Old and relatively new Chinese philosophies (2 blogs)
Chinese philosophy does not have the letters of salvation: different from general religion
I have recently noticed books such as "Lao Tzu", "Suozi", "I Ching", and "The book:書経" that have been passed down since ancient times in China. That is, the concept of "salvation" in Chinese philosophy is endlessly scarce or absent.
In the case of general religions, the three major religions in the world ... In Christianity, Islam, and Buddhism, the concept of "salvation" is indispensable. No, without this, believers cannot safely enter into a religious life. Without a voice saying, "Please save me who is sinful and tainted," religion cannot be established.
With that in mind, I googled for the keyword "Is there the word salvation in Chinese philosophy?" Then, a hit page was displayed, which was the word "Keisei Saimin" or "Keikoku Saimin". The meaning is "run the world and help the people." It shows the purpose of so-called "economy", or more specifically, "politics". It certainly has the meaning of "salvation," but it has a very different nuance from religious "salvation." There is no assumption of a god and buddha to rescue, even if the politician assumes it.
In the inner part of "Baopuzi" written by Ge Hong in Eastern Jin, China, the word "Making the world folklore" appears and is used almost synonymously with the Making the world people. The era went down a little, and in the Sui dynasty's Wang Tong "Bunchuko" Rei-raku Hen, there was "Economics of the economy, so-called economic people", and "economics" was used as an abbreviation for the people of the economy.
I understand. In addition, "economy" appears in later generations such as "Shinsho" Yin Koden (Tang) and "Song History" Wang Anshi Denron (former), but of course the above is a usage that means politics, governance, and administration in general. After the political change of Bojyutsu and Hundred Days' Reform, the new subject "Economic Special Course", which was newly established to appoint talented human resources in the field who are scholarly and scholarly, is also based on this usage. ..
Wiki (Keisei Saimin)
That was the source of this word. It is surprising that it first appeared in a book called " Hobokushi", which looks like a child of Taoism and Confucian. By the way, traditionally, there are technical books that enrich the people in China. I would like to introduce one of them, a book called "Seimin Yojutsu" (wiki).
(The important technics to enrich people)
"Qimin Yaoshu" (Traditional Chinese: Qimin Yaoshu; Simplified Chinese: Qimin Yaoshu) is about agriculture, livestock, clothing, food and housing technology in North China written by Jia Sixie of Northern Wei, China. Comprehensive agricultural book. 92 volumes, 10 volumes in total. It was established around 532 to 549. It is the earliest agricultural book in the history of world agriculture and the oldest and most complete agricultural book in existence in China.
In the first half of the 6th century, Jia Sixie was a person from Shandong Province (currently Shouguang City, Shandong Province), and was a literary man who served as a Taishou in Koyo County (currently Zibo City, Shandong Province) in the Northern Wei Dynasty.
It is said to be the culmination of agricultural books up to Northern Wei, and contains many lost literary works of old agricultural books such as "Fan Shengzhi" and "Shimintsuki Ordinance". It consists of 10 volumes, and the description covers from cultivation methods such as main grains, vegetables, fruit trees, and morus alba to livestock-related, brewing methods such as koji, sake, soy sauce, vinegar, and dried dairy, food processing methods, and foreign product theory. .. It is systematic, rigorous and detailed. It had a great influence on the development of ancient Chinese agriculture. It is an indispensable document in the history of Chinese cuisine. It is said that the miscellaneous part has a later addition.
During the Northern Wei era, the northern limit of farming and livestock farming shifted to the south in the face of the cold medieval period, and after the migration of Gangnam immigrants to North China due to the armed refugees of farmers in North China and the migration of pastoralists such as the Mongolian Plateau to North China, the Five Barbarians from the end of Han It is a stable period of political economy in North China after the war until the Sixteen Kingdoms era.
