摘要
本論文之旨趣如下：關於儒教之理解，在中國、朝鮮半島及日本三地，由於皆屬儒教文化圈之一環，以比較思想之角度看來，其相互之間必然有其類似之處。然而，若要同時將此三地之儒教思想一括而論，卻有其困難及盲點。原因在於三地的家族制度、祖先祭祀，意即所謂「宗族制度」之不同及有無。日本朱子學常以「異姓養子」、「同姓不婚」之兩觀點來理解中國之「宗族」。然而，實際上在日本的儒教發展過程中，由於社會上缺乏「宗族制度」，「異姓養子」、「同姓不婚」等之問題並未受重視，形同忽略，儒教在無宗族制度之前提下被日本人所理解吸收。如同朱子學及陽明學之爭論在中國屢掀波瀾，但在日本卻無被明顯區別般，儒教在日本有別於中國呈現出其不同的發展面貌。此篇論文之目的，主要即在於以具體之形態、支持階層之多元等方面，論述日本儒教在思想內容上呈現出多元化之原因。美中不足的是由於篇幅所限，此篇論文僅能針對日本儒教、日本朱子學之部份進行論述，日後希望能有機會再提供相關之研究及調查以供學界研究之用。
並列摘要
The thesis of this paper is as follows. Viewed from a comparative ideological perspective, the respective brands of Confucianism in China, the Korean Peninsula, and of course, Japan share a resemblance because they are all forms of Confucianism. However, it would be problematic to put them under the same rubric, treating them as one entity. It is due to family institution and ancestor worship (Sozoku, or patrilineal descent group). In the discussions of the Japanese school of Confucianism, Shushigaku, it manifests itself in the permission for adopting someone of a different surname and the prohibition of marriage between those of the same surname. But the study of Confucianism in Japan is pursued with hardly any tribute to these issues. Moreover, the differences between Shushigaku and its offshoot, Yomeigaku, go largely unrecognized. This paper shall give an account of how Japanese Confucianism developed in its ideological diversity by paying special attention to the diversity of the concrete forms and of the supporting social classes. Although the paper represents but a portion of the discourse regarding Japanese Confucianism and Japanese Shushigaku, I plan to present a more thoroughly researched draft at a later date.