日本近世思想の合理と非合理

末木文美士

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자료유형: 학술저널

저자정보: 末木文美士

저널정보: 단국대학교 일본연구소 日本學硏究日本學硏究 제50권

발행연도: 2017.1

수록면: 9 - 33 (25page)

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従来、近世という時代は、世俗的な合理性が次第に伸長し、それが近代に結び付くと考えられてきた。そこで、そのような合理的な思想に焦点が当てられることになった。しかし、じつは近世においても、そのような合理性に吸収できないような非合理的な観念が共有されており、それをどのように扱うかが思想界の重要な課題となった。本稿は、近世における合理と非合理の問題を、以下の順で論ずる。１．合理性と非合理性を論ずるために、著者の用いる基本的な用語を導入する。それは、「顕」と「冥」という対になる用語である。「顕」というのは、合理的な言語によって解釈できるものの領域であり、公共的な領域を形成する。それに対して、「冥」はそのような合理的な解釈ができない領域で、死者や神仏の領域である。中世においては「冥」の領域が広大であったが、近代化の過程で「顕」の領域が大きくなると考えられる。それは事実であるが、「冥」の領域が消えるわけではない。近世・近代を合理性という面だけで見るのは不適切であり、どのように合理化が進んでも、非合理的な「冥」の領域は、変容しながら大きく残る。その非合理性の側面への配慮が必要である。２．近世前期においては、非合理的な「冥」の領域と深くかかわったのは仏教であった。新しく勢力を持つようになった儒教が現世主義的な合理性の立場をとるのに対して、仏教は三世(過去世・現在世・未来世)の輪廻を説く。現世の行為の善悪にしたがって、死後の生の幸不幸が決まると説くので、現世における倫理を基礎づける理論として、社会的に重要な意味を持った。このような仏教の理論は、仮名草子において説かれた。鈴木正三(1579－1655)はこの種の仮名草子の作者であり、曹洞宗の僧であった近世初期の代表的な思想家であった。また、17世紀の終わりには『死霊解脱物語聞書』のような死者の救済を説く注目すべき作品が著わされた。３．近世後期になると、仏教の創造的な活動が停滞し、その代わりに日本の土着の思想を新たに発展させようという神道の運動が盛んになる。そのような動向の先駆となる増保残口(1655―1742)は、人間の活動の根本に男女の愛情を置いて、合理性に還元できない人間の非合理的な側面を重視した。恋愛重視はその後国学の確立者本居宣長 (1730―1801)にも受け継がれる。しかし、彼らにおいては、いまだ「冥」の世界の解明が不十分であった。その点を補ったのが平田篤胤(1776－1843)である。篤胤は死者の世界を現世と離れたところに設定するのではなく、この世界の中に死者もいると考えた。これは従来にない新しい来世観である。篤胤の思想は、19世紀の尊王攘夷運動に大きな影響を与え、明治維新の原動力となった。それゆえ、日本の近代もまた、非合理的な「冥」の世界に大きく依存することになった。

It has been admitted that the early modern period in Japan was the time when the secularrational ideas developed gradually and they became the bases of modernity. It was the reason why such rational ideas became the main topics in the research of the thought of early modern Japan. In truth, irrational ideas were shared among the early modern people which could not be resolved in rationality and it became the subject of the philosophical theories how to deal with such problems. This article discusses the problem in the following way. 1. I introduce the terms ken (the manifest field) and myō or mei (the hidden field) for discussing the problems of rationality and irrationality. ken means the field of the persons and things which are interpreted by the rational languages and it makes the publicity. On the contrary, myō is the field of the dead, gods and Buddhas who are not explained by the rational languages. It is thought that ken became broader and broader in the process of modernization. It is true, but myō did not disappear. It is not correct to see the early modern and modern period only from the standpoint of rationality. Ⅿyō was transformed and remained important, no matter how rationality developed highly. 2. In the early half of the early modern period, it was Buddhism which had the central role for the relation with myō. In contrast to Confucianism, that had the standpoint of secularrationalism, Buddhism taught samsara (cycle of rebirth) of past, present and future lives. It offered the basis of secular ethics because it taught that good deeds in this life lead to the happy state in the next life and bad deeds lead to the unhappy state. This theory of rebirth was taught in the works of kana zōshi. Suzuki Shōsan (1579‐1655) was the representative writer of kana zōshi of this type. He was a monk of Sōtō sect and the leading philosopher in the early Tokugawa period. After Shōsan, Shiryō gedatsu monogatari kikigaki (The record of a story of the salvation of the dead soul) was the representative story of the salvation of the dead soul at the end of the seventeenth century. 3. While the creative activity of Buddhism was stopped in the latter half of the early modern period, a new movement of Shinto arose and developed Japanese native ideas. Masuho Zankō (1655‐1742) was a forerunner of this movement. He taught that the basis of human activities was love of male and female and emphasized the irrational aspect of human activities which cannot be reduced to rationality. The idea of love as the basis of human activities was succeeded by the founder of kokugaku (Japanese national studies) Motoori Norinaga(1730‐1801). However, the clarification of the world of myō was insufficient in their works. It was Hirata Atsutane (1776‐1843) who developed a new idea on this problem. He thought that the world of the dead was not different from the living and both the dead and the living were together in this same world. His ideas gave a great influence upon the movement of sonnō jōi (reverence for the Emperor and the expulsion of foreigners) in the nineteenth century and the driving power of Meiji restoration. For this reason, Japanese modernity also depended upon the irrational aspect myō of the world.

#ken and my?、Buddhism in the early modern period、Shiry? gedatsu monogatari kikigaki、Suzuki Sh?san、Masuho Zank?

참고문헌 (16)

참고문헌 신청

ヘルマン?オ?ムス / 1990 / ?川イデオロギ? / ぺりかん社 : 429 ~

井上泰至 / 2011 / 江?の文?史と思想史 / ぺりかん社 : 274 ~

前田勉 / 2014 / シリ?ズ日本人と宗? 2 / 春秋社 : 111 ~ 143

大桑? / 1989 / 日本近世の思想と?? / 法藏館 : 338 ~

大桑? / 2006 / 羅山貞?『儒?問答』註解と?究 / ぺりかん社 : 178 ~ 179

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