宋代道學士大夫の「狂」者曾點への憧れ--朱熹とその弟子との問答を中心にして

Abstract

This study chiefly addresses the phenomenon of the admiration by Songdynasty Neo-Confucian 道學 scholar officials 士大夫 for Zeng Dian 曾點, the disciple of Confucius, who appears in the 11th chapter of the Analects, and the serious issue of its relationship to the thought of Zhu Xi 朱熹. In the first section, I argue its relation to the changes in the thought of Zhu Xi's disciple Chen Chun 陳淳, noting that just as there was a shift in Zhu Xi's belief in "attentiveness to that which was close at hand, " xiaxue 下學, scholarly concern shifted from "respect for virtue" 尊德性 to "the study of the way" 道問學, and from "acting forcefully" 力行 to "attaining wisdom" 致知 as result of Chen Chun's criticism late in life of Luxue 陸學, and that there was a shift in the object of admiration from Zeng Dian to Zengzi 曾子, and that within the critique of Luxue itself there was a change in thinking from that of Chen Chun to his that of disciple Chen Yi 陳沂, increasing the emphasis on "the study of the way, " "attainment of wisdom, " and Zenzi. In the second section, I start off with a reconsideration of the work of Shojiguchi Satoshi 小路口聰. It was not a matter of Zhu Xi denying the existence of Zeng Dian, but simply of treating him under the label "crazed" 狂 that had been "conferred" upon him by Confucius, and thus evaluating him positively to certain extent. I point out that an overemphasis on Zhu Xi's negative treatment of Zeng Dian necessarily stresses the opposition of the Zhu Xi and Luxue, and thereby Zhu Xi's favorable comments on Zeng Dian are ignored, and Zhu Xi's view of Zeng Dian is reduced to one-dimensionality. Finally, in the third section, I attempt to discover why the Southern-Song Neo-Confucian scholar officials were enamored of Zeng Dian and argued over his significance. I make clear that this was due to the scholar officials' "fascination with the natural world" 山林趣味 and "preference for reclusion" 遁世主義 in combination with the phenomenon of the boom in the building of academies 書院 based to Neo-Confucianism. However, this was not a mere "preference for reclusion." Behind it was a recognition that in regard to "management of worldly affairs" 經世, ideas that could be deemed internalized, such as the accumulation of knowledge while in the world of "reclusion" 隱 and avoiding government service as an official was actually the foundation of meritorious achievement in the political world, and that it was impossible for one who regularly delved into the complexities of the "reality" 實事 of the world of the "official" 官 to truly "manage the affairs of the world" in the manner of the "sages and virtuous men" 聖賢. It was amidst this manner of thinking that Zeng Dian was discovered as a human being who conformed to the "will of the sage" 聖人之志 without delving deeply into the complexities of "reality."