<論説>小楠学の儒教的思想形態について

Abstract

横井小楠は肥後藩校時習館における二五年に渉る朱子学の学習とその後の研究生活において完全な儒学者としての実力を備えていた。またその学殖が小楠の思想や諸事業に基本的原理を与えているところに小楠学の著しい特色がある。小楠の思想史的事業を列挙するならば、実学講学と実学党による時習館の経営、福井藩における教学と落政の改革、開国論の提唱、実学豪農党の結成、キリスト教研究、倒幕列藩同盟の運動等があり、小楠没後の影響としては、実学豪農党の維新藩政権、熊本バンドの結成及び同志社と同志社教会の指導等を数えることができる。しかもこれら一連の小楠の事業は、すべて小楠の「実学」あるいは「堯舜孔子の道」「唐虞三代の道」という新儒学説の原理によって貫徹されている。肥後藩教学史上には、闇斎学・徂徠学・水戸学・蕃山学・陽明学等の、永い伝統がありながら、小楠の依拠した学問は、時習館成立の宝暦期に活躍した大塚退野の学であり、退野学は十六世紀朝鮮の李退溪の学問に淵源する。退溪の『自省録』は朝鮮役に日本に伝来し、闇斎学と退野学がその後嗣である。退溪学は朱熹を尊奉する純粋朱子学で、ことに後世の朱子学の訓詁的文学的側面を排斥して現実の倫理と経世の姿勢を正すことを本領とする。退溪の「発端興起」と退野の「立志・本領」はその点きわめて道義主義的で、これを「実学」とも称するが、その場合の「実学」は道義的本領が同時に実効に直結することである。それはまた朱熹のいわゆる「実学」そのものでもあった。朱子の二元論は、理と気、問学と修己のように、つねに普遍が個別に先行する。これに反し陽明学においては個別が汎神論的に一元の座を固執し、「良知」は中国の場合、きわてめて中国的であると同時に「心」的に特殊である。小補学は実効に傾斜して朱子学を否定する場面さえあったが、朱子学的二元論に踏み止まったが故に西洋を理解し得た。以上のような小楠の思想の形態と系列について論証するのが本稿の目的である。

Shonan Yokoi 横井小楠 had a perfectly good command of Confucianism through his study of Chu-tzu's 朱子 theory for twenty-five years in the Jishukan 時習館 of the Higo 肥後 clan and later research activities, and the prominent characteristic of the Shonan's 小楠 theory consists in the fact that his scholarship gave the fundamental principle to his idea and enterprises among which were his lecture of Jitsugaku 実学, management of Jishukan by the Jitsugaku Party, reformation of education and politics in the Fukui 福井 clan, proposition of opening the country to foreign intercourse, organization of the Jitsugaku-Gōnō 実学豪農 Party, study of Christianity, and anti-shogunate movement by the lords' alliance, and after his death the clan administration by the Jitsugaku-Gōnō Party, organization of the Kumamoto 熊本 Band, and guidance of Doshisha 同志社 and Doshisha Church. These series of Shonan's enterprises were all penetrated by the principle of new Confucianism, that is, Shonan's "Jitsugaku" "the way of Yao-shun-K'ung-tzū 堯舜孔子, " or "the way of T'angyü-san-tai 唐虞三代." In the educational history of the Higo 肥後 clan were a long tradition including the theories of Ansai's 闇斎, Sorai's 徂徠, Mito's 水戸, Banzan's 蕃山 and Yang-ming's 陽明, but the theory, supported by Shonan, was Taiya Otsuka's 大塚退野 who was active in the period of Horeki 宝暦 when Jishukan was established, and Taiya's 退野 theory originated from that of a Korean Li-t'ui-ch'i 李退溪 in the sixteenth century. T'ui-ch'i's 退溪 "Tzū-sing-lu" ｢自省録｣ was introduced in to Japan at the Korean War, and he was followed by the Ansai's 闇斎 and Taiya's theories. His theory was the pure Chu-tzu's 朱子 theory, especially expelling the literal and commentary side of Chu-tzu's theory and making it his duty to straighten the real morals and politics. T'ui-chi's "Fa-tuan-hsing-ch'i" ｢発端興起｣ and Taiya's "Risshi-Honryo" ｢立志・本領｣ were very moralistic at this point, and this is called "Jitsugaku" on the other, which means direct connection of moralistic feature to actual effect, and it was Jitsugaku itself which had been called by Chuhsi 朱熹. In Chu-tzu's dualism universality always goes ahead of individuality, such as reason and spirit, or learning and morals. On the contrary, in Yang-ming's 陽明 theory individuality holds pantheistically the seat of monism, and "Liang-chih" ｢良知｣ in China is at once Chinese itself and particular in "spirit." Though the Shonan's theory even sometimes denied the Chu-tzŭ's, it could understand the European because it remained in the Chu-tzŭ's dualism. The object of this article is to demonstrate the form and genealogy of above-mentioned Shonan's idea.