Therefore, in addition to the tradition of the agricultural society of North China up to the Han Dynasty, the technology and food culture of the pastoral society in the north were transferred on a large scale. In this way, there are many descriptions with a strong pastoral color, such as various dairy product manufacturing methods that are very similar to the dairy product processing technology in Mongolia today.
···I feel like this. This is a purely technical book, not a book with religious "salvation". Regarding Chinese philosophy, I think this concept of "salvation" is sparse. "Shokyo" (The Book) is a collection of episodes about the rule of politicians and alternatives, but it only talks about politics, and there are no fragments of religion. It is said that the Chinese originally liked politics, but their characteristics are different among the four major civilizations in the world.
Is there a myth in Egyptian civilization, Mesopotamian civilization, and Indus valley civilization? It seems that it is not in the Yellow River civilization. In the case of China, the first emperor: Fuxi (伏羲)and his wife: Joka(女媧) were human-faced snakes, and the next emperor was a ox-faced man called Shennong(神農). There will be people who are face-to-face or strange, but even though they are strange and talented, they are just emperors, not gods. This area seems to be thorough.
Many of you may have wondered in the description so far, but isn't "Confucianism, Taoism" a religion? "When. These are certainly real religions, and perhaps (if not) there is a beneficial "salvation" in this world. However, I am the one who distinguishes between "philosophy" and "religion." I think it is the religion that is now that the original pure thoughts have been transformed into dirty teachings by folk customs.
A word of the day: From a Chinese perspective, the concept of "heaven and earth" is also important. These two words are often awe-inspiring and very close to "God," but Lao Tzu says: "Heaven and earth are not human." That is, "Neither heaven nor earth is human-friendly." Chapter 5) and. Again, I can see that Chinese philosophy lacks the concept of salvation.
Origin of China being arrogant: Zhu Xi(朱熹) and Wang Yangming(王陽明)
A new (Nouvelle Vague) Confucianism that became the backbone of modern China. Among them, Zhu Xi and Wang Yangming are important. Of the four books and five classics(四書五経), "Kakubutsuchichi(格物致知)" in "Daigaku:University" had a great influence on the later Confucianists, so this word should be analyzed first. (In addition, "Kakubutsu" and "Chichi" were words with different meanings, but it seems that Zhu Xi put them together to make them new words. Of the four books, "Daigaku:大学" and "moderate：Chuuyo:中庸" are memoirs. The two books are independent of (Raiki:礼記).)
First of all, in Zhu Xi (1130-1200: Confucian scholar of the Southern Song Dynasty: the ancestor of Cheng-Zhu School), the meaning of guessing the line of things and reaching knowledge is "Kakubutsu Chichi". And he attaches great importance to "reason." So, at this time, he denied the teaching of setting "Tongo" (suddenly reaching enlightenment) like the Daojia thought or Zen, and " Zengo" (to accumulate experience to Enlightenment) is affirmed. ... I'm dissatisfied with this view, and it seems that Zhu Xi, who is not a genius, denies genius.
And when Zhu Xi's teachings permeated and became the state religion of Ming, the teachings lost their vitality, and it seems that the idea of defending the system = prejudice. For example, I think that Motohiko Izawa wrote in "Japanese History of Paradox" before, but the "Chinese thought" that all the surrounding different ethnic groups are inferior to China is the original "Chinese thought". There is a story that Zhu Xi of Nansung, who was oppressed by different ethnic groups, made up to maintain the pride of the "Han Chinese". That consciousness is still alive today. In other words, it's the flip side of inferiority complex. I think the actual Chinese are "Yamazaru"= "Those with narrow insight".
Then, more than 300 years later, Wang Yangming (1472-1592: Confucian scholar of Ming: the ancestor of Yangmingism) first tried to be faithful to Zhu Xi, and even if he squinted at the bamboo lines, he tried to discover "Ri: reason". He couldn't do it, and He came to doubt
Zhu Xi's theory. He was also a soldier, and went to various places to settle rebels, but as a result of those hardships, he created a new Confucian system, Yangmingism, which is not Cheng-Zhu. Here, the "heart" is more important than the "reason" that Zhu Xi calls. Wang Yangming did not necessarily deny the Daojia thought, Zen. Even from this stance, it can be seen that Zhu Xi's theory and Wang Yangming's theory are incompatible.
