作為「身學」的日本儒學──以山崎闇齋的「敬」說與太宰春臺的「禮」說為考察中心

Japanese Confucianism as a Science of the Body: From the Perspective of Yamazaki Ansai's Jing and Dazai Syundai's Li

山崎闇齋（1618-1682）乃日本近世德川時代之代表性朱子學者，亦是日本崎門派朱子學的開山祖師。闇齋以及崎門派朱子學的特色就在以朱子思想為絕對真理，並試圖徹底體會朱子思想之奧義這一點。闇齋將「敬」視為朱子學之核心概念，特別重視、主張「居敬」的工夫。與之相對的，太宰春臺（1680-1747）是日本近世古學派的代表性學者，也是古文辭學派開山祖師荻生徂徠之高足。春臺與其師荻生徂徠同樣完全否定朱子學的世界觀，思維模式，徹底排斥朱子學式的心性論、工夫論。春臺以外在具體的「禮」為絕對標準，特別重視作為行為的「禮」山崎闇齋與太宰春臺兩人的學術思想立場、價值觀雖然完全不同，但兩人卻同樣重視「身」體，關心身體問題。本文將從兩人之「身體」理解此一角度來分析闇齋的「敬」說與春臺的「禮」說，將兩者加以對照，比較，進一步思考江戶日本儒學脈絡中的「身學」之特色。歷來一般認為崎門朱子學與古學思想是水火不相容，完全沒有共同之處。但筆者認為若從「身學」的角度來檢視，則闇齋之「敬」說與春臺之「禮」說，堪稱同樣都體現著存在於日本文化底層的日本式思維模式。

Yamazaki Ansai 山崎闇斎 (1618-1682) is a representative scholar of Syushigaku (Neo-Confucianism of Zhu Xi 朱熹 [1130-1200]) during the early modern Japanese Tokugawa period and the founder of the Kimon school 崎門派 of Syushigaku in Japan. Ansai and the Kimon school take Zhu's thought as absolute truth and seek to completely understand its deep meaning. Ansai believes jing敬 (respect, reverence) to be the core concept of Syushigaku and emphasizes the practice of jujing居敬 (＂abiding in reverence＂). In contrast, Dazai Syundai 太宰春台 (1680-1747), a representative scholar of the Kogaku school 古学派 in early modern Japan, and his teacher Ogyu Sorai 荻生徂徠 (1666-1728), founder of the Kobunji school 古文辞学派, completely reject the cosmology and epistemology of Syushigaku, including its theory of the mind and of the practice. To Syundai, the external, materialized li 禮 (rite, propriety) is the absolute standard and should be emphasized as a form of practice. Despite their epistemological and ideological differences, both Ansai and Syundai show concern for the issue of the body. It has been generally assumed that Kimon Syushigaku and Kogaku share nothing in common and are totally incompatible. However, Ansai, for his jing, and Syundai, for his Ii, both endeavor to develop a theory of self-cultivation based on the body while reconstructing Confucianism as a science of the body. I identify here the influence of Japanese cosmology and ideology and believe that the force that drives these two concepts, both originating from Chinese Confucianism, towards the direction of the science of the body is what Maruyama Masao terms the prototype or basso ostinato of Japanese culture.