Road" of " Lao Tzu ", and said that Japan Shinto was entirely "natural", "follow the Road ",this point is basically coordinated with Taoism. As a "Japanese spirit," he advocated "sincere" and "weakness,". He called "sincerely", accumulate merit through natural world is really the heart of it, and is the same as "truthfulness" and "real nature""Chua n ng Tzu". As "weekness",is apparently from the " Lao Tzu ". As the completed person of the ancient Shinto, Motoorinorinaga is the most drastic exclusion of karagokoro ,but still affected by Taoism thinking. He acknowledged " Shinto is very similar with Taoism," affirmed its "aversion wisdom, respected natural," he criticized the Confucian ethical for the hypocritical nature, no "artificial good -" and "corruption of", no violation of the natural feelings and desires, "sincerely", and Taoism theoretical result is different, but their focuses and methods are consistent.Chapter seven .Taking Matuobasyou and Issaityozan as examples to discuss the effects of Taoism on modern Japanese literature. many figures and works had emerged in the modern literature, which are close to Taoism. Matuobasyou ,as a literature landmark representatives in Japan Edo literature ,occupies an important position in the history of Edo literature, he proposed "With luck, and as Friends of the four seasons". In ideological content and language form, is approach to "Chuang Tzu," "people with creative persons, and travel between heaven and earth one gas", "Chuang Tzu" became his life and literary spiritual support. Taoism also had a great effect on Japanese popular literatures, Issaityozan is their representative. Issaityozan proposed "Chuang Tzu is the other school of St. doors " Chuang Tzu view. in an attempt to turn the ideas "Chuang Tzu" into Confucianism system. He interpreted following ones luck of "Chuang Tzu" "living as the "natural", and then explain it to settle society position, which makes "living as the "natural the life" of"Chuang Tzu" and the existing social system the coordinated ideas, This reflects citizens class at that time sought for the psychological sense of stability in the existing social system .Conclusion .It has explored that the role and change of Taoism in modern cultural development in Japan. The role are mainly in the following five aspects : Firstly, as a theoretical basis to construct natural philosophy. Taoism, particularly the basic thinking way on the universe of "Chuang Tzu", in Miurabaien philosophy, plays structural and even philosophical leading role. "natural", "truth" and "Tao" such unique profound ideas of Taoism construct the philosophy of Andousyoueki the basic tone. Secondly, as ideological weapons of social and cultural criticism. from the "natural" concept starting to survey social reality, it is contructed the basic framework of social and cultural criticism of Andousyoueki.i.e, from the "natural world",to examine, criticize and supersed "law World." Taoism provides critical way of the cultural ancient Shinto model ,that is,criticizes Confucianism the "sincere" distortions, and makes the natural path without artificial. In the Edo period, it was universal that using the ideas of critical spirit of Taoism. Thirdly, as an important part of political and economic thinking. Taoism "rule by doing nothing" concept into the thought of Ogiusorai and Tazaisyundai ,and gradually have been strengthened, in the Kaihoseiryou economic, was transformed into socio-economic management principles and strategies. Fourthly, as a life ideal realm. "Chuang Tzu,"on "spirit" and "Tour" has infiltrated Various fields and levels of the Japanese modern culture ,and constitute the major concepts of civilian life. Fifthly, the development of wisdom as the ideological resources. " Lao Tzu,"on "inaction" , "humble" , "static" and so on, through the interpretation of Kaihoseiryou on the eye of wisedom, as an engine system to .growing wisdom .Taoism has gone through three changes in Japanese modern times: Firstly,the hidden character. Taoism has penetrated Various fields and levels of the Japanese modern culture ,but few recipients clearly recognized that they absorbed Taoism, some of them even held fierce criticism attitude; Secondly, the combination of Taoism and Confucian .In modern times of Japan ,came out a combination of Taoism and Confucianism, formed the combination of Taoism and Confucian thought patterns of cultural phenomenon. Both social and historical reasons, but also reflects the Japanese culture flexible attitude to the foreign culture; Thirdly,for Japan. Taoism,in the Japanese culture, was "translated" to a Japanese character in the "Japan-based."For example. the conception "natural" of Taoism has undergone such a "Japanese affiliation."更多还原