吉田松阴对孟子君臣观及人性论的诠释

Yoshida Shoin's Interpretation of Mencius' Minister Relation Theory of Cognition and Theory of Human Nature

吉田松阴是幕末著名的阳明学家,他分别中日国体不同,把孟子君臣观限制在中国,倡导"皇国史观"的国体论,但他依然吸收了孟子君臣观的思想因素。在面对藩主、将军和天皇三个效忠对象时,松阴强调对藩主和天皇的忠是无条件的、绝对的,而对将军的忠,更多的是出于民生和维持国内安定的考虑,假若幕府无法行使自己的责任,孟子所说的"汤武放伐"即可发挥理论作用。而且松阴认为所谓"性善"即"得五伦五常而不失于外",将忠孝仁义统归于"忠",以"忠"来解释"性善",赋予"忠"以普遍性和绝对性,改变了孟子性善论的内核,为其君臣观打下了人性论的理论根基。

Yoshida Shoin was a famous Yangming scholar at the end of the tokugawa shogunate, he treated the national nature of Japan and China differently, restricted Mencius＇minister relation theory of cognition to China and advocated the national nature of ＂historical view point of imperial state＂. However the ideological factor of Mencius＇ minister relation theory of cognition still affected him. When facing three allegiances i.e. seignior, shogun and the Emperor, Shoin emphasized the loyalty to seignior and the Emperor is without precondition. But the loyalty to shogun was primarily deprived form people＇s livelihood and the maintaining of domestic stability. In case Bakuf cannot perform its duty, minister relation theory of cognition, which is proposed by Mencius, will play its due role. What＇s more, Shoin united Loyalty, Benevolence, Filialness and Justice into ＂Loyalty＂, explained ＂virtuous nature＂ by ＂Loyalty＂, gave ＂Loyalty＂ universality and absoluteness, which changed the core of ＂Komonyaowa＂. And all above lay foundation of anthroposophy for his minister relation theory of cognition