|
, who also went by the pen name Keisai, was a Japanese Confucian philosopher and educator. He is considered to be one of the most influential Confucian scholars of seventeenth century Japan, and the Tokugawa period (1600–1868) generally, his teachings flourishing especially in Kyoto and the Kansai area through the final years of the Tokugawa shogunate. Jinsai's school, known as the Kogigaku, criticized the teachings of Zhu Xi 朱熹 (1130–1200) and instead advocated a philosophical vision based on an understanding of the meanings of key terms in the ''Analects'' and the ''Mencius''. His school has been considered part of a larger movement, Kogaku ("ancient learning'), including earlier scholars such as Yamaga Sokō 山鹿素行 (1622–1685), and later thinkers such as Ogyū Sorai 荻生徂徠 (1666–1728). However, Jinsai never mentions Sokō or his ideas, and Jinsai's own statements of philosophical meaning were strongly and systematically criticized by Sorai. Rather than as a thinker aligned with the so-called Kogaku movement, Jinsai's ideas are best understood on their own terms. Jinsai is widely known for his outspoken affirmation of the validity of human emotions, and his articulation of a metaphysics highlighting the pervasiveness and infinite creative potential of a "unitary generative force" (Jpn: ''ichigenki''). Indicative of his renown in the larger world of East Asian philosophy, Jinsai's writings have frequently been compared to those of the Qing dynasty scholar Dai Zhen 戴震 (1724–1777), whose key work, ''Mengzi ziyi shuzheng'' (''The Meanings of Philosophical Terms in the'' Mencius) is very similar in theme and method to Jinsai's opus, the ''Gomō jigi'' (''The Meanings of Philosophical Terms in the'' Analects ''and'' Mencius). ==Life== Jinsai was born the eldest son of a Kyoto merchant, Itō Ryōshitsu. It is not clear exactly what merchant activities the family was engaged in, however. He began studying Chinese from an early age and devoted himself to Zhu Xi's expression of Song dynasty Neo-Confucianism. He continued to study Confucianism throughout his teens, going over old books his uncle had left his father.〔Yamashita, Samuel Hideo. (1983). "The Early Life and Thought of Ito Jinsai", in ''Harvard Journal of Asiatic Studies.'' 43:2, pp. 455-457.〕 By the age of ten, he was studying under his uncle, a noted physician who had once treated the emperor Go-Yōzei. He also likely studied with Matsunaga Sekigo, a Kyoto-based Neo-Confucian scholar who had in turn studied with Fujiwara Seika. Given the distinctively Kyoto lineage of Jinsai's learning, there are good reasons for interpreting it as an expression of the philosophical world of the ancient imperial capital.〔Tucker, John Allen. (1998). ''Itō Jinsai's Gomō jigi and the Philosophical Definition of Early Modern Japan''. pp. 29-52〕 Itō suffered from an unidentified illness when he was twenty-eight and left the family business to his younger brother. Afterwards he became a recluse, studying Buddhism and Daoism. During this time he began to have his first doubts over Zhu Xi's philosophy, even changing his pen name which showed his commitment to humaneness (''jin'').〔De Bary, William ''et al.'' (2005). ''Sources Of Japanese Tradition: Volume 2, 1600 to 2000'', pp. 206-207.〕 He later established a private school, the Kogidō, in Kyoto in 1662. Following Jinsai's death in 1705, leadership at the Kogidō was assumed by his son, Tōgai (1670–1736). The Kogidō was located on the east bank of the Horikawa River, directly across from the school of Yamazaki Ansai. During his lifetime, Ansai became a major proponent of Zhu Xi's version of Song Neo-Confucian thought. Jinsai's school, in contrast, offered a sustained critique of Zhu Xi's ideas. Especially in Kyoto, Jinsai's school met with great success, attracting three thousand students from many different classes and professions.〔Shirane, Haruo. (2006). ''Early Modern Japanese Literature: An Anthology, 1600-1900.'' p. 362.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Itō Jinsai」の詳細全文を読む スポンサード リンク
|