伊藤仁齋與理學的跨文化發展──復古主義與日本的古義學派

Itō Jinsai and the Cross-Cultural Development of Neo-Confucianism: The Ancient Meaning School and the Rise of Restorationism

本文以伊藤仁齋的《論孟字義》與陳淳的《性理字義》之關係為中心，討論東亞儒學在十七、十八世紀的跨文化發展。這一發展以復古主義為特徵，希圖繞開程朱理學的傳統，回歸原典，直接研究古代儒學典籍。作者指出，雖然伊藤仁齋及其古義學派常被視為這一復古主義的先驅，但其實在明代中國和朝鮮王國，相似的復古主義理念和實踐已經出現。在王陽明的學派及其批評者羅欽順的著作中，均可見其端倪。所以，仁齋的古義學派與明代儒學之間，存在一定的聯繫。因為在十六世紀的日朝戰爭中，有不少中國和朝鮮的儒學著作，流入日本，其中就可能包括陳淳的《性理字義》。但是，雖然仁齋的《論孟字義》，沿襲了《性理字義》的形式，但其中的差別也十分明顯，因為著者的志趣明顯不同。文章還討論了文化復古主義在十八世紀的進一步發展，並指出雖然仁齋的思想早於清代考證學，但對清代學者包括戴震，並無多大直接的影響。

A case study of Itō Jinsai's Gomō jigi (The Meaning of Terms in the Analects and Mencius論孟字義) and its relationship with Chen Chun's Xingli ziyi (The Meanings of Neo-Confucian Terms性理字義), this article traces and analyzes the cross-cultural development of Neo-Confucian learning in East Asia during the 17th and 18th centuries. This development was characterized by a restorationist interest, calling for a return to the original in Confucian study and circumventing the influence of the Cheng-Zhu School. The author argues that while Itō Jinsai and his Ancient Meaning School were often given the credit for pioneering the effort, this restorationism actually had already emerged in Ming China and Chōsen Korea, as shown, for instance, in the writings of Wang Yangming, his Mind-Heart School and Wang's critics such as Luo Qinshun. Thus, there was a certain connection between Jinsai's Ancient Meaning School and Ming Confucian learning, for through the Korean-Japanese War, Japanese scholars had gained access to many Confucian texts from both Korea and China, which possibly included Chen Chun's Xingli ziyi. However, though Jinsai followed Chen's format in writing his Gomō jigi, he also departed from Chen because the two apparently were motivated by a different interest. The article also discusses the later development of this restorationism in the 18th century and concludes that though Jinsai's work was anterior to Qing evidential learning, it had little tangible bearing on Qing scholars such as Dai Zhen.