徂徠学における「学」の概念に関する一考察 : 媒介的師弟関係の思想

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The purpose of this paper is to trace Sorai's thoughts on learning(gaku, manabu) throughwhich the rulers can attain their virtues . This theme was already dealt with by preceedingstudies. They especially focussed on the methods (jitoku, choyo, narawashi) and contents(rei, gaku )of learning. In this paper, I tried to make clear what thougts Sorai had on therelationship between master and disciple. This relationship, as Maruyama pointed out (1954),play an important role in the styles of learning, which lead to the learning of the truth, theteaching, and the facts.The materials I took up were the following writings on the relationship.1) Sorai's commentaries (Rongocho) on the Analects; the records of Confucius and hisdisciples. 2) His commentaries (Daigakukai) on the higher education in ancient era and hiscriticism (Gakuryo ryoukensyo) on the higher education in the schools of later confucianists.3) His letters (Soraisyu) to scholarly predecessors, a young scholor with a progressive spirit,and his close disciples.In commentarying on the Analects, Sorai warned that when one intends to learn Confucius,he should intend to learn what Confucius had intended to learn, that is, the Way (miti).He revealed this as following proposition of learning;to model after a master is one thing,to pursue a master's aim is another. The former style of learning is associated with the directrelationship between master and disciple, the latter with the indirect relationship where masterand disciple are intermediated through the aim. Sorai put weight on the latter. He emphasizedthe following characteristics of learning style.1. The aim of learning does not exisist in master's personality but in the Way which bothmaster and disciple diligently pursue together. According to Sorai, theWay was so great thatit could not be achieved even through the life time efforts by a Sage. Thus he criticized so-calleda moralistic teacher (IJOgakusensei ), often found in later confucianist, who could notjudge himself objectively and boast himself of being a sage.2. The target of learning must be directed toward what master regards as 'teaching' ofSage. In most cases, every disciple longs for the whole of his master. Sorai said, however,.that the master should not regard himself as a model for his disciples, but should give themthe maps to the 'teaching' of Sage.3. The true contents of learning are carried by particular 'things' (mono), not by dogmaticmeanings (gi). In Sorai's point of view, the Way is embodied in the 'things' which are composedof 'rites'(rei) and 'music'(gaku). The both contribute to making the virtues which anideal ruler must have. However they can not be conveyed explicitly by words. Because of thislimitation, learner/ disciple must deepen his thought in order to grasp the implicit meanings.Sorai discussed the above characteristics in the following context on human relations.1. It is true that the aim of learning doesn't exisist in master himself. However, the disciple'sreverence (suifuku) for his master is indispensable for the motivation of learning attitude.2. A certain form of indirect relationship between master and his disciple can turn thelearner's reverence steadily toward the Way itself. Only in this manner, the master can playthe significant role as the intermediary between learner/ disciple and the great Way with thehelp of his beautiful character.3. The indirect refationship between master and his disciples can be kept only by mutualreaction. That is a dialogue (taman). It has two manners. One is ta question and answer.The other is to debate. In the dialogue master and disciple should pursue the same aim, thatis, the Way. In this case Sorai strongly rejected a form of dispute (sasho) by which a mastercompels disciples to himslf.These principles of ideal master-disciple relationships only can lead learner/ disciple totrue learning. It is the dialectic and never-ending integration process between individualdisciple (kishitsu) and the universal Way.Sorai's thougts of learning which emphasized the indirect relationship between master anddisciple can be imaged as the three -poles structure of learning;learner, master and Ways.It leaves us some crucial questios. Aren't we so accustomed to regard school teachers as arepresentative of Ways? Then, don't teachers take dictatoriar manners? Don't we respect exclusivelyeach learner's individuality so much that we neglect the lofty Ways beyond learnerand teacher?
宮崎大学の論文

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河原国男
宮崎大学教育文化学部

徂徠学における「学」の概念に関する一考察 : 媒介的師弟関係の思想

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