荻生徂徕的“鬼神”观及其伦理学性格

OgyuSorai's idea of Ghosts-Spirits and theonomic ethics

本文并不从"近代的徂徕"去讨论徂徕学,企图从批判的角度把徂徕学放回儒学的脉络,重新思考除去近代性观点缠绕下的徂徕学,其所反映或转变的儒学伦理观点是什么?所以以"鬼神观"切入问题,乃是本于徂徕自言"先王之道,莫不本诸敬天敬鬼神者焉"的说法,希望借由徂徕的鬼神观,分析徂徕学与中国儒学的根本差异,并由此说明其伦理学性格在东亚儒学中的特殊性。本文的结论以为:徂徕的鬼神观、祭祀观中都具有鲜明的神律伦理的特色,因此若说他的说法具有西欧近代性思维的特质,恐怕言过其实。这种神律伦理的特色使得徂徕学在天人、性情及礼乐的世界上都形成了绝对性的差序格局,在人性观上则突显"中性"义。从东亚反对朱子学"天理观"之学者的意见看来,不论是中国的戴震(1724—1777)或朝鲜丁若镛(1762—1836),他们都推崇孟子学并且主张性善论,因此徂徕的论点在东亚儒者的世界中,反而显示了它的日本性。这种日本性或许可以用丸山真男在谈论日本思想史时所用的"古层"、"执拗的低音"等概念来理解。

This paper attempts to discuss the learning of OgyuSorai,not from the perspective of modernity but in the context of traditional Confucianism,and to contemplate what kind of Confucian morality it reflects—or transforms.Based on what Sorai has said:'The Way of ancient kings is nothing more than building its foundation on venerating Heaven and Ghosts and Spirits,'we can elucidate the special character of Sorai's moral philosophy in East Asian Confucianism and the difference between him and Chinese Confucianism by analyzing his idea of Ghosts and Spirits.This paper argues that Sorai's idea of Ghosts and Spirits and worship is transparently characterized by theonomic ethics;therefore,his philosophy can hardly be a kind of modernismin West Europe.This character made the learning of Sorai form an absolute pattern of difference sequence(差序格局)in the world of heaven and man,nature and temperament,and rites and music.Human nature,therefore,is basically neutral-neither good nor evil.Comparing with Dai Zhen(1724—1777)and JeongYak-yong(1762—1836),two East Asian scholars who were against Chu Xi's idea of the Principle of Heaven and who both maintained the goodness of human nature and exalted Mencius philosophy,Sorai's idea represented an obvious'Japaneseness'in the world of East Asian Confucianism.To understand this Japaneseness,'ancient layer'(Koso古層)and'basso ostinato'(執拗的低音)provided by Maruyama Masao when discussing the history of Japanese philosophy can be useful for us.