近世東亞儒者對《論語》「仁」、「孝」詮釋之比較——以荻生徂徠與丁茶山為中心

Abstract

朱子集理學之大成，一反漢唐儒者之說，將《論語》中的仁孝關係解釋為「孝 為行仁之本」。一語激起千層浪，東亞儒者荻生徂徠和丁茶山都針對這種提法提 出了自己的反對意見。荻生徂徠與丁茶山的理論皆有經世致用、崇禮復古的特質， 二人皆以成德之法論「孝」為「仁」本，其理論形態與先秦相近。荻生徂徠以「先 王之道」為核心，從重「禮樂」的角度論述「孝為仁本」，丁茶山以「性嗜好論」 為核心，提出了「二人盡其道」為「仁」的新論，從「明人倫」的角度論述「孝 為仁本」。荻生徂徠與丁茶山都通反對朱子以形上超越之性論「仁」，堅持以人 為核心的理論。但是在非孟尊荀與尊孟非荀、反修身與重修身之間，荻生徂徠和 丁茶山的思想呈現了很強的差異性。Chu Hsi assembles the quintessence of Neo-Confucianism, to be opposed to the view of past scholars,he interpret the relationship between "ren"and "xiao" as "'xiao' is the fundamental of 'ren''s conduct " .This statement attracted a lot of opposition，East Asian Confucians Ogyu Sorai and Jeong Yak-yong both raised their own non-objection.Their's arguments are similar in some traits，such as practical、ritual and retro,some of them are closed to the Pre-qin's argument.As the way of virtue acquisition,they both insist"'xiao' is the fundamental of 'ren' " 。 Ogyu Sorai's core is "sage rule",especially focus on rules.Jeong Yak-yong's core is "human-taste",emphasis on ethics,his innovation interpretates "ren" as "do one's ought".Both of them are opposed to the metaphysics view of Chu Hsi,hold the human-oriented stand.But they are different from each other on the other side,Ogyu Sorai criticize Mencius reserve Xunzi，disagree acquisition virtue by self-cultivate,Jeong Yak-yong reserve Mencius criticize Xunzi, advocate acquisition virtue by self-cultivate.