Wang Yangming(wiki)
The important concepts he created are "knowing and acting are must same:知行合一” and "chiryouchi(致良知):reaching good wisdom". In the case of Cheng-Zhu, the teaching is "to investigate and know first, and then to take action", but Wang Yangming denies such a confusing attitude and "knowing and acting must be one. That's right. In addition, it can be said that "Chiryouchi" is a concept that organizes Zhu Xi's "Kakubutsu Chichi" in a way that is Wang Yangming. Zhu Xi reads that "knowledge is determined by the things", while Wang Yangming reads that "the things are researched and the good wisdom is struck."
What is a "thing"? It is the place where my heart is activated. It is not an objectively targeted "thing" like Zhu Xi
.
From "World Famous Books Continuation 4: Zhu Xi / Wang Yangming: Chuokoron-sha" P68
Cheng-Zhu can be said to be a "static" idea, and Yangmingism can be said to be a "dynamic" idea. In particular, Yangmingism seems to have been a catalyst for social change. And Cheng-Zhu is an idea that affirms the current situation. As evidence, the state religion under the rule of the Edo Shogunate was Cheng-Zhu.
Below, from wikipedia (cutout about special knowledge)
It wasn't until Cheng Yi (1033-1107) interpreted the character in connection with the plight that it became more important. He interpreted that if he wanted to show his wisdom, he would squeeze the reason in line with things, and by doing so he said he would "penetrate".
Zhu Xi (1130-1200) of the Southern Song Dynasty inherited that interpretation, and created "Kakubutsu chichi" because "University" had a part to explain Kakubutsu Chichi. Here, the case is "to" and the thing is "thing", and it is to touch things and to make sense, but reading was also included. And he made this plight and respect a methodology for reaching a saint, "Learn the saints." In this era, the scholar official, who became a bureaucrat by studying the scriptures and passing the examination, was provided with the rationale for the scholar official. However, since the term "case" included not only reading but also observational study of things, the terms "case" and "case" came to mean what is now called natural history.
This is the reason why in the modern era, when the natural sciences were introduced from the West, the qualities were used (by the way, in Japan, it is thought that the words science and science were used because of the plight).
On the other hand, Wang Yangming (1472-1528) in the middle of the Ming dynasty said that "the morality" does not lead to an extrinsic thing, but that the morality is "correct" and that the thing that is inherent in one's heart. We decided to revise it, and said that "chichi" is "chichi" that demonstrates the innate moral wisdom without being interrupted. Here, the introspection was regarded as an introspective one that stares at one's heart. In addition, the Qing dynasty's face made the "character" a "criminal fact" (moving his hand to actually do that), and by doing so, he later became aware of it. Here, it is said that the knowledge of the character is acquired by practice.
A word of the day: Toju Nakae was the first to accept Yangmingism in Japan, but Shoin Yoshida, who read a lot from this teaching and became the cornerstone of the Meiji Restoration, was a student of Yangmingism. He was doing " knowing and acting are must same " and " reaching good wisdom " in the ground. That teaching is really vivid in the claim that it will destroy the Edo Shogunate. It was a major shift from Cheng-Zhu to Yangmingism.
Zhu Xi's famous quote: Boys tend to get old and difficult to learn.
Wang Yangming's famous quote: It's easy to defeat the thieves in the mountains, and it's difficult to defeat the thieves in your heart.
Cheng-Zhu and Yangmingism (Iwanami Shinsho Blue Edition C-28)
• Author: Kenji Shimada
• Publisher / Manufacturer: Iwanami Shoten
• Release Date: 05/20/1967
• Media: New book
Updated once a week on Wednesday or Thursday.
