效忠孔門．刈其家言．騭之公論──江戶九州「龜門學」之儒學觀與經書觀析論

An Analysis of Confucianism and Confucian scripture View in ＂Kimon Studies＂ in Edo-Kyushu

日本江戶時代九州地區古文辭學派最主要之代表性學者，當推以龜井南冥、龜井昭陽父子為代表之「龜門學」。而若欲闡明龜門學之為學立場、儒學觀與經書觀，仍得從江戶古學派之學術發展演進視角切入觀察，故本文主要就龜井昭陽《讀辨道》中昭陽駁斥徂徠《辨道》所述內容，同時參照龜井昭陽闡述龜門學三代以來之「家學」基本立場的《家學小言》，以闡明龜井一門之儒學觀。同時一併考察自伊藤仁齋古義學，經荻生徂徠古文辭學而至九州龜門學，有關江戶古學派儒學觀與經書觀之轉折發展軌跡。而據本文考察，龜門學之儒學觀與經書觀乃折衷仁齋「古義學」與徂徠「古文辭」，進而修正詭激之徂徠學並益趨追求公正客觀，堅持「一統於孔門」之九州「龜門學」為學立場。另外，值得關注的是，龜門學嚴明分判「孔門」與「儒流」之別，並將此判準實踐於詁經之業，此詁經準據堪稱龜門學之一大特色。特別是其對孟、荀之態度，以及於漢儒中又有分判，乃至強調尊崇《論語》、《孔子家語》之主張，皆可提供吾人進一步重新省思《史記》、《漢書》所述之儒學觀、經書觀與江戶古學派之間的關聯。

The most representative scholars of the School of Kobunji Studies（古文辭學） in Kyushu during the Edo period are the ＂Kimon Studies（龜門學）＂ represented by Kamei Nanmei（龜井南冥） and Syoyo（昭陽）'s father and son. In order to explain the academic position, Confucianism, and scriptures of Kimon Studies, it is necessary to look at the academic development of the Kogaku School （古學派）in Edo period from the perspective of its evolution. Therefore, this paper focuses on Syoyo's Doku Bendo （讀辨道）and analyzes how he refutes the contents of Sorai（徂徠）'s Bendo（辨道）. At the same time, it also makes reference to Shoyo's Kagaku Shogen（家學小言）, which explains the basic position of ＂ Family Learning ＂ in the three generations of Kimon Studies, in order to clarify the Confucian view of Kamei's school. At the same time, the development of Confucianism and sutra in the Edo school of ancient studies from Ito Jinsai（伊藤仁齋）, through Ogyu Sorai（荻生徂徠） to Kyushu Kimon Studies, is examined. According to this paper, the Confucianism and scripture view of Kimon Studies is a compromise between Jinsai's Kogi Studies and Sorai's Kobunji Studies, and further modifies the eccentric Sorai Studies, and tends to pursue impartiality and objectivity, insisting on the Kyushu ＂Kimon Studies＂ of ＂unification in Confucianism＂ as the The Kogi Studies and the Sorai's Kobunji Studies have been revised and the Sroai Studies have become more objective and fair. In addition, it is worth noting that Kiomon's scholarship clearly distinguishes between ＂ School of Confucius ＂ and ＂Confucianism＂, and applies this criterion to the classical texts. In particular, its attitude toward Mencius（孟子） and Xunzi（荀子）, its differentiation among Han Confucianism, and its emphasis on respecting the Analects of Confucius and the Kongzi Jiayu（孔子家語） , can provide us with a further opportunity to rethink the relationship between the views of Confucianism and Confucian scripture as stated in the Shiji（史記） and the Hanshu（漢書） and the Kogaku School （古學派）in Edo period.