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荻生徂徠

1666–1728

初步了解有意简化——人物介绍讲得更多

道不是自然的法则，而是古代圣王所创造的礼乐制度——而良好的治理比个人的德行更重要。

定位

东亚哲学 · 东亚 · 政治与法, 语言, 伦理学

江户日本的儒者：道不是自然法则，而是古代圣王所创制的礼乐制度——应通过对古代文本的文献学来恢复。

核心思想

  • 道是人为的制度
  • 古文辞学（kobunjigaku）
  • 政治先于私人道德

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影响

受影响于 2

  • 孔子

    受其影响

    Ogyū Sorai held that Confucius transmitted the Way of the early kings, their rites, music and institutions, and read the Analects accordingly (Bendō, 1717; Rongo chō). Ogyū Sorai, Bendō (1717); Rongo chō; J. A. Tucker, Ogyū Sorai’s Philosophical Masterworks (2006)

    依据: AI 草稿

    孔子 › 相传 公元前551—前479年

  • 荀子

    受其影响

    Ogyū Sorai’s view that the Way consists of rites and institutions invented by the ancient sage-kings is close to Xunzi’s, as scholars note (Bendō, 1717). Ogyū Sorai, Bendō (1717); J. A. Tucker, Ogyū Sorai’s Philosophical Masterworks (2006); SEP “Japanese Confucian Philosophy”

    依据: AI 草稿

    荀子 › 约公元前310—前235年年

影响了 2

  • 本居宣长

    影响了

    Motoori Norinaga applied a philology of ancient words akin to Ogyū Sorai’s to the Kojiki, but turned it against Chinese learning (Kojiki-den, 1764–98). Motoori Norinaga, Kojiki-den (1764–98); P. Nosco, Remembering Paradise: Nativism and Nostalgia in Eighteenth-Century Japan (1990)

    依据: AI 草稿

    本居宣长 › 1730–1801

  • 丸山真男

    影响了

    Maruyama argued that Ogyū Sorai’s view of the Way as made by the sages, separating politics from private morality, began modern political thought in Japan (1952). Maruyama Masao, Nihon seiji shisōshi kenkyū (1952), tr. M. Hane, Studies in the Intellectual History of Tokugawa Japan (1974)

    依据: AI 草稿

    丸山真男 › 1914–1996

批评

批评了 2

  • 朱熹

    批评了

    Ogyū Sorai rejected Zhu Xi’s principle as speculation: the Way is not inherent in human nature but the rites and institutions of the ancient kings (Bendō, 1717). Ogyū Sorai, Bendō (1717), tr. J. A. Tucker, Ogyū Sorai’s Philosophical Masterworks, 2006

    依据: AI 草稿

    朱熹 › 1130–1200

  • 伊藤仁斋

    批评了

    Ogyū Sorai, once an admirer, faulted Itō Jinsai for reading the Way as personal morality; for Sorai it is the institutions of the ancient kings (Bendō, 1717). Ogyū Sorai, Bendō (1717); Benmei; tr. J. A. Tucker, Ogyū Sorai’s Philosophical Masterworks, 2006

    依据: AI 草稿

    伊藤仁斋 › 1627–1705

作品

  • 1717辨道（Bendō）

    圣人之道不是心中的原理，而是古代君王为使天下太平而创制的礼、乐和制度。

立场

Sorai argued that the Confucian Way is neither a natural principle nor an inner moral law but the rites, music, laws and institutions that the ancient sage-kings of China invented to bring peace to the realm – close to Xunzi’s view. Because the meaning of words changes over time, the Song Neo-Confucians and Itō Jinsai had misread the classics; only the study of ancient words and phrases (kobunjigaku) gives access to them. Morality is chiefly a matter of good institutions. His philology shaped Motoori Norinaga, who turned it against Chinese learning; Maruyama Masao saw in Sorai’s separation of politics from private morality a beginning of Japanese modernity.

生平与背景

Ogyū Sorai was born in 1666 in Edo, the son of a physician to the later shogun Tsunayoshi. When his father was banished, the family spent about twelve years in rural Kazusa province, where Sorai studied largely on his own. In 1696 he entered the service of the shogun’s chief adviser Yanagisawa Yoshiyasu. He later ran his own school, advised the shogun Yoshimune on government and died in 1728.

其他主要作品

  • Distinguishing Names (Benmei, written 1717)
  • Discourse on Government (Seidan, c. 1727)

来源: Wikipedia · Wikidata

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