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Christian Wolff and Neo-Confucianism :Relating with Ratio in Chinese Philosophy
著者 井川 義次journal orpublication title
哲学・思想論集
number 33page range 98-91(L79year 2008-03-25URL http://hdl.handle.net/2241/98498
ChristianⅥわ措amdN-e(トCflnfucianlSm
ChristianWblHandNeo-Con餌cianism:
RelatingwithRatioinChinesL!Phill-S()phy
‰shits噸uIG崩満場
1ntroduction
Itiswide且y known that Chinese philosophyin触eneed European philo$OPhicalthoughも
duringtheEnlightenment・hFrance,VoltaireandDiderot,andinGermanyLeibnitz,Whohad
read translations of Chinese thinkers made byJesuit missionaries.regarded Chinese
philosophyasanidealphilosop極
JesuitmissionariesstudiedChinesephilosophydeeplyinordertopropagateChristianityin
Chinae鮎ctivelyfromthe16thcenturylOneofthemostfamousofthesemissionarieswas MatteoRicci,Whomaintainedthatthedivineandspiritualexistencesthatappearedinancient
ConfuciandassicscorrespondedwiththeGodandspiritualconceptsofChristian如Atthat
time he criticized Neo-Confucianism…Whichin those days was regarded as orthodox
Confucianisminterpretation--becauseitrationalizedal1pmblems・HoweveちRiccipraisedthe
moralconceptionsofConfucianismthatdidnotcontradictChristianityandEuropeanethics・
Hisstandpointwasbasedonthecompromisestanceinordertoraisethee馳ctivene$SOf Christianitypropagation,butitwasalsobasedonbelievmgtheuniversalityoftherevelatior”f
God.
ALterthat,the successors of Ricciunderst00d that among the Chinese philosophies,
Confucianisrnwasthemostorthodox,andbelievedthatConfucianismandChristianltyWere
essentiallylnagreement・Inaddition,missionariestho喝htthatCon如cianismheldcommron
beliefswiththeEuropeanphilosophyandethie$regardinghumannatureandreason・1
0nepersonwhowaspartlCularlyinterestedinexaminationsofChinesephilo$OPhywasthe
leaderoftheGermanEnlightenment,Christian勒Iff.
IwouldliketoconsiderWb肝sinterpretationofChinesephilosop毎comparingitwiththe
ConfuciantextwiththecommentariesoftheNeo・Con餌cianismandthetranslationsofthe
mlSS10narleS.
PhillippeCollplet-a弧血chts崩血m血sqphLtS u6W)M
Conciliatoryge$tureStOdi騰rentculturese瑚Oyedsomesuccessatthetimeofpropagation,
but strict adherencemissionaries strongly critieized them becatlSe they removed the
heterogeneityofChristianityl
Inresponsetothecriticismfromsuchstrictgroups,jesuitmissi(}nariesledbyPhillippe
Couplet attempted to defend Chinese phi10SOphy Couplct published CE2t4ucius
f%ih,S噌husatthebehestofLouisXIVwhohadaninterestinChinesephilosophyandp()litics・
α励血ぶぶi乃β州別月毎わぶ呼如路COnSists(舶ng郎由那加乃OfChiI-eSephilosophyin酢肌eraland
79
哲学・思想論集第三十三号
LatintranslationsofthreebooksofPburBooksQfCbゆcianism:Da助e(771eGreatLeam吻),
Z7wYq旅喝(772eDoctrineQftheMkan),Lunn((meAnalecisqfCoゆcius)andchronological
tableofchina.
LikeRicci,CoupletinsistedthattherewasnocontradictionbetweenChinesephilosophyand
Christian doctrine.But the demonstrative method of Couplet was more critical・When
interpreting Confucian texts,he criticized Zhu Xi,sinterpretation,prefemnglnStead the
commentary ofMing Dynasty prime ministerand Minister ofEducation,ZhangJuzheng,
becauseofitsstraightforwardness.Inadditionheackn0wiedgedthetranscendentalcharacter
andpersonalityofthedivineandspiritualexistences・2
But there was anotherirnportant pOint”ZhangJuzheng’s commentary emphasizedthe
importance of human nature.Thatけs because rationalism of NeopConfucianism became
commoninthe Ming dynasty;and there wasincreaslng COnSideration of human nature.
