從懷德堂看華夷論之超克──以中井履軒《辨妄》為線索

The Defeat of Huayi Theory as Seen In Kaitokudo -Taking NAKAI Riken 's ＂Benmo＂ As a Clue-

日本近世隨著儒家的興起，令華夷問題漸漸浮現，繼而出現日本非夷狄之論。在中井竹山、履軒兄弟時迎來黃金時期的大阪懷德堂，也傳下與華夷問題相關之言論。可謂懷德堂之觀念，得定位在淺見絅齋的延長線上。然而，絅齋立論的動機條主張日本與普世認同的漢土實乃相異的存在，故不具體談論日本缺陷，且將朝鮮視為日本的從屬國，欠缺包容他人的觀點。相對地，懷德堂冷靜地接納日本缺點，並將朝鮮視為獨立自主的國家，視他人與自己條同等之存在。懷德堂在自重的同時亦不忘尊重他人，將人我差異視之為個性而非優劣，因而得以成功跨越華夷問題。

In early modern Japan, with Confucianism on the rise and the issues in Huayi (華夷) beginning to emerge, a discourse materialized which denied that Japan was barbaric. Osaka's Kaitokudo, which reached a golden age in the time of Chikuzan Nakai and the Riken brothers, left behind a discourse that had followed out of Huayi. Thought by Kaitokudo was positioned as a direct extension of Keisai Asami. However, Keisai had a motive for arguing that Japan was different than the universal entity that was China, and as a result, he did not concretely mention its flaws, posited Korea as a dependent state of Japan, and lacked a viewpoint that allowed for other people. On the other hand, Kaitokudo calmly accepted Japan's faults, treated Korea as its own independent country, and allowed the treatment of others as equals with oneself. In this way, Kaitokudo succeeded in overcoming Huayi by respecting the self while not forgetting to respect others, and not privileging differences but recognizing them as elements of individuality.