《論語徵》中所見荻生徂徠之《詩經》觀

Sorai Ogyu's View of the Odes in his Rongo cho

本文以究明徂徠的《詩經》觀及其對日本學界之影響，《詩經》對徂徠學術而言，居何等地位？其時代意義如何？等問題為目的。徂徠的《詩》觀，如「淫詩觀」受楊慎影響；認為「思無邪」是孔子取義於《詩》的方法論；學《詩》成德者，乃因熟悉性情，故能「溫柔敦厚」；徂徠以「《詩》悉人情」指出朱熹以義理說《詩》之誤；又認為「學《詩》則能言」，能專對，有利外交工作；學《詩》能法言、「能知賢人」，而用於政。徂徠雖將《詩》置於四教之輔助地位，卻是不可或缺之重要角色。徂徠透過對朱熹與仁齋的批判，使古文辭學派成功地居於學術主流，其思想經由其弟子之著作回流中國。本文可為探究古文辭學派《詩經》學者，提供更深入的探討。

This study seeks to explicate Sorai Ogyu's views of the Odes, how he influenced other Japanese scholars, what status he afforded the Odes, and what historical significance of his research is. Ogyu's views of the Odes (such as ＂viewing the Odes as emotive love poems＂) were influenced by Yang Shen. He believed that ＂thoughts were pure＂ (si wu xie) was a methodology that Confucius appropriated from the Odes. He also held that those who become erudite in the Odes would be ＂gentle and honest＂ because they would know about human nature and sentiments. Ogyū used the thought ＂the Odes know well the sentiments of man＂ to highlight errors in Zhu Xi's using logical reasoning to explain the Odes. His views also include ＂the Odes can teach one to speak＂; they can enable one to handle any situation; and they are beneficial in diplomatic work. Other benefits include being able to speak according to propriety, being able to recognize who is wise, and other political applications. Although Ogyū placed the Odes in a secondary position to the Four Teachings, he felt it plays an irreplaceably important role. Ogyu's criticisms of Zhu Xi and Jinsai Ito enabled the Ancient Wording School (kobunjigaku) to successfully become mainstream. His thoughts made their way back to China via the writings of his disciples. Findings in this study provide a deeper treatment of the use of the Odes in the Ancient Wording School and will be of aid to scholars who do research in this area.