著者

小川 晴久

出版者

二松學舎大学

雑誌

二松 : 大学院紀要 (ISSN:09143602)

巻号頁・発行日

vol.21, pp.165-190, 2007

著者

小川 晴久

出版者

二松學舎大学

雑誌

二松学舎大学人文論叢 (ISSN:02875705)

巻号頁・発行日

vol.71, pp.162-178, 2003-10-10

著者

小川 晴久

出版者

東京女子大学

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.30, no.2, pp.1-32, 1980-03-10

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Since in 1973 Minn Young-gyu, a professor of Yonsei University, introduced Kim Sog-mun's work "Yoghak-Yisipsa-Dohae" 易学二十四図解 to the world, it has been established that the foremost advocate of the theory of the rotative earth in Korea is not Hong Dae-yong (1731-1783) but Kim Sog-mun (1658-1735). But then has Hong Dae-yong's cosmological theory lost it's raison-detre? This article aims to clarify the relation of their theories and their own contributions. My conclusions are as follows. 1. Under the influences of the astronomical theory of Chang Heng-chu 張横渠 (1020-1077) and Western theory of the rotative earth, introduced critically to China by Jesuits, Kim Sog-mun overthrew the Ptolemaic theory and established the theory of the rotative earth in East Asia for the first time, Though his cosmic world was yet one of the structure of concentric circles, it is an original system in which inner stars revolve round the center of the universe more rapidly than outer ones. 2. Hong Dae-yong's cosmic world is not the one of concentric circles but the infinite universe inheriting from The Hsuan Yeh Teachiny 宣夜説, one of the ancient Chinese cosmologies. He says that the Milky Way is composed of innumerable stars and in the universe there are countless worlds such as the Milky Way. This is an amazingly modern understanding of the infinite universe. 3. Kim Sog-mun performed a great change from the concept of moving celestial bodies and static earth to the one of moving and rotating earth. Hong Dae-yong expanded the horizon to the idea of the infinite universe. They made their own contributions.

著者

小川 晴久

出版者

東京女子大学

雑誌

東京女子大學附屬比較文化研究所紀要 (ISSN:05638186)

巻号頁・発行日

vol.50, pp.85-99, 1989

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Shin Chai-ho (申采浩) was a Korean journalist and national revolutionary who died in Rushun(旅順) prison in 1936. The year 1910, when his country was overthrown, divides his life into two distinct periods, the first being his time as a journalist, ardently fighting to prevent his country's downfall, and the second his time as a revolutionary refugee, fighting for the recovery of its independence. During both these periods he continued research into the ancient history of Korea. He criticized bitterly the "flunkeyist" view of history as found in "Sam-kuk Sagi" (三国史記), by the Confucianist Kim Bu-shik (金富軾), arguing that the true face of Korea would not emerge until the toadying attitude that the world revolves around China had been defeated. And he devoted all his efforts towards this end. Criticism of the Chinese world order was criticism of Confucianism. Nevertheless, he himself was a Confucianist until the age eighteen when he entered the Confucian university, Sung Kyun Kwan (成均館). How did he break away from Confucianism? Did he ever abandon it completely? Under the title of "Shin Chai-ho and Confucianism", this paper attempts to answer these questions. Two years before he entered university, the "Independence Association", a movement to promote national awareness, was founded with the purpose of promoting a spirit of self-goverment. This movement was at its peak when he entered university in 1898. He joined the Association and played an active part in its archives division, where he demonstrated his literary talents. During the storm of the people's movement he studied democracy and promptly abandoned Confucianism. A few years later he became a journalist, wielding his pen freely and vigorously as chief editor, the target of his criticism being Confucianism and Confucianists. But he did not totally reject the spirit of Confucianism. In his article "A Criticism of the Confucian world", written in 1909, a year before the fall of Korea, he stated clearly that the weakness of Korea was due not so much to belief in Confucianism as to the lack of proper Confucian practice. He insisted that Korea's hostile attitude towards the Western world should be replaced by one of watchfulness, that Korea should endeavor to display its true spirit by directing its efforts towards welfare and education of its people. In his "The Ancient History of Korea" (朝鮮上古史), written after the fall of his country, traces the source of the concept of "sonbi", used by Confucianists as a symbolof courageous scholar "sonbe" of the ancient Kokuryo(高句麗), but this concept which was fostered by the Confucianists continues to survive as a symbol in his history. There is no doubt that Shin denied and renounced Confucianism, but throughout this denial a typical Confucian thrust survives in his interest in nationalism and public welfare.

著者

小川 晴久 吾妻 重二 柳沢 南 酒井 シヅ 壺井 秀生 末木 剛博 橋尾 四郎

出版者

東京大学

雑誌

総合研究(A)

巻号頁・発行日

1990

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初年度にひき続き『贅語』全六帙の原文の書き下し文作りと注釈(出典,語釈,難読箇所の解釈)の作業を鋭意進めてきたと言う以外に別に述べることも少ない。それを仕上げることが研究実績であるからである。『玄語』が形式上他人の引用がないのに比し(ただし実質的な引用があることは昨年度のこの欄で指摘した),『贅語』はまさに従来の諸見解の吟味の場という意味で引用の世界であると言ってよい。その引用の形式上の特徴は前回記したので再言はしない。ただ今回は天人帙,天命第二を例にとりあげ,引用の実質的な意味について考えてみたい。そこでは「五十にして天命を知る」という論語の命題の意味を『孔子家族』の文章をもとに考察し,「為不為者、在己者也、成不成者。有天者也。天者、無意而成、命者。無致而至。」という梅園の天命理解を孔子の天命観で論証する形をとっている。また論語の「夫子の性と天道を言ふは得て聞きくべからざるのみ」という子貢の言をもとに,性と天道を「聖門の第一義」となした後儒を厳しく批判している。荀子を引用して己れに在る側のもの(すなわち自分の意志で自由になるもの)を修める君子のあり方を強調している点も注目される。総じて先秦時代の遺産(とくに孔子を核とする)を重視し,それによって自説を根拠づけている形式が天命第二から確認できる。朱子学を絶対化せず孔子自身や先秦に帰ろうとする古学の傾向を梅園においても確認することができよう。『贅語』は学説史批判の書といってもよいが,より正格に言えば従来の見解を取舍して,自説を根拠づける作品であるのがその性格である。『贅語』が『玄語』の注であるとは,まさにこの意味である。そして注とは本来このような積極的な意味をもつべきものであろう。かくして『贅語』の各帙(各巻)の章別構成をながめると,ある共通の体系(構成)が看取できそうである。贅語は贅疣ならめ梅園の学問世界の論証の場であった。