In Japanese, original
中国哲学には救済の２文字はない：一般の宗教と違う
私は、中国古代から伝わる書物：『老子』、『荘子』、『易経』、『書経』などを読んできて、最近気づいたことがあります。それは、中国哲学には「救済」の概念は、限りなく乏しいか、または無い、ということです。
一般の宗教の場合、世界３大宗教・・・キリスト教、イスラム教、仏教においては、「救済」という概念は不可欠です。いや、これがないと、信者は安心して信仰生活には入れません。「罪深い、また穢れた私を救って下さい」という声が無ければ、宗教だって成立しないのです。
そう思考して、「中国哲学に救済という言葉があるか」というキーワードでグーグル検索してみました。そして、ヒットするページが表示されましたが、それは「経世済民」ないし「経国済民」という言葉でした。その意味は「世の中を経営して、人民を助ける」という意味です。いわゆる「経済」、さらに言えば「政治」の目的を示すのですね。確かに「救済」という意味を含みますが、これは宗教上の「救済」とはずいぶんニュアンスが違いますね。そこには、政治を行う人は想定していても、救済する神仏という想定はありません。
中国・東晋の葛洪の著作『抱朴子』内篇（地眞篇）には「經世濟俗」という語が現れ、經世濟民とほぼ同義で用いられている。時代がやや下り、隋代の王通『文中子』礼楽篇には、「皆有經濟之道、謂經世濟民」とあって、「經濟」が經世濟民の略語として用いられていたことがわかる。さらに後代の『晋書』殷浩伝（唐）、『宋史』王安石伝論（元）などにも「經濟」が現れるが、以上はもちろん政治・統治・行政一般を意味する用法である。清末、戊戌の政変後、従来のような儒教的教養によらず学識ある在野の有為な人材を登用するために新設された科挙の新科目「経済特科」も、この用法によるものである。
ｗｉｋｉ（経世済民）
以上がこの言葉の典拠でした。『抱朴子：ほうぼくし』という儒・道の相の子のような本に初出したとは意外です。ところで、中國には伝統的に、国民を潤す技術書があります。その一つ『斉民要術：せいみんようじゅつ』という書物を紹介しますと（ｗｉｋｉ）、
『斉民要術』（せいみんようじゅつ 繁体字: 齊民要術; 簡体字: 齐民要术）は、中国北魏の賈思勰（かしきょう）が著した華北の農業・牧畜・衣食住技術に関する総合的農書。92編、全10巻。成立は、532年から549年頃。世界農学史上最も早い農業専門書であり、中国に現存する最古で最も完全な農書である。
賈思勰は6世紀前半、山東益都県（現・山東省寿光市）の人で、北魏朝の高陽郡（現・山東省淄博市西北）の太守を勤めた文人である。
北魏までの農書の集大成とされ、『氾勝之書』や『四民月令』など、すでに散逸した古農書の逸文を多く含む。全10巻よりなり、記述は主穀、蔬菜類、果樹、桑麻などの栽培法から畜産関係や麹・酒・醤・酢・乾酪などの醸造法、食品加工法，外国の物産論に及ぶ。体系的で叙述も厳密、精細である。中国古代農学の発展に大きな影響を及ぼした。中国料理史でも不可欠な文献である。雑説部分には後人の加筆があるとされる。
北魏時代は、中世寒冷期に直面して農耕や牧畜の北限が南にずれて華北の農耕民の武装難民化による江南移民とモンゴル高原などの牧畜民の華北移住が進行した後漢末から五胡十六国時代までの戦乱を経た、華北の政治経済の安定期である。そのため、斉民要術に記されているのは漢代までの華北の農耕社会の伝統に加え、北方の牧畜社会の技術や食文化が大規模に移転された社会であった。こうして斉民要術には今日のモンゴルにおける乳製品加工技術と酷似した様々な乳製品の製法が記されるなど、牧畜色の濃い記述が多く記されている。
斉民要術