Couplet’sworkwasbasedonanexplanatOryCOmmentaryOfZhangJuzhengandheunderstood
thatChinesephilosophyhigh1yregardedhumanrationalnature(natuYuraiionalis)orreason
(和tio)asbeingimportantandemphasizedthispointinhistranslation・
Incidentally;immediatelyafterthepublicationofCouplet’swork,Wolff’steacheちLeibniz,
readthistranslation.Howeveritisstillunknownwhatexactinfhence,ifany;thisworkhadon
Leibniz.
Fran印isNo芭l-ぷ由e〝由血甲e′ガム数〟と激励肋(1711)-
Couplet,sviewonChinesephilosophy;eSpeCial1yNeo-ConfucianismintheSongtoMing
dynasties,WaS fhvorabletoitsvaluingthehumanrationalnature,buthewascriticalofor
lgnOredthepointswhichwerecontrarytoChristiandoctrine.Fbrexample,Coupletchal1enged
theviewofZhuXiwhoinsistedthatspiritualexistencepossessedmaterialelements,anddid
not translate肋ncius,Which explains the theory ofgoodhuman natureand revolutionary
thought,althoughit’soneofFburBooksqfC
IncontrastwithCouplet’stranslationwhichadheredtotheChristiansenseofvalues,Noel
showedanattitudewhichreliedonrationalinterpretationofNeo-Confucianism.Theoutcome
wasSinensis加ゆeriiLibriC肋ssiciSex,No芭11stranslationoftheentiretextsofthe属)urBooks
with many explanations ofZhuXiandZhangJuzheng.Fbrthermore,hetranslatedwithout
reserve XiaoJi瑠(“FilialPiety”)which explained the cosmological theory ofねmi1y
relationshipsinChina,andXiao二晩‘e(“ElementaryLearning”)whichrenectedZhuXi’sopinion
aboutelernentaryeducation・3
Noel,stranslationwaslessreligiously-basedthanCoupletls,andwhenhetranslatedclassics,
hemadeanefforttore且ectaccuratelytherationalinterpretationsofNeo-Confucianistssuchas
ZhuXiandZhangJuzheng.Fbrexample,heinterpreted77an(“Heaven”)asorderlinessofthe
movementofcelestialbodies,andrationalnatureasarootofhumanvirtues.
80
ChristianW)lffandNeo-Confucianism
Christianl航)1ff伽tjb血SklamH7Pkihsqphh卵C舷Ⅵ(DiscourseonthePractical
PhilosophyoftheChinese)(1721)
A托erretiring打omthepositionofPresidentattheUniversityofHalle,ChristianWolffgave
an address tith?d“Discourse on助e伽cticalmilo叫毎qfthe C71inese”(1721)inwhich he
maintained that Chinese philosophywas the oldest philosophyinthe world.He explained
Chinesephilosophyasfollows:Chinahadbeenledtoabliss如1statebytheancientemperors
Whousedmoral1awLate11Confuciusstudiedandsystematizedthelawofthesagemonarchs.
Howeven because Confucius attached greaterimportancetopeople’swelhre,Wolfffurther
maintainedthatConfucius’smoralitywasequaltothatofJesusChrist.
