<論説>何心隠論 : 名教逸脱の構図

Abstract

明末の異人何心隠は、その反権力的な行動と名教逸脱の講学の故に処刑に至った泰州派の思想家である。「意・必・固・我」という心のダイナミズムを認め、欲を心の必然とする彼の欲望肯定の思想は、最も指弾の的となったが、それは、折からの商品経済の活発化を背景に「心即理」のテーゼが露呈した論理帰結でもあった。特異な学統を陳述し講学を抗弁する彼の、学の根拠を「事」に求める姿勢は、宋明以来の理学の末端に連なりながら、むしろ反理学の顔元の先駆とみなし得る。かかる学的立場の上に彼は、王陽明、王心斎を自覚的に継承発展させた格物論を展開し、その理念である「孔子の家」の実験として聚和堂の事業を推行し、「会」という概念を導入し組織造りに暗躍する。彼の目ざしたものは、「朋友」の関係を基調とする教化活動であったが、その情熱的な孔子の絶対化は、儒家を相対化することにより彼の名教逸脱を増幅させた。それは儒教イデオロギーの下からの侵蝕であり、在野清議として粛清されるべきものであった。

A heretic, Ho Hsin-yin 何心隠 who is a philosopher of T'ai-chou school 泰州派 was executed at the end of Ming Dynasty. The cause of his death, in a word, is his anti-authoritatian activities and his arguments which deviated from the Orthodoxy 名教. Particularly the thought scorned by all was his affirmation of the desire. That is, he acknowledged the activeness of mind such as "I pi ku wo" ｢意必固我｣ and regarded the desire as the inevitable mental quality. It can be said that this affirmation of the desire is logically concluded from the disclosure of the theme, "mind is principle" ｢心即理｣ against the background of the brisk commercial economics at that time. Pursuing the unique studies and learning by discussion, he based his arguments on "things". Therefore he can be regarded as a precursor of Yen Yüan 顔元 who advocated Anti-Neo-Confucianism 反理学, although he followed the tradition of Neo Confucianism 理学 since Sung and Ming Dynasties. On the basis of the above academic standpoint, he developed "the investigation of things" 格物論 of Wang Yang-ming 王陽明 and Wang Hsin-chai 王心斎 and engaged in the business of Chii-ho t'iang 聚和堂 as an experiment of "Home of Confucius" ｢孔子の家｣, a theory of "the investigation of things". Moreover, he, in secret, took an active part in organizing, introducing the notion of "the association" ｢会｣. He aimed at the educational movement on the basis of the relations of "the friendship" ｢朋友｣. These academic points of view and attitudes led him to the passionate absolutization of Confucius 孔子. The more he absolutized Confucius, the more he relativized Confuciants and deviated from the orthdoxy. It follows, then, the purge on charge of the opinion out of office 在野清議 because his deviation from the orthodoxy was understood as the challenge to the Confucian ideology from the bottom.