吉田松陰《講孟餘話》的詮釋特質與其批判

本文旨在探討日本幕府末期思想家吉田松陰（1830-1859）所著《講孟餘話》的詮釋特質，以及松陰詮釋《孟子》所產生的解經方法論問題。這部著作懷有強烈的「尊王攘夷」之意識解經，因此本文第二節分析其「不在議論上之事而在事實上之教」的解經原則，亦即反對訓詁也排斥宋儒形上的論理，純從歷史的事實引證出發。筆者從﹙1﹚以史證經，﹙2﹚以日本主體性解經，﹙3﹚回到當代所處之危機環境解經等三方面，論述松陰這種解經的特色。但是，松陰這種獨特地強調解經者時空的主體性，不免帶來「經典義理的普遍與特殊之衝突」之問題，本文第三節即從松陰的同藩之前輩學者山縣太華（1781-1866）之〈講孟餘話評語〉中論述這個義理上的衝突，揀選出﹙1﹚辨君道－－「和漢同其理」與「和漢自別」；﹙2﹚論國體－－「天下公共之道」與「一國之獨」之優先性；﹙3﹚孝的「一本」論之「普遍」與「特殊」詮釋問題。並在第四小節中反省上述辯論，筆者將松陰解決經典義理衝突之模式稱之為「經典主體性之錯置」，即是以自己時空性取代經典與作者的時空性，企圖解消原始經典的普世性質以適應日本的特殊性。

This essay attempts to expound the interpretative characteristics of Jiang Meng yu hua 講孟餘話 by Japanese thinker Yoshida Shoin (吉田松陰, 1830-1859) and matters that arose from the methodology by which he interpreted Mencius. It was strongly characteristic of an ideology that put the Royal House ahead of foreign powers. I analyze Shoin’s principle of interpretation, which was based on facts rather than on theories. Thus, I explore Shoin’s interpretative characteristics in terms of 1) historical reliability of the Confucian Classics, 2) Japan-centered interpretation, and 3) an interpretation that has historical sympathy with the crisis Shoin faced during his time. However, Shoin’s unique emphasis on the space-time subjectivity of the interpreter has inevitably caused conflicts between its particularity and its universality so far as the core meaning of the Confucian Classics is concerned. The mode that Shoin offered to solve this conflict is called the “misplaced subjectivity of the Confucian Classics.” That is to say, to subject the universality of original Classics to the particularity of Japan, Shoin replaced the space-time subjectivity of the Classics and their authors with his own.