The Theory ofConfucianism was taught to a11students through elementary schooland
universltyinChina.Attheuniversitylevel,intellectandreasonweretaughtanddeveloped
throughtheresearChofhistoricalexperiencesofhurnanityandtheessenceofa11things.The
ChinesewereconstantlystnvlngtOimprovereasonasmuchaspossibleandかeewillbecame
afocusofphilosophicalthought.Moreove】ニtheChinesemadeanefforttoconstructanideal
WOrldbycontributingtootherpeople’swelfare.ByuslngOnlytheirrationalability;theywere
abletoreachastateofbhsswithoutknowlngChristianlty;etC.1
Wo旧’s oplnionincurredthe wrath ofpietistic Protestant professorsin the UniversltyOf
Halle.Theydemandedthatthe PrussiankingbanishWblH,andthekingo鮎redWol#the
Choiceofcapitalpunishmentorexile.However;thisactionarousedastronginterestinWo躍’s
thoughtamongEuropeanintellectuals.A托erwards,WolffwascalledbacktoPrussiabythenew
king,FredericktheGreat,Whorespectedhim,andWoIWsthoughtspreadthroughoutEurope・
Thesehistoricaleventsarewellkn0wn.HoweverthespecificsofChinesephilosophythat
influencedWblぽhavenotyetbeenwidelyresearched.Wol庁’slecturewasnotakintocrltlCIZlng
thecurrentstateofEuropebyimaglnlngChinaastheideal,becausecertainConfucianclassics
andcommentaryexistedasgroundsintheLatintranslationsthathequoted.Theclassicswere
thePburBooksthatZhuXicompiled,andthecommentaryofZhuXioftheSongdymaStyand
thatofZhangJuzhengoftheMingdynasty;Neo-Con如cianthinkers.勒1WsoutlookonChinese
philosophywasbasedonConfucianismthathadbeenrestructuredbyNeo-Confucianism・
ItisimportanttonotethattheunderstandingofChinesephilosophybyoneofthemain
philosophers of The Enlightenment,Christian Wblff,WaS grOunded on missionaries’
translationsduringtheAgeofReasonthatreferredtothecommentariesofNeo-Confucianists
inane放)rttOaChievearationalinterpretationoftheclassics.Namely;thetextsofChinese
philosophywhich hadpassed double and triple scrutlnyformedthebasis丘omwhichthe
rationalistChristianWblぽcameto understand ChinesephilosophyIwouldliketo compare
Wolff’s OrtltiodeSinanimPhilosoPhia♪摘Ctica(1721),andthecommentarybookaboutthe
lecturepublishedin1726,withtranslationsofthemissionaries,andtheConfucianclassicsand
commentaries on which they were based.Here.Iwouldlikc to focus on the problems
discussedintwoofthethePburBooks:Da助e(“G柁atLeami喝”)andZあ0曙陥7材(“Doctrine
げ伽肋α乃’り.
81
哲学・思想論集第三十三号
PrincipleofSufficientReason
InOTtltiodeSinmlmPhilosqt>hiapractica,Wolffdwelledonthefollowingbasedalmoston
No6l’stranslation:The Chineseweremakingane放)rttOaChievegoodgovernment.Though
theyknewneitherGodnorthenaturalreligion,theyhadacquiredworldlyhappiness.Tbreach
thisgoal,themasterofthefamilyregulatedhisownmoralhabitsandlife.Beforeparticipating
inpolitics,thefamilyshouldbeguided.Ifasmal1numberoffamiliarpeoplecannotbemanaged,
alotofunfamiliarpeoplecannotbeguided.Itisnecessaryforsomeonewhowi11teachanother
persontoconducthimselfexemplari1y5
Wo旧made his own commentary about this point:“One can read this ftom Couplet’s
translationofDa助e.TheancientChinesekingsandemperorsdesiringtoruletheircountries
justly;they had beenlikewiseleading their own fami1ies justly beforehand・Furthermore
desiring tolead their fami1iesjustly;they had been adorning andimprovlng their bodies
beforehand・Desiringtoimprovetheirbodies,theyhadbeenrectifyingtheirspiritbefbrehandt
Desiringtorectifytheirspirit,theyhadbeentrueintheirintentionbeforehand・Desiringtobe
trueintheirintention,theyhadbeencompletingtheirinte11igencebeforehand・Itishowever
stilltobeadded,thatcompletingintelligencewasachievedbyexhaustivelyconsideringthe
reasonsorgrounds(rtitiones)ofeverything”.‘i
Thus,the ultimate prerequisite for ruling society justly;and for achievlng COmplete
intelligence,istodiscernorelucidatethereasonsorgroundsofal1things・
Infact,thiscompletelycorresponds・tOthepartatthebeginnlngOfDa助ethatexplainsthe
ideals ofConfucianism.HoweveちCOnCernlngthelastsentenceastheultimateprerequisite,
therearevariousinterpretations,anditisdifGculttomakeanyde丘nitiveconclusions・The
interpretationImentionedisbasedonthecommentaryofZhuXi・Couplet,Whoh・equently
criticizedZhuXi,andNoel,WhosupportedNeo-Confucianism,eXpreSSedsimilarapprovalof
thisinterpretation.
