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＜紀要論文＞
近代日本の儒教と戦争
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| 概要 | 1930年代、国家神道を主要なイデオロギーとした日本は、超国家主義に陥って戦争へと突き進んだという見方は広く信じられている。しかし、その時期に儒教が戦争を正当化したことは、今日あまり知られていない。1918年に日本の儒学者と支那学者によって結成され、1930年代にその影響力と政治指導者からの庇護が頂点に達した教育・研究団体「斯文会」についての研究は多くないが、筆者はその欠を補いたい。本稿では、初期...の斯文会が伝統的な儒教道徳の復活と漢学の振興を目指して活動したこと、また山東省曲阜の孔家の地位を利用して「儒教外交」を展開したこと、さらに儒教的なアジア主義を打ち出し、儒教を醇化した日本が東アジア精神文化の指導者・保護者としての役割を果たそうとしたことを考察する。最後に、従来研究が手薄な斯文会会員が戦時中に発表した文章の分析をとおして、1937年から1945年にかけて日本が中国で行った戦争を道徳的に正当化するにあたって、近代日本の「皇道」儒教の果たした役割を論じる。また戦時中の斯文会刊行物におけるオクシデンタリズムおよび自己オリエンタリズムを分析することによって、今日の東アジアの不安定な地政学的状況の中で、儒教の規範理論におけるオクシデンタリズムおよび自己オリエンタリズム的傾向についてより批判的な考察を行う必要性について論じたい。 真に知的な力が、その尊厳と真実を戦争の神々の前で生け贄として捧げなければならないことは、悲しいことです。―ラビンドラナート・タゴール、1938年９月、野口米次郎宛書簡より Today there is an extensive literature on the indigenous ideological drivers for Japan’s descent into ultranationalism and war in the 1930’s. State Shinto, Shinto ultranationalism, militarist Zen Buddhism and Bushido are often referenced as the main contributors to these ideological mobilizations. However, much less is known of Japanese Confucian justifications for war in the same era, for the simple reason that 20th century Japanese Confucianism was, until recent years, seldom researched in mainstream Japanese and Anglophone East Asia history of ideas scholarship. In the past two decades, however, a small group of Chinese, Taiwanese, South Korean and some Japanese and European researchers have begun to focus on the ideological role Confucianism played in legitimating Japanese cultural and spiritual Pan-Asianism: a Pan-Asianism that moralized Japanese expansionism in the Asia-Pacific during the 1930’s-1940’s. This article builds on the research of these scholars to conduct an introductory investigation of the wartime activities and ideological output of a now obscure educational and research association formed in 1918 by Japanese Confucian scholars and Sinologists, the Shibunkai (斯文会). Its leadership was drawn from the uppermost reaches of Japan’s political elite: Princes Tokugawa Iyesato and Tokugawa Kuniyuki both served as war era presidents of the organization, while a member of the Japanese royal family, Marshal Admiral Prince Fushimi Hiroyasu, served as the organization’s governor. Among its senior membership were Japan’s most prominent Sinologists and philosophers of Chinese thought, including Hattori Unokichi, Shionoya On, Inoue Tetsujirō, and Takada Shinji. Industrialist Shibusawa Eiichi was also a founding member. The Shibunkai reached the peak of its national standing in the 1930’s, when members of the Japanese government regularly attended and spoke at its annual festivals. Researchers are now raising questions about the degree to which Shibunkai Sinologists were influential in providing “orientalist” policy advice and ideological cover for Japan’s invasion of China. This article reviews the Shibunkai’s early efforts to revive traditional Confucian morality and promote Chinese learning in Japanese schools, its pursuit of “Confucian Diplomacy” with the Kong family estate at Qufu in Shandong Province, where it focused on the teenaged 77th descendent of Confucius, Kong Decheng in its hope for a Chinese imperial restoration under the descendents of Confucius, and its elaboration of a Confucian Pan-Asian doctrine that accorded Japan, with its supposed purified version of Confucianism, the role of guardian of East Asia’s spiritual culture. The increasingly anti-western “occidentalism” of this Pan-Asianism complemented the Shibunkai’s Confucian orientalism, which justified Japan’s paternalistic and imperialistic leadership aspirations in East Asia. Last, it analyses some of the seldom-studied war-era literature produced by Shibunkai scholars to argue that a modern Japanese “Imperial Way” Confucianism played a role in the moral legitimation of Japan’s war against China in 1937-1945. It focuses in particular on an article published in the December 1937 issue of the Shibunkai’s journal Shibun by historian of China Iijima Tadao, “Clarifying the National Polity and the Awakening of China”. This article draws on ancient Chinese texts such as the Mencius to provide Confucian justification for the “punishment” of the Chinese Nationalist government by the Imperial Japanese Army. Based on its analysis of the Occidentalism and self-Orientalism in the Shibunkai’s wartime publications, the article concludes with a warning to contemporary political philosophers urging the development of different types of democratic, liberal or illiberal Confucian polities in East Asia. It argues that there is a need for more critical reflection on occidentalist and self-orientalist trends in such Confucian normative theorizing amidst the troubled geopolitical conditions of East Asia today.続きを見る |
| 目次 | １．はじめに ２．斯文会、日本儒教、皇道 ３．戦時下における斯文会 ４．斯文会の権威主義的道徳観、オリエンタリズム、オクシデンタリズム ５．現代儒教における日本のオクシデンタリズムとオリエンタリズムの遺産 |
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| 登録日 | 2023.11.30 |
| 更新日 | 2024.12.24 |