国教化实施以后儒教的神秘主义特征和合理主义特征--从历学史角度作新的探讨

The Mystic and Rational Properties of Confucainism:A Historical Perspecitve

日本学界一般将汉代国教化以后的儒教看作是一种重视纬书的、具有神秘主义和非合理主义特征的国家宗教,并且将国教化以后的儒教史描写成这样一个过程,即神秘主义的、非合理主义的儒教为一方,站在国教化以后儒教的批判对立面、发扬合理主义思想的一批知识分子为一方,最终后者战胜了前者。但如果以汉代历学史,特别是以对东汉章帝所实施元和改历的研究为基础再次展开探索,就知道国教化以后儒教所重视的纬书中既有神秘主义和非合理主义的特性,同时也有至今为止被完全忽视了的、合理主义的特性。基于这一事实,对国教化以后的儒教及国教化以后的儒教史作重新研究后发现,国教化以后儒教内部,有可能存在着自发抑制神秘主义、非合理主义特性,发扬合理主义特性的要素。因此可以预测,国教化以后的儒教史中,或许存有"儒教自发的自我发展运动"之可能性。

It is widely acknowledged among sinology scholars in Japan that after it was promoted to the position of a national religion in the Han Dynasty, Confucianism has become a religion which has mystic and irrational qualities and which places emphasis on weishu （secondary Confucian classics）, and that the history of Confucianism is described as the struggle between believers of the mystic and irrational Confucianism and intellectuals who criticized the irrationality of Confucianism and insisted on the promotion of rationalsm with the latter defeating the former. However, a close scrutiny of this issue on the basis of the study of Emperor Chang＇s change of the calendar may reveal that that the secondary Confucian classics contain mystic and irrational elements is true, but its rational elements have been neglected up to date. A reexamniation of Confucianism as a national religion and its history reveal that Confucianism contained some elements which supressed mysticism and irrationality in order to promote rationalism in it. Therefore, it can be predicted that there is the possibility in the history of Confucianism there had been a ＂spontaneous movement for self-development＂.