Fbrexample,CouplettranslatedthislastpartパTheal)ilitytocompletetheintellectivepower
(visintellectiva),thatis,tOleadthewaytothehighestapex,liesinpenetratingordrawingup
reasonsofal1thingsexhaustivelyり・7No61translateditas〃themethodofarrivlngataCOmplete
conceptofgoodandevil,COnSistsofinvestigationwhichelucidatestheessencesandreasonsof
thingsorofthephilosophy”.8Althoughthemannerofthetwotranslationsdi鮎rs,bothofthem
conformtOZhangJuzheng,s commentary二Namely;“Ifyouwishtoexertintelligence,(you
shouldfbcuson)investigatingLi(「理」).甘uly;OnCeyOuarriveattheultimatepoint,there
isnolongerneedforexhaustiveinvestigationinintelligence”・9coupletandNoel--throughthe
commentaryofZhangJuzheng(orZhuXi)--understoodLiasbeingreasonoressence,and
interpretedthattomeanthattheancientChinesephilosophersinsistedonelucidatingreason・
Furthermore,WolffrelatedthispointofDa盈‘e,refernngtoyetanothercommentary:“In
Da助e,Confucius,in orderto transfbrmmoralpreceptsintogeneralrules,Ordered(his
fo1lowers)tohaveaninterestinraisingthelevelofreasonbyperfectingintelligenceasmuch
aspossible”.
Wbl仔described Confucius,reasonlngln this way:=Confucius recognizedthatal1things
82
ChristianWし)lHandNeo-Confucianism
possess reason,and ordered man to discern the reasons of allthingsin Zhong挽ng.”
Immediatelyafterthat,WolffquotedthebeginnlngpartOfDa助esaylng,“Confuciusordered
thatwhenthosearefinallyrecognized.lntentionistobeamended,inordertobcftcefromall
untruths,and whenIntentionis amended,Ⅰ)esire should be c()ntrOlledirlOrder that all
behaviorswi11coincidewiththereason(7dio)inthehighestdegree.”1=
In otherwords,Wolffinterpreted this to mean thatitis necessaryfor a11behaviorsto
coincidewiththereasons(mtiones)ofallthingsandshouldberecognizedasaprercquisite.He
presentedaqulteOrlglnalclassicalinterpretationof肋Xi&ebasedontheinterprctationsofNeo-
Confucianism.BccauseⅥわ1ffsawthattwoChineseelassics,DaXueandZkoIW肋噺Whose
formation and circurnstanceswould havebeen di魚汀ent,had similanty;he associatedthem
togetherandconcludedthatChinesephilosophymademuchof(ratio).
Furthermore,thepassagesfrom罰酬野路喝CitedherethroughWblHcorrespondtothe12th
ChapterofthetextwhichZhuXicompiled.Wolだ’sinterpretationinitself,isabstractedqulte
rational1ylThetranslationofCoupletwhichhereferredtoislikethis:“Theregulations(}f
perfectmen(如ゆCtOnimregula)inrnediumtobefollowedarevastanduniversal,butthe
innermoste鮎ctandreasoninthingsareminuteandexqulSlte,andhidden,andsoarealmost
unrecognized….Thus thereis nothingbigin whichreason does notinhere,nOristhere
anythinglittlewhichislackingincertainreason川・ll
Howevertheorlglnaltextofmow挽喝1SVerySimple.Ybt,iftherearenocommentaries,it
is d此cult to understand.Indeed,Couplet’sinterpretation relied upon ZhangJuzheng’s
commentary which was based on Neo-Confucianism.ZhangJuzheng’s comrnentaryis as
follows:HThe way ofthe man ofvirtue has substance andfunctions・Thefunctions are
immense,infinite,thesubstanceisexquisite,invisible...Sowhentalkingaboutitssize,itis
in銀nite,andthereisnothinginthisworldwhichisabletocoverandcarryit・Heavencovers
(everything),theearthcarries(everything),thereisnothingwhichisnotafunctionofthis
Way.Asforitsminuteness,itissoinfinitesimalthatthereisnothingwithwhichitcanbe
analyzedandopenedinthisworld・However;thereisnothing,eVentheminutestofthings・
whichthisWえydoesnotpenetrate.Andwhyisthereanythingwhichcangoinsideit,andbreak
