山鹿素行之「聖學」與「士道」

Yamage-sokou`s Seigaku and Shido

元和元年（1615）夏季的大阪之役結束後，日本戰國時期以來的長期戰亂終告止息，天下亦漸趨泰平。隨此時代變遷，原本活耀於戰場上的武士們，脫除戰鬥者的甲冑的同時，亦必須追求嶄新的自我存在意義，以迎向和平之世的到來。在此時代背景與情勢的需求下，意圖將武士定位為統治階層，重新賦予他們相關指導理念的［士道］論，登上了歷史舞臺。日本近世初期，高唱［士道］，遇以此賦予武士階層符合新時代所需之存在意義及應有形態的思想家中，山鹿素行（1622~1685）為其中極具代表性的一位。素行「士道」論的內容詳載於《山鹿語類·卷21·士道篇》，而「士道」的理論依據來自其自謂「聖學」之復古性儒學思惟。本稿目的，在於探討素行「聖學」與「士道」的關連。第一節首先釐清「聖學」與「士道」的概念界定。第二節論述素行「聖學」中的人性論，及與之密切相連的規範主義。第三節探討素行「聖學」與「士道」的結構性相連。第四節析論「聖學」與「士道」的理論性結合。

In summer 1615. The Osaka Battle ended. Japan, eventually, began to have its stability after the period of chaotic battles. With the change of time, all those soldiers, once actively involved in battle fields, had to find a new role in a new era at the time they took off their armors. Under the needs of time background and circumstances, soldiers were re-identified to be feudality in the society. They were also, meanwhile, given the concept of Shido (士道, the moral principles and disciplines that Japanese Samurais observed) and returned back to the stage of Japanese history. In the very beginning of recent Japan, Shido was proposed and spread wide over. It attempted to endow soldiers a new social identity to fit in the new era. Among the greatest Japanese thinkers, Yamaga-sokou (1622~1685, shortened as Sokou in the following pages) kept the detailed contents about Shido in (Yamaga Gorui, V. 21, Shido). Moreover, the base of Shido has come from the traditional concept of Seigaku (聖學, the original Confucianism). The purpose of this paper is to discuss the correlation between Shidoand Seigaku. The first chapter focuses on the clarification of the boundary line between Shido and Seigaku. The second chapter describes Sokou's idea towards Humanism in Seigaku and the relationship with Prescriptivism. The third chapter is discussing structural relationship between Shido and Seigaku. The fourth chapter analyzes the theoretical combination.