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安井息軒《書說摘要》文獻與方法窺管——以《堯典》篇為例
Author(s)
Date Issued
2025
ISSN
1002-4913
Citation
國際社會科學雜誌, 2025年, 第42輯, 第3期, 第174-187;7;12頁.
Type
Peer Reviewed Journal Article
Abstract
日本學者安井息軒被譽為"集江戶儒學之大成者”,其"尚書"學代表作"書說摘要"廣泛吸收乾嘉學者之成果,可視為江戶考證學派"尚書"研究之經典.不過其治學方法與學術風格與中國學者頗有不同:第一,中國經學史上著名的今古文之爭,漢宋之爭,吳皖之爭,在安井著作中均未明顯體現,但其風格仍偏向漢唐古文經學;第二,不論是歷史文獻層面或語言文字層面,清代乾嘉考據法在安井論述中均未見其自覺運用;第三,在宋學與清學之間,安井尋求平衡,但以忠於還原經文文本語境為旨歸,此或是其"古學"之真實內涵.
The Japanese scholar Yasui Sokken is acclaimed as “the great synthesizer of Edo-period Jugaku(Confucian Studies).” His representative work in the field of Shangshu studies, Shosetsu Tekiyō(Excerpts of Commentaries on the Shangshu), was published in 1925. This treatise extensively incorporates the achievements of Qian-Jia evidential scholars. Notably, Yasui did not disregard the commentary attributed to Kong Anguo. However, Yasui's methodology and scholarly style differ considerably from those of his Chinese counterparts. First, the major debates that characterized Chinese classical studies are not explicitly reflected in his writings, though his approach still aligns with Han-Tang Old Text scholarship. Second, although engaging with Qing scholarship, Yasui did not consciously apply the precise philological methods characteristic of Qian-Jia Evidential Scholarship, whether in historicaltextual criticism or linguistic analysis. Third, navigating between Song Learning and Qing Learning, Yasui achieved a distinctive balance. His approach was ultimately guided by the aim of recovering the original context and meaning of the classical text itself. This commitment likely constitutes the true essence of his “Ancient Learning”(Kogaku)
The Japanese scholar Yasui Sokken is acclaimed as “the great synthesizer of Edo-period Jugaku(Confucian Studies).” His representative work in the field of Shangshu studies, Shosetsu Tekiyō(Excerpts of Commentaries on the Shangshu), was published in 1925. This treatise extensively incorporates the achievements of Qian-Jia evidential scholars. Notably, Yasui did not disregard the commentary attributed to Kong Anguo. However, Yasui's methodology and scholarly style differ considerably from those of his Chinese counterparts. First, the major debates that characterized Chinese classical studies are not explicitly reflected in his writings, though his approach still aligns with Han-Tang Old Text scholarship. Second, although engaging with Qing scholarship, Yasui did not consciously apply the precise philological methods characteristic of Qian-Jia Evidential Scholarship, whether in historicaltextual criticism or linguistic analysis. Third, navigating between Song Learning and Qing Learning, Yasui achieved a distinctive balance. His approach was ultimately guided by the aim of recovering the original context and meaning of the classical text itself. This commitment likely constitutes the true essence of his “Ancient Learning”(Kogaku)
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