明善・觀我・野同--明末における桐城方氏の家學とその繼承

Abstract

In Wanli 25 (1597), Fang Xuejian 方學漸, then 58 years old, became convinced that the theory that there was no distinction between good and evil 無善無惡說 was mistaken. Then he attempted to fashion an order that could be applied to the changing society of Tongcheng, which had been transformed since the beginning of the Wanli era. Regarding good 善 and pattern 理 as the substantial essence, he demonstrated, on the one hand, concrete examples of good to the people of Tongcheng, and, on the other hand, deepened his belief that good and pattern transcended any fixed definition. Furthermore, he had scholarly exchanges with the members of the Donglin School 東林派, and he had recognized the existence of human as good. However, his recognition did not extend past a rudimentary level. After Feng Xuejian died in Wanli 43, his son Feng Dazhen 方大鎭 and Dazhen's friend Wu Yingbin 吳應賓 constructed a body of thought, built from where Xuejian had thought left off. Wu Yingbin was also the father of the wife of Fang Kongzhao 方孔炤, the heir of Dazhen. Wu Yingbin authored Zong yisheng lun 宗一聖論 and therein thoroughly argued the concept of egolessness 無我 and considered the uniqueness of the individual things that comprise the organic unity of all things 萬物一禮. According to Wu, the real state of an individual thing is manifest after increasingly profound levels of self-denial. After the Tianqi era, Feng Dazhen revised his thought on the basis of his interpretation of the hexagram of the fellowship with a person 同人卦 in Yi jing. While aim of his philosophy continued to be based on that of the Wanli era, he arrived at a new understanding that the real state of an individual thing could be apprehended through the path of precise analysis of external phenomena. This perspective differed from that of Feng Xuejian and Wu Yingbin in that it was focused on external phenomena. However, for him the act of following this path itself was nothing other than the actualizing the real state of an individual thing. In this sense, his understanding of the simultaneous interrelationship of the internal and the external was completed. The thought of Feng Kongzhao and his eldest son, Feng Yizhi 方以智 was formed by an even more precise consideration of the thought of the Feng clan of scholars.