・・・こんな感じになります。これは純粋に技術書であり、宗教的な「救済」が書かれた本ではありません。中国哲学についても、この「救済」という概念は希薄だと思います。『書経』（尚書）は、政治家の統治と代替りのエピソード集ですが、あくまで政治の事のみが語られ、そこには宗教のかけらさえ見当たりません。中国人は元来、政治が好きだったとされますが、その特徴は、世界４大文明の中で、異質です。エジプト文明にも、メソポタミア文明にも、インダス文明にも、ちゃんと神話があるでしょう？黄河文明にはないと思われます。中国の場合、神に近い者として、初代帝王：伏羲（ふっき）とその妻：女媧（じょか）が人面蛇身だったとか、その次の帝王が神農（しんのう）という牛面人身だったとか、異形の者たちが登場しますが、彼らは異形・異能だったとはいえ、あくまで帝王で、神ではありません。この辺は、徹底していると思われます。
これまでの記述で、疑問に思われた方も多いでしょうが、「儒教、道教」などは宗教ではないのか？」と。これらは確かに実在する宗教で、もしかしたら（しなくても）現世ご利益的な「救済」はあるのでしょう。ただ私は「哲学」と「宗教」を峻別する者です。原初のピュアな思考が、民間習俗によってダーティーな教えに変貌したのが今ある宗教なのだと考えます。
今日のひと言：中国的には、「天と地」の概念も重要だと思います。この２つの言葉はしばしば畏敬の対象になり、極めて「神」と近いのですが、老子は言います：「天地は仁あらず。」すなわち「天も地も、人に優しくはない。」（第５章）と。ここでも中国哲学には救済という概念が乏しいのが解るのです。
中国の傲慢さの起源：朱熹と王陽明〜格物致知を巡って
近世の中国のバックボーンになった新しい（ヌーヴェル・ヴァーグ）儒教。中でも朱熹（しゅき：朱子）と王陽明が重要です。四書五経のうち「大学」にある「格物致知：かくぶつちち」が後代の儒家に与えた影響は大きく、まずはこの言葉を分析すべきでしょう。（なお、「格物」・「致知」は、べつの意味のことばでしたが、朱熹がくっつけて新しい言葉にしたようです。また、四書のうち、「大学」と「中庸」は、礼記（らいき）から独立させた書です。）
まず、朱熹（１１３０−１２００：南宋の儒学者：朱子学の祖）においては、物事の筋目を推し量り、そして知に至るという意味が「格物致知」です。そして、「理」を重視します。それで、この際、老荘思想とか禅のように「頓悟：とんご」（突然に悟りに至ること）を設定する教えを否定し「漸悟：ぜんご」（経験を積み上げるようにして悟りにいたること）を肯定します。・・・この見解には私は不満で、秀才でしかない朱熹が天才を否定しているように見えます。
そして、朱熹の教えが浸透し、明の国教になるほどになってしまうと、その教えは活力を失い、体制擁護の思想＝偏見になってしまうように見えます。例えば、以前、井沢元彦さんが「逆説の日本史」のなかで書いていたと思いますが、周囲の異民族は全て中国より劣った人種である、という「中華思想」は、金とか元の異民族に圧迫されていた南宋の朱熹が「漢民族」の誇りを保持するためにでっち上げたというお話が展開されています。その意識が現代でも生きているのですね。つまりは、劣等感の裏返しなのです。実際の中国人は、「山猿」「お山の大将」なのだと思います。
そしてそれから３００有余年経って、王陽明（１４７２−１５２９：明の儒学者：陽明学の祖）は、最初、朱子学に忠実であろうとし、竹の筋目を目を凝らしても「理」は発見できず、朱熹の学説に疑問を持つに至ります。そして軍人でもあった彼は、各地に逆賊の平定に赴きますが、それら苦労の賜物として朱子学ではない、あらたな儒学体系、陽明学を生み出します。ここでは朱熹のいう「理」ではなく「心」が重要とされます。なお、王陽明は必ずしも老荘思想、禅を否定しませんでした。このスタンスからしても、朱熹の学説と王陽明の学説は相容れないことが解ります。
彼が生み出した概念として重要なのは「知行合一」・「致良知」です。朱子学の場合、「まず調べて知ってから行動に移す」という感じの教えですが、王陽明は、そのようなまどろっこしい態度を否定し、「知るのと行動は一体でなければならない」としたのですね。また、「致良知」は朱熹のいう「格物致知」を王陽明なりに整理した概念と言えるでしょう。格物致知については、朱熹が「物にいたって知識をきわめる」と読むのに対し、王陽明は「物をただして良知を致す」と読むのです。
