일본 경학의 특징과 문제점 -고학(古學)을 중심으로-

Abstract

Japanese studies on Confucian classics were generated and continued from the 17th century to the early 19th century of the Tokugawa period. However, they had transformed themselves into the particular and various patterns, in accordance with the context of the times. The context means that Japan was a garrison state based on the ruling principle of military superiority, constituent of a military-dominant system under the Japanese feudal order. In this historical context, studies on Chinese classics had followed the specific-diverse transformation, that is Japanization. It entailed ‘politicization (officiation), instrumentalization (for governing technique), and constituting military science of Confucianism.’ In the process, the imported Confucianism and Zhuzixue (Neo-Confuciansim) used to be injured or to become dead. Therein lay various types of Japanized Confucianism, oriented toward non-Confucianism or de-/anti-Zhuzixue. This paper focuses on Kogaku which is a Japanized study on Chinese classics, a type of Japanese Confucianism. The typical scholars of Kogaku are Yamaga Soko, Ito Jinsai, and Ogyu Sorai. They hold the orientation to non-Confucianism, de-/anti-Zhuzixue in common. Only have differences in strength and weakness. By comparison, Jinsai’s Kogigaku has the fewest orientation to non-Confucianism. Although it rejects Zhuzixue, especially li(理), he respects Analects and Mengzi. He searches the Way of nichiyo zinrin (ethics for daily use), trying to reveal old meanings of the classics. He keeps Confucian authenticity in a sense. Kogigaku has few relations to such transformation of Confucianism as politicization, instrumentalization, and constituting military science. Second, Soko invented Shido (the way of Samurai) which transformed the teachings of Confucian classics into Samurai’s ethics. As such his Seigaku (the teachings of the sacred) bears quite a lot of non-Confucian elements. As a result, Confucian authenticity could be much injured or become dead, in consequence of his own military science and thinking. Furthermore, his constituing military science of Confucianism may connect with its politicization and instrumentalization. Third and the last, Sorai’s Kobunzigaku has the most non-Confucian elements. Or rather, the strongest orientation to politicization, instrumentalization, and constituting military science of Confucianism. For this reason, Kobunzigaku is the typical non-Confucian study on Confucian classics, deadly injured the authenticity of Confucianism.