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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
http://hdl.handle.net/10458/1302
http://hdl.handle.net/10458/13023b7c426f-b611-49c8-9d62-facd18686a21
| 名前 / ファイル | ライセンス | アクション |
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ke73.45-85.pdf (22.7 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
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| 公開日 | 2008-03-05 | |||||
| タイトル | ||||||
| タイトル | 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 | |||||
| 言語 | ja | |||||
| タイトル | ||||||
| タイトル | Sorai's Thoughts on Learning : Learning Based on the Indirect Relationship between MasterandDisciple | |||||
| 言語 | en | |||||
| 言語 | ||||||
| 言語 | jpn | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
| 資源タイプ | departmental bulletin paper | |||||
| 著者 |
河原, 国男
× 河原, 国男 |
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| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | The purpose of this paper is to trace Sorai's thoughts on learning(gaku, manabu) through which the rulers can attain their virtues . This theme was already dealt with by preceeding studies. 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 the relationship 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, the teaching, 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 his disciples. 2) His commentaries (Daigakukai) on the higher education in ancient era and his criticism (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 direct relationship between master and disciple, the latter with the indirect relationship where master and disciple are intermediated through the aim. Sorai put weight on the latter. He emphasized the following characteristics of learning style. 1. The aim of learning does not exisist in master's personality but in the Way which both master and disciple diligently pursue together. According to Sorai, theWay was so great that it could not be achieved even through the life time efforts by a Sage. Thus he criticized so-called a moralistic teacher (IJOgakusensei ), often found in later confucianist, who could not judge himself objectively and boast himself of being a sage. 2. The target of learning must be directed toward what master regards as 'teaching' of Sage. 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 them the maps to the 'teaching' of Sage. 3. The true contents of learning are carried by particular 'things' (mono), not by dogmatic meanings (gi). In Sorai's point of view, the Way is embodied in the 'things' which are composed of 'rites'(rei) and 'music'(gaku). The both contribute to making the virtues which an ideal ruler must have. However they can not be conveyed explicitly by words. Because of this limitation, 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's reverence (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 the learner's reverence steadily toward the Way itself. Only in this manner, the master can play the significant role as the intermediary between learner/ disciple and the great Way with the help of his beautiful character. 3. The indirect refationship between master and his disciples can be kept only by mutual reaction. 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, that is, the Way. In this case Sorai strongly rejected a form of dispute (sasho) by which a master compels disciples to himslf. These principles of ideal master-disciple relationships only can lead learner/ disciple to true learning. It is the dialectic and never-ending integration process between individual disciple (kishitsu) and the universal Way. Sorai's thougts of learning which emphasized the indirect relationship between master and disciple 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 a representative of Ways? Then, don't teachers take dictatoriar manners? Don't we respect exclusively each learner's individuality so much that we neglect the lofty Ways beyond learner and teacher? |
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| 言語 | en | |||||
| 書誌情報 |
ja : 宮崎大学教育学部紀要. 教育科学 en : Memoirs of the Faculty of Education Miyazaki Universiry. Education 巻 73, p. 45-85, 発行日 1993-03 |
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| 出版者 | ||||||
| 出版者 | 宮崎大学教育学部 | |||||
| 言語 | ja | |||||
| ISSN | ||||||
| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 09142282 | |||||
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| 収録物識別子タイプ | NCID | |||||
| 収録物識別子 | AN10066975 | |||||
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| 出版タイプ | VoR | |||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||
