關於明治30－40年代休養主義－以松村介石為探討中心

明治維新後，西洋文明與在來文明急速融和，約至明治30－40年代（1897－1912），興起一股傳統色彩濃厚之修養主義，而此修養主義之思想性格為何？其中西洋文明之基督教又是採取如何之立場？在此成為問題所在。目前的研究重視國家主義對修養主義之影響，而不太研究佛教與基督教所發揮之作用，本研究乃自修養書之思想性格重新檢討，以掌握修養主義思想側面之全貌，其所獲得之結果如下。首先，此時期修養書之思想性格中，雖可見是受到儒教所建立理論基礎的國家主義之影響，然亦是存在著各自以基督教、儒教或佛教之思想為中心而包攝他者之模式，且是以松村介石、井上哲次郎、加藤咄堂為其思想著作之三巨頭。其次，基督徒的松村提倡「大乘基督教」並著有傳統思想回歸性強烈之《修養四書》一書，其藉著對中國經典《大學》中「格物致知」之「物」之解釋等，以迴避各宗教之矛盾進而將之包攝納入，可謂基督教向國家主義折衷之修養書之代表者。

關鍵字

修養主義；思想性格；松村介石；修養四書；基督教

並列摘要

Since the Meiji Restoration, there was a radical fusion between western civilization and traditional civilization. Around Meiji 30 to 40, Shuyoshugi(thought of self-cultivation) arisen with a strong traditional atmosphere. So what's the characteristic of Shuyoshugi? What's the stance that Christianity (representing western civilization) takes in this thought? This is an interesting subject to be researched on. Current researches mainly focus on the influence by Nationalism on Shuyoshugi. The effect of Buddhism and Christianity is seldom touched. This study is intended to review the characteristic of Shuyoshugi, so as to create a profile of Shuyoshugi. And the finding of this research is as following. First, although the thought of Shuyoshugi was influenced by Nationalism, which theoretical foundation was based on Confucianism, the models with the core thought of Christianity, Confucianism or Buddhism were subsumed into it. And the representatives of those models were Matsumura Kaiseki, Inoue Tetsujiro and Kato Totsusdo. Next is the Mahayana Christianity advocated by Matsumura. In his writing of ”Shuyoshisho”, it reveals a strong intention of returning to the traditional thought. He has tried to avoid the conflicts between each religion and subsumed the thought of Christianity through the explanation about the concept of butsu(underlying principle) in kakubutsu chichi (to study the underlying principle to acquire knowledge) which was from ”Daigaku”. This ”Shuyoshisho” implied a compromise of Christianity to Nationalism.