平田篤胤的「古學」與諸子學、緯書、道教——宇宙、古史、地理的想像與書寫

Hirata Atsutane’s“Ancient Learning”and Its Relations to the Hundred Schools, Weft Texts, and Taoism: Imagination and Writing of the Cosmos, Ancient History, and World Geography

儘管平田篤胤被稱為國學者，其學也是一種「古學」。其主要內容與方法是在宣長學基礎上發展而來的，但後來篤胤發展出與宣長不同的神學。這主要是因為篤胤不僅閱讀大量儒學、道教相關典籍，更將諸子學、緯書、道家、中醫、基督教相關書籍乃至佛學典籍和蘭學知識等納入其知識體系中，以論證一個日本諸神所建構的世界。但本文特別關注平田篤胤思想與道教，及構成道教思想資源的諸子學和緯書等書中之上古中國歷史和地理想像、宇宙論說間之關聯。本文將先分析篤胤在《靈能真柱》等前中期著作與宣長國學系統相關的宇宙論、古史認識等問題。然後，在東亞歷史與知識脈絡中，以《老子》《枕中書》《老子中經》等道教相關文獻為主，探析道教思想中，以「太一」為首和以「盤古」為首的兩種宇宙生成論。之後，本文再以《赤縣太古傳》等後期文本為主，探究篤胤如何以諸子學、緯書等與道教相關的漢籍知識為媒介，將道教的宇宙生成論導入其對宇宙和古史的書寫和想像之中，從而建構出不同於道教，也不同於宣長國學的宇宙論、古史書寫。其次，因為道教諸神的誕生與活動和中國的地景結構緊密地結合在一起，故本文也分析篤胤為合理化其論述，而如何重新解釋緯書和道教相關文本中固有的世界地理想像和空間思維，並建構出日本中心的世界地理想像。從而，本文將對篤胤何以受到道教相關知識吸引，及道教對其思想體系的建構有何貢獻提出一種解釋，並主張從東亞思想史視野探究篤胤思想的必要性。

Although Hirata Atsutane平田篤胤(1776–1843) is known as a scholar of Kokugaku (“national studies”), his scholarship is also a form of“ancient learning.”Its main contents and methods were developed based on the works of Motoori Norinaga本居宣長(1730–1801), but Atsutane later developed a theology different from that of Norinaga. This was primarily because Atsutane not only read numerous Confucian and Taoist texts, but also incorporated books on the classics of Chinese historiography, Taoism, Taoist-related knowledge including the Hundred Schools of Thought and weishu緯書(weft texts), Chinese medicine, Christianity, Buddhism, and Dutch learning into his knowledge system to argue for a world constructed by the Japanese gods. Of these, the present article specifically examines the connections between Hirata Atsutane’s thought and Taoism, as well as the ancient Chinese historical and geographical imagery and cosmological theories found in the Hundred Schools of Thought and weishu that constitute the intellectual resources of Taoism. This article first analyzes Atsutane’s early and mid-career works, such as Tamanomihashira靈能真柱(The True Pillar of Spirit), to examine issues related to his cosmology and understanding of ancient history in relation to Norinaga’s Kokugaku. Then, within the historical and intellectual contexts of East Asia, it explores Taoist cosmological theories, primarily focusing on texts such as Laozi老子(Dao de jing道德經), Zhenzhong shu枕中書(The Pillow Book), and Laozi zhongjing老子中經(Central Scripture of Laozi), which present two theories of cosmic generation: one led by“Taiyi”太一(“the one”) and the other by“Pangu”盤古. Subsequently, this article focuses on later works, including Sekikentaikoden赤縣太古傳(The Ancient Legend of China), and explores how Atsutane used Taoist-related Chinese texts as a medium to introduce Taoist cosmological theories into his writings and imaginations of the cosmos and ancient history, thereby allowing him to construct a cosmology and historical narrative distinct from both Taoism and Norinaga’s Kokugaku. Additionally, because the birth and activities of Taoist gods are closely tied to China’s geographical structure, it analyzes how Atsutane reinterpreted the inherent geographical imagination and spatial thinking found in Taoist-related texts, constructing a Japan-centered world geography. This article thus offers an explanation for why Atsutane was attracted to Taoist knowledge and how Taoism and related texts contributed to the construction of his thought, while also arguing for the necessity of studying his thought from the perspective of East Asian intellectual history.