it?”12
ZhangJuzheng,sdetai1edinterpretationlikethishadprobablyrenectedCouplet’stranslation・
lmother words,WoIWs re鮎ed classicalinterpretation become possible through the
explanations ofZhangJuzheng,Coupletand others.Referringto thetranslations ofboth
CoupletandNoel,WoIHbelievedthemostproperexplanationsweretobeConfucius’sthought,
whichwerethustheessenceofChinesephilosophy」
Incidentially;thepassageexpressedwiththedoublenegativeSothcrcisnothingbigin
whichreasonisn,tinherent,andthereisnothinglittlewhichislackinglnreaSOninCouplet’s
translationofZ7‡Ong拍噸,1SrephrasedbyWolffas11thinsarepossesslngOfreason・Moreover;
WblだexpressedChinesephilosophyuslngSuChprinciplesastheりrincipleofSu疏cientReason
forMoralMatters”,andconcludedthatChinesephilosophywas“proぬundwisdom”
The“PrincipleofSu瓜:ientReason(principiumrationissufEicientis)”istheprinciplewhich
83
哲学・思想論躾箪三十三号
WblfFsteachel;Leibniz,maintainedmeantthatallpossiblethingshavereason,thereisnothing
withoutreason.1:iInWolぼ’sopinion,itwasevidencethatancientChinesephilosophershadthe
most advanced theory at that time.Althoughthismight not have been the case,Wol打
understoodthesecretprlnCiplesoftheChinesephilosophywereralSlngrationalabilitythrough
man,sdiscernlngandelucidatingtheinherentreasonsorgroundsofal1things,andbythat,man
becomesanautonomousbeingwhichleadstheworldtoastateofbliss.
RelatingwithReasoninChinesePhilosophy
ConcernlngSuChproblems,WolftalkedabouttheparticularityofreasoninChina.According
toWolff,theChinesedidnotknownaturalreligionandworshipofthe“trueGod”,0nlynatural
power;thelight of reason(Ytliionislumen)was known・Howeven the Chinese acquired
happlneSS,Orbliss,byusingreasonasmuchaspossible・Furthermore,invokingthelawof
nature(lexnaiu7tllis)ofGrotius,Wol#understoodthatChinesemoraltheoryalsorecognized
thatamergerofethicswithrationalnatureledtotheformationofbehavioralnorms.
WolfEhasshownthegroundsheretoo.ReferringtoCouplet’stranslationofZhong施材,he
quotedConfuciusasfollows:“Thatwhichcoincideswithrationalnature,istherulebywhich
behaviorshouldbearranged.Thisconformstoreason.Thedisciplineofvirtuesexistsinorder
tocontrolusandthingswhichbelongtous’’.Thisistheintroductionof2ho7qg肋噺Which,
accordingtoNeo-Confucianism,is thefamouspassagewhich explainsthatessentialhuman
natureoriginated丘omheavenlylaw;77anmirq(天命).
Regardingthenaturebestoweduponhumanbeings,themissionaries consideredittobe
COrreSPOndingtoreason(Yutio)tomeasureanaction,andWblffagreed.Butitischaracteristic
OfWolffthatheheldthatreasoninChinahadfbrmedwithoutbeliefornaturalreligion,yetit
attainedthedesirede鮎ct.
It can be thought that suchinterpretation renected Wblff’sidealof Chinese philosophy.
However;he was relying oninformations that had already been provided bymissionaries,
Whichhadbeenin且uencedbystrongrationalization.Moreover;theexplanatorycommentaries
WhichthemissionariesthemselveshaddependedonwereinfluencedbytherationalismofNeo-
Confucianism.Nowthatthewordn2tioappearedinatranSlatedpassageofaChineseclassic,
Wo呪who was a typicalEuropeanintellectualofhis time,WOuldbefbrced to examineits
Validitywithanopenmind.Inotherwords,Wblffarrivedattheconceptofperfectionofmanby
reason which didnot directly concernreligion,by multiple錯teredrationalinterpretations.
WblffwantedtopublicizesuchafeatureofreasoninChinesephilosophy;eVenunderthethreat
ofexile.
