近世前期日本儒者的女性教化策略——中江藤樹的善書受容與山崎齋的神道回歸

Early Modern Japanese Confucian Strategies for Women's Moral Education: Nakae Toju's Adaptation of Shanshu and Yamazaki Ansai's Return to Shinto

近世日本對於儒教思想的接納，是一個將源自中國的思想進行主動重構的創造性過程。本文透過比較分析陽明學者中江藤樹的《鑑草》與朱子學者山崎闇齋的《大和小學》，旨在闡明兩者對外來文化資源所採取的不同態度，以及由此產生的女性形象與性別秩序構想上的差異。藤樹積極吸收中國善書等資源，採取包容性的方法，將儒教、佛教、道教與神道等元素，以「明德佛性」這一概念進行系統性整合。他將外在的勸善懲惡邏輯，轉化為內在實踐的邏輯，並試圖透過敘事性的語言，對女性讀者的內心進行教化。相對地，闇齋則排斥佛教、道教為異端，試圖以排他性整合的方式，實現朱子學之「理」與日本「國體」的「妙契」。其教化方式以禮法的理論闡釋為主調，旨在將女性實踐與國家秩序相結合。儘管兩者的思想策略存在根本差異，但在後世均被視為講述儒教倫理的實用書籍，並同樣被接納為女性教化的基本讀物。由此可見，近世日本的「女性導向的儒教」具有多樣性，顯示出女性教化思想存在複線發展的特徵。

This paper compares and analyzes the Kagamigusa by Nakae Toju and the Yamato Shōgaku by Yarnazaki Ansai. It aims to clarify how these two thinkers adopted different attitudes toward external cultural resources and, as a result, how the images of women and gender order they conceived diverged. Toju actively incorporated Chinese Shanshu (morality books) and adopted an inclusive approach, systematically integrating elements of Confucianism, Buddhism, Daoism, and Shinto through the concept of ''Enlightened Virtue and Buddhahood''. In contrast, Ansai rejected Buddhism and Daoism, aiming for a ''profound harmony'' between the Zhu Xi School's ''Principle'' and the Japanese ''National Identity''. In later periods, both works were received as fundamental texts for women's education. The above demonstrates that ''Confucianism for women'' in early modern Japan was diverse, suggesting that the intellectual currents of moral instruction for women followed multiple, distinct trajectories.