元田永孚的「君德輔導」與論語解釋－－關於『經筵論語進講錄』的考察

Motoda Eifu's Interpretations of the Analects and His Moral Influence on the Meiji Emperor

本文旨在通過對元田永孚（1818-1891）的日記和『經筵論語進講錄』的分析，顯示明治時代學術與政治的關係以及此種關係對經典闡釋所發生的影響。元田作為年輕的明治天皇（1852-1912）的儒學師傅，自1871起服務了整整二十年，深受天皇信賴。為改變當時政府的急進的西化政策，在1878年前後的兩年間，元田和他在宮中的同僚們發動了一場「天皇親政運動」。元田的『論語進講』正是於1878年1月至4月間進行的，其目的在於培養天皇「脩德政治之根本」。從[進講錄]的內容可以看出，元田以「內聖外王」作為其「君德輔導」的基本目標，以「仁者愛人」為治理國家的根本方針，以「國體論」為憲法欽定的主要依據，以灌輸忠孝道德為學校教育的首要任務。雖然「天皇親政運動」未能成功，但天皇在一八九○年［教育敕語〕公布和憲法實施時，終於被神聖化。而元田堅持以儒教為國教的思想和立場，也在他所參與起草的［教育敕語〕中得到了部分的實現。

By analyzing Motoda Eifu's (1818-1891) diary and lecture notes on the Analects prepared for the Meiji emperor (1852-1912), the present paper tries to illustrate the relations between knowledge and politics in early Meiji period and their effects on the interpretations of the Confucian classics. Motoda was the Confucian tutor for the young emperor for the two decades from 1871 to 1891 and won the trust of the emperor. In order to change the radical Westernization policies of the contemporary government, Motoda and his fellow officials in the Imperial Household Agency pushed the emperor to rule personally and directly in the two years around 1878, and the lectures on the Analects given in early 1878 was a part of this movement for enhancing the emperor's political and moral consciousness. Motoda's lecture notes showed clearly the major points of his tuition, including that the ideal ruler was the Confucian type of 'Sage-King,' that the cardinal ruling principle was ren-ai or humanity, that the concept of kokutai or national polity was the base for the imperial constitution, and that moral indoctrination was the principle mm of school education. Although the movement did not succeed, Motoda managed to exert his political and moral influences through the emperor in the following years and infused his Confucian ideas into the Imperial Rescript on Education of 1890.