Notes
I Cf.AdolfReichwein,ChinaundEuropa:GeistigeundkunstlerischeBeziehungenim18Jahrhundert,
Oesterheld,1923;Virgi1ePinot,LaChineetlab7mationdel’e*ritphilos呼hiqueen臓2nCe(1640-1740),
Librairie Orientaliste PaulGeuthneち1932;Jacques Gernet,Chine etdwistianisme:aCtion eireaction,
84
ChristianWolffandNeo-ConhlCianism
Gallimard,1982.
2 ProsperiIntorcetta,ChristianiHerdtrich,FrancisciRougemont,PhilippiCouplet,Colducius
Philos坤hus,Parisiis,1687・Cf・Mungello,ThejesuitsIuseofChangChh-Cheng,sCommentariesinTheir
甘anslationofConfucianFburBooks;Knudlundaek,ChiefGrandSecretaryChangC旭qchengandEarly
ChinaJesits,αinamissionStudies(1550J800)Bulletin,1981.
3 fミFfanciscoNo軌Sinensis擁eriiLibriC肋ssiciSex,Pragae;1711.
4 Wolff,Christian:OratiodeSinarumphilospPhiabrt7Ctica:1at.-dt.=RedetiberdiepraktischePhilosophie
derChinesen/ChristianWoIH,Ubers.,eingel・u・hrsg.vonMichaelAlbrecht.一Hamburg:Meineち1985.
ThisisthemostreliableeditionofWlff’sdiscourse.
51bid.,pP.22-56.Cf.myarticle,AnInterpretationof“SchoolofNatureandPrinciple”(Xinglixue性理学)
inNo芭1,s廿anslation“GreatLeaming”『大学』in肋manSciences(『人間科学』(琉球大学法文学部人
間科学科紀要)),No.11,2006,pp.267-303.
61bid.,p.228:物Ientes(SCilicetprisciReges&Imperatores)ncicadminisiYt2reSuumrqgnun
和衷イ那招招加肌=馳甜り払加地憫∴軌椚W明肌混血路用融=血涙加椚=肌頼り加祓払椚d押頂感謝閃か加昔矧
Cβ〃坤β和β∂α邦子5β録βズCのJβ∂α搾fs祝紀綱如β用研Cβ坤鮎.槻㈹知和虚〟咄朋肌Ⅷ刷明如㈹抑α咋略画血
γβC研c(加押Jぶ鋸鋸桝α推古桝以椚.物Jg〝ねぶα視ね研柁C研cα柁5〟緑川α乃わ氾祝刑,か血ざ脚拘αあ〃乃fぶ〟α椚オ柁ね乃血押g椚.
Tblentes yerificare suamintentionem少rius♪e所ciebantintellectum.Additur autemintellectum per鮎i
exhauriendorerumOmniumrationes.
7 ProsperiIntorcetta,ChristianiHerdtrich,FrancisciRougemont,PhilippiCouplet,1bid.,p.4:perficere,
SeuadsummumapJCemperducerevimintellectivam,COnSistitinpenetrando,Siveexhauriendoresomnes,
seurerumomnlumrationes.
8modus deniqueassequendiperfectarn Boni&Malinotitiam,COnStititinperscruandisrerumnaturisac
rationibus,Sivephilosophiaestudio.(,p.11.)
9 0riginalDa助etext:古之欲明明徳於天下者、先治英樹。欲治其閲者、先帝其家。欲賛其家者、先
修其身。欲情其身者、光正其心。欲正其心者、先誠其意。欲誠其忍者、先致其知。致知在格物。(『大
劉原文);ZhuXi,scommentary:治、平野。後放此。明明徳於天下者、使天下之入管有以明其明徳也。
心者、身之所主也。誠、斑也。患者、心之所登也。賓其心之所鎗、欲其山於番而鰊白欺也。致、推極
也。知、猶識也〕推梅吾之知識、欲某所知無不漁也。格、至也。物、猶事也。窮要事物之理、欲共棲
虚無不到也。此八者、大挙之條日也。(朱子『大挙章句』緯第一車);ZhangJuzheng,scommentary:若
要准極英知、在於窮究事物之理、直到那至極的ま虞、然後所知鍵有不悉。(張屠正『大挙直解』綻第鵬
車)
10Albrecht,qP,Cii.,n.58,pp.156-158:Cbゆciusin Schola adulionim praeCeptamOrum ad regulas
generales revocaturus hanc prlnClpemjubet esse curam,ut rationem excolasintellectum per鮎iendo,
quantum羞eripotest.AgnovitenimG)ゆciusomniahaberesuamrationem,Scient.Sin.Lib.2.f.46.&
Operamdarejubet,utrerumOmniumrationespersplClamuS.Hisdemumcognitis,reCtiBcandampraecipit
intentionem,utab omnifucoalieJla Sit;&hacrecti鮎atamoderandosesseappetitus utomnesomnino
actiones summamhabeantcumrationeconformitatem.
