日本의 近代 學術思潮와 陽明學

Abstract

Japan’s modern period is the time when the theoretical basis of the modern Japan’s imperialism, Asianism, national polity, and the Greater East Asia Co-prosperity Sphere existed and was introduced. Among them, Kongzi and Mengzi’s advanced Confucianism, Zhuzixue started from Song Period, and Neo-confucianism(新儒敎) were introduced and transferred to Japan with Edo(江戶) era. It became one part of Japan’s spiritual history regardless of being negative or positive. Also, Neo-confucianism created Japan-styled thoughts or Japanized thoughts different from the form of China’s Neo-confucianism through Shugo(習合) process, since it was introduced to the modern Japan. At the outset, Kogaku revolted against Zhuzixue, and then Kokugaku carried on. Then, Mitogaku significantly affected the national polity of Japan’s modern period. Such thought school formed one part of Japan’s spirits. This study was intended to execute the discussion ranging from the introduction of Neo- confucianism and to the birth of Kogaku(古學). This discussion was the process which extracted the core ideological factors in the consecutive process that Zhuzixue and Yang-ming Studies of Neo- confucianism were introduced to Japan and then were re-born as the new Japanese Zhuzixue and Japanese Yang-ming Studies. Accordingly, it described the active role of Yang-ming Studies in Japan’s modernization process. Besides, how modern Japanese intellectuals understood Yang-ming Studies(陽明學) and what Yang-ming Studies was positioned in Bushido, was discussed. Finally, it was indicated that Yang-ming Studies movement was succeeded as the studies school which was vivid in Japan’s history by taking the period of Yang-ming Studies movement as the example, after Japan’s modern period. Also, in Japan’s modernization process, how much Confucianism was affected in Japan’s society as the ideological basis of Meiji or in Japan’s society after Meiji, was intensively discussed through connecting with Yang-ming Studies. Also, This paper covered the spiritual world of Kogaku appeared as the transcendence and overcoming of Chinese Sinocentrisim or Antithese. It contained the advent of Japanese spirit and the establishment of self-identity. There was the fusion of compromise and harmony. As more detailed proof, the scholarship spirits of Ito Jinsai (1627～1705), Ogyu sorai(1666～1728) and Yamaga soko (1622～1685) who were the representative men of Kogaku were examined. In their scholarship spirits, there was commonly the strong opposition against Neo-confucianism (specifically, Zhuzixue).