毛奇齡の思想遍歴 : 明末の學風と淸初期經學

Abstract

This paper is an inquiry into the change in Mao Chi-ling's (1623-1716?) view of scholarship. From this inquiry, it becomes apparent that the transition from Neo-Confucianism to Kao-cheng scholarship during the late-Ming and early-Qing period was far more complex than is commonly assumed. Mao was from Che-tung (浙東), and as a result he felt a natural affinity for the Yang-Ming school. However, above all he was a literatus, and his desire to study the Classics and anti-Chu Hsi polemics was an inheritance bequeathed to him via the atmosphere of late-Ming literature. Mao was greatly influenced by Chen Tzu-lung (陳子龍), who fostered the spirit of the renaissance movement known as the "return-to-ancient-style" (古文辭運動). Chen style was in some cases modeled on the Classics, and he hated the poetry and prose of the Song period. Mao began intensive study of the Classics in order to succeed in becoming a scholar supported by the Qing imperial court. The Kang-hsi emperor was not a dogmatic supporter of the Cheng-Chu school, and Mao misinterpreted that anti-Chu Hsi polemics suit emperor. Mao continued to study the Classics, removing himself, however, from the study of the problem of the nature of man and the way of moral cultivation. In his last years, however, his philological research into Chu Hsi began to extend into philosophical speculation. Following the Yang-Ming school as well as the principles of chih-liang-chih (致良知) and chih-hung-he-i (知行合一), Mao argued for the separation of philological study of the Classics from the pursuit of the study of moral cultivation. That is, he raised the suggestion that the view of scholarship suitable to the Kao-cheng school could be raised by following certain aspects of the Yang-Ming school. However, Mao's interpretation of chih-liang-chih and chih-hung-he-i differed in some degree from the original intention set forth by Wang Yang-Ming.