11ProsperiIntorcetta,ChristianiHerdtrich,FrancisciRougemont,PhilippiCouplet,㊥cit.,P.46:
Pe所ctonEminmediosectandoviausuamplaest&universalis;&tamenintimailliusvisacratioinreparva
est&subtilisacrecondita,adeoqueapauciscognita….nullaresadeomagnaest,inquarationoninsit;
nullaitemadeoexlgua,quaerationequadamcareat.
120riginalmo7?g挽曙teXt:君子之道費而臥・‥故君子語大、天下莫能載焉。語小、天下莫能破焉。
(『中庸』原文);ZhuXi,scommentary:費、用之贋也。隙、髄之微軋・・・君子之道、近自夫婦居室之聞、
85
哲学・思想論集第三十三号
遠而至於聖人天地之所不能志。其大無外、其小無内。可謂費夷。然其理之所以然、則隠而英之見也。
蓋可知可能者、道中之鵬事。及其至、而聖人不知不能、則拳全偲而言。聖人固有所不能姦也。(栄子
『中庸章句』第十二車);ZhangJuzheng’scommentary:君子之道、有健有用、共用廣大、而無窮、其鰻
則徴密、而不可見者也。…放就其大底説、則其大無外、天‾F莫能承載得起。錐天地之穫戟、亦莫非斯
道之運用也。豊復有出於其外、而能載之者乎。就其小虚説、則其小熊内、天下莫能剖破得開。難事物
之細微、亦莫非斯道之所貫徹也。又執有人於其内、而能破之者乎。(張居正『中庸直解』第十二章)
13 Cf.Gott倉iedWilhelmLeibniz,Lamonadolqgie昏32:Etceluydelaraisonsu組sante,enVertuduquelnous
COnSideronsqu’aucunfaitnesauroitsetrouvervrayouexistant,auCuneEnonciationveritable,SanSqu’ily
aituneraisonsuffisantepourquoyilensoitainsietnonpasautrement,quOyqueCeSraisonsleplussouvent
ne puissent point nous etre connues.(Die philosophischen Schriften von Gott餌ed WilhelmLeibniz,
herausgegebenvonC.Ⅰ.Gerhardt,Bd.4,Berlin,WeidmannscheBuchhandlung.1880,p.69);Gerhardt,1bid・,
Bd.7,p.289:RatioestinNatura,Curaliquidpotiusexistatquamnihil.Idconsequensestmagniillius
pnnclpll,quOdnihilfiatsineratione,quemadmodumetiamcurhocpotiusexistatquamaiudrationemesse
OpOrtet.
Incidental1y Munge1lo points out that Leibniz read throughthis bookjust after the publication of
CorduciussinarumpkilosqPhus(D.E.Mungello,(九riousland:♪suitaccommodationand肋ewな才nsd
Sinol喝勤UniversityofHawaiiPress,1989,pp.287-288).1fitwasso,heshouldhavehadrecognitionabout
都制g拘喝(『中庸』)inquiteearlytime.Inaddition,hewouldknowgeneraloutlineaboutthemathematical
structureofthe】乍Jiク酔771eBookqfChanges-(『易経』)beforegettinginformationofit丘・OmBouvet▲
Leibni2:mayhavefeltresemblanCebetweenhisPrincipleofSu臨cientReasonandprincipleofZ九ong拍ng,
ifheemphasizedsimilaritywithhisbinaqqsteminthecharaCteristicsoftheYin一泡曙(陰陽)systemin
they蒼♪曙.
付記:本論文は、二00七年、トルコ共和国アンカラで行われた第38回国際アジア・北アフリカ研
究会譲(ICANAS-38)での口頭発表を基にしたものであり、平成十九年度日本学術振興会科学研究費
(基盤研究(B)(2))による研究成果の一部である。
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