松本豐多《四書辨妄》批判服部宇之吉－《漢文大系‧四書》中看到的安井息軒之政治思想－

本稿的目的是作為安井息軒(1799-1876)的周邊研究之一環，分析息軒最晚年的摘傳弟子松本量多(1848？-?)透過《漢文大象四書辨妄》(1911年，嵩山房)批判了服部宇之吉(1867-1939)所校訂《漢文大象》第1冊(1909年，富山房。收錄《大学說》、《中庸說》、《論語集說》、《孟子定本》)的內容，闡明安井息軒学派的政治思想的一端。本文將豐多所批判分成了(一)校勘的問題、(二)「訓□」的問題、(＊)訓詁的問題、(4)解釋的問題，加以分析之後，獲得了如下的結論。安井息軒的經典解釋方法是，首先根據古註，不能同意古註的時候再參考新的註釋，他本來不願意引用自己不採納的註釋(《論語集說》之書法),他解釋某本經書的時候，企圖和其他經書整合。另外息軒的政治思想中，「修身」與「治國」直接連接著，「理氣」並不介於君民之間。就息軒而言，「修身」意指實行〈曲禮〉等經書所記載的具體的動作具有了「德」(良心)，「治國」是為政者為了改善人民的生活習慣，基於「德」(良心)規定嚴格的法律，徹底「嚴罰主義」之後才能使得人民的教他成功。值得注意的是，息軒認為為政者不用了解「禮」的意義，不用使得人民了解「法」的意義，只要自己遵守「禮」制且強迫人民遵守「法」制，自然能成功地陶冶性情。另外本稿釐清松本豐多的著作及事蹟。

關鍵字

安井息軒；松本量多；服部宇之吉；《漢文大象》；修身

並列摘要

This paper as a part of research on Yasui Sokken(安井息軒:1799-1876) who was the greatest Japanese Han scholar called ＂the compilation of the study of old Chinese documents in the Edo period＂ analyze the Shi-sho-ben-mou(四書辨妄) written by his the last student Matsumoto Toyota(松本豐多:1848?-?) in 1991, and clarify the point of Sokken's political theory. In this book, Toyota had harshly criticized Hattori Unokichi(服部宇之吉:1867-1939) and his Kan-bun-tai-kei(漢文大系) vol.1 which included Sokkcns Shi-syo(四書) for its annotaitons was not consistent with the Sokkcn s really meaning. In conclusion, Sokken thought the moral training (修身) was directly related to the regin(治國) ,the ＂ LI-Qi＂(理氣) did not intervence between a ruler and his people. The moral training meaned a ruler gained fame as good-natured through the practice of the behaviour In ＂Qu-Li＂(曲禮), the regin meaned a ruler cured his people of bad habit through a heavy punishment which based on his good-will. He emphazed if only a ruler restraints himself and his people doing, he can cultivate their character.