「物」とは何か。わが心の発動している場そのものである。朱子のいうような客観的に対象化された「物」ではない。
「世界の名著 続４：朱子・王陽明：中央公論社」P68より
朱子学は「静的」な思想、陽明学は「動的」な思想とも言えるでしょう。特に陽明学は、社会変革を起すための起爆剤であったように思います。そして朱子学は現状肯定の思想。それが証拠に、江戸幕府の統治下における国教は朱子学でした。
重視されるようになったのは程頤（1033〜1107）が格物を窮理と結びつけて解釈してからである。彼は自己の知を発揮しようとするならば、物に即してその理を窮めてゆくことと解釈し、そうすることによって「脱然貫通」すると述べた。
南宋の朱熹（1130〜1200）はその解釈を継承し、『大学』には格物致知を解説する部分があったとして『格物補伝』を作った。ここで格は「至（いたる）」、物は「事」とされ、事物に触れ理を窮めていくことであるが、そこには読書も含められた。そして彼はこの格物窮理と居敬を「聖人学んで至るべし」という聖人に至るための方法論とした。この時代、経書を学び、科挙に合格することによって官僚となった士大夫に対し、格物致知はその理論的根拠を提供した形である。しかし、格物は単に読書だけでなく事物の観察研究を広く含めたため、後に格物や格致という言葉は今でいう博物学を意味するようになった。
近代になり、西洋から自然科学を導入するに際して格物や格致が使われたのもこのためである（ちなみに日本では窮理から理科や理学の語を当てたと考えられる）。
一方、明代中葉の王守仁（王陽明、1472〜1528）は、「格物」は外在的な物に至るというものではなく、格を「正（ただす）」として、自己の心に内在する事物を修正していくこととし、「致知」とは先天的な道徳知である良知を遮られることなく発揮する「致良知」だとした。ここで格物致知は自己の心を凝視する内省的なものとされた。また清初の顔元は「格物」を「犯手実做其事」（手を動かしてその事を実際に行う）とし、そうすることによって後に知は至るとした。ここで格物致知は実践によって知を獲得していくこととされている。
今日のひと言：日本で最初に陽明学を受容したのは中江藤樹ですが、この教えから多くを読み取り明治維新の礎石となった吉田松陰は、まさしく陽明学の学徒でしたね。「知行合一」、「致良知」を地でやっています。その教えは江戸幕府を滅ぼすという主張において、実にヴィヴィッドなのですね。それは朱子学から陽明学へと大きく舵を取ることでありました。
朱熹の名言：少年老いやすく、学成り難し。
王陽明の名言：山中の賊を破るは易く、心中の賊を破るは難し。
朱子学と陽明学 (岩波新書 青版 C-28)
• 作者: 島田虔次
• 出版社/メーカー: 岩波書店
• 発売日: 1967/05/20
• メディア: 新書
中国哲学には、一般的な宗教にある救済という概念がないか、希薄だ。あるのは、経済的・政治的な救済だ。これは際立った特徴だと言える。中国近世の哲学者としては、社会変革を良しとする王陽明が重要だ。
Chinese philosophy lacks or is sparse of the concept of salvation found in common religions. There is economic and political relief. This is a distinctive feature. As a philosopher in the early modern period of China, Wang Yangming, who is good at social change, is important.
