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What influence did Wang Yangming have on the Meiji Restoration in Japan?
Yangming studies spread to Japan long after Wang Yangming's death. I'm telling you now, you must sit through it! ! @! ! ! ~! ~~

In the history of Sino-Japanese ideological and cultural exchanges, there is a chapter worthy of our special book, that is, China's Yangming School (Wang Xue) was introduced to Japan in the Ming Dynasty, and it had a series of intriguing influences in Japan. From this, we will naturally think of Mr. Wang Yangming from Yuyao, Zhejiang.

Wang Yangming, or Wang Shouren, is called Boan. Born in Chenghua, Ming Xianzong in the eighth year (A.D. 1472), he died in Jiajing, Emperor Shizong of the Ming Dynasty in the seventh year (A.D. 1529). Because he once built Yangming Cave in Huiji, also known as "Yangming Zi", scholars call him Mr. Yangming. Wang Yangming was a famous philosopher and educator in the middle of Ming Dynasty. He dared to take the world by storm, restored the status of Xiangshan School, which had been unknown for more than 300 years, and founded China Yangming School (Wang Xue). After the mid-Ming Dynasty, a complex school of Yangming studies was formed.

Although Wang Yangming had never been to Japan before his death, his thoughts traveled to Japan, which had a great influence on the island country from theory to practice. I'm afraid this was unexpected by Mr. Yang Ming before his death.

1. Wang Yangming and Japanese Yangming studies

First of all, talk about the close relationship between Wang Yangming and An Guiwu.

In Japan, Yangming scholars appeared after the middle of17th century. But as early as the Muromachi era, the Japanese had contacts with Wang Yangming. In A.D. 15 10, a Japanese Buddhist monk, one of the elders of the Five Mountains, went to Anguwu (A.D. 1424- 15 14) and went to China at the age of 87 (or 83), but failed because of the headwind. After paying tribute to his mission, Zhu Houzhao of Ming Wuzong admired his advanced age, ordered him to live in Guangli Temple in Yuwangshan, Ningbo, and gave him a golden robe. In the meantime, Liao 'an often interacted with local literati. 15 13, Wang Yangming and his master Xu Ai met buddhist nun when Siming was passing through Ningbo. In May of the same year, Wang Yangming heard that An Guiwu was about to return to the East, which was a gift from Preface to Send Japan to Bring An Monk Home. This preface is not included in the Wang Wencheng Gongquanshu, but it is included in Japanese related classics, such as Shi Man's Biography of Monks in Present Dynasty, Ito Weishan's Neighborhood Letters, Saito's Kanto, Ito Toya's Chai Kelu, etc. The preface was originally hidden in Yamada Temple, and later spread to the former residence of the viscount of the Nine Ghosts in Tami. Japanese scholars attach great importance to this historical fact. Inoue Tetsujiro said: "It is a fact that the contact between Guiwu and Yangming is absolutely impossible in the history of philosophy. In the book Origin of Studying in Zhu Cheng, Kawada Tiemi thinks: "If you study Yuyao in Zhu Cheng in addition to Zen in Guiwu, the unity of knowledge and action is the goal advocated by Japanese Wang Xue, but in Sri Lanka! Yoshio Takeuchi directly pointed out in The Spirit of Confucianism: "The spread of Yangming studies in Japan began with the enlightenment of An Gui. "However, Guiwu died in the second year after returning to China. I'm afraid Guiwu couldn't make more contributions to the spread of Yangming studies at that time. However, the close friendship between Guiwu and Yangming School and the preface that Yangming sent him this wonderful story really started the contact between Japan and Yangming School, which can also be regarded as the origin of Yangming School in Japan.

Although there were no Yangming scholars in Japan before the middle of17th century, according to Japanese scholar Chai Tian Goro's research, the earliest edition of Handicrafts in Japan was engraved with the first edition of Tantan, a Zen monk from Changqing to Lu Yuan, and Handicrafts handed down by the descendants of Zhongjiang Brawly had the words "Qing 'an participated in the publication of the Mid-Autumn Festival romantic school", but the publication date is unknown. However, it can be inferred from various materials that Yangming's literary works, anthologies, quotations and handicrafts were all introduced to Japan during the period of16th century. At that time, a large number of Zen monks, doctors and Zhu scholars were curious about a new knowledge and widely read Wang Yangming's works. For example, Fujiwara Keiji and Lin Luoshan, the founders of Japanese Zhuzi School, were obviously influenced by Yangming's theory of mind. But at this time, Captain Tan became the Yangming School in Japan. As a school, the Japanese Yangming School originated in Brawly, Zhongjiang.

Secondly, look at the Complete Works of Wang Yangming and the establishment of Yangming studies in Japan.

As mentioned earlier, the founder of Japanese Yangming School was Zhongjiang, Brawly (A.D. 1608- 1648), with the original name, alphabetical order, andno. Xuan Mo and Yi Xuan. Because I often give lectures under rattan trees. Be honored as "Mr. Fujiki". People near the river (now Shiga County). Also known as "the sage near the river". Before the age of 32, Brawly basically believed in Zhuzi. Between the ages of 32 and 37, he read the quotations of Wang Ji, a disciple of Wang Yangming, and began to change from Zhuzi to Yangming. Until the age of 37, he "bought" Yang Shu to read, and Shen Qian learned a lot over and over again. ..... then suddenly enlightened, years of doubts began to release. In addition to his surprise, he also wrote a poem to express his ambition: although Xue is new, it has not been true for eight years; God bless the sun and let it come to Thailand. Now it seems to be back to life. "Therefore, he devoted himself to Yangming's works and completely turned to Yangming studies. He wrote the three characters "To Conscience" in his own hand and put them on the lintel, and asked all his students to learn The Complete Works of Wang Yangming. As a scholar of Yangming, Zhongjiang Brawly did not repeat Wang Yangming's proposition that "mind is reason", but Rainbow Yangming, who believed that "mind" was the noumenon of all things. He said: "The heart is the general name of the system, and Tai Chi is also a synonym. Reasonable spirit, unified temperament ... its greatness is nothing, but its smallness is nothing. "Therefore, it is well-deserved to be the ancestor of Yangming studies in Japan. This also shows that Wang Yangming's thought blossomed in Japan for the first time.

Thirdly, Wang Yangming's thought and other Japanese Yangming scholars.

After the Japanese Yangming school was founded in Brawly, Zhongjiang, it can be roughly divided into two schools: one is the introspective German school (salvation school), such as Yuangangshan, Chunri Qianan and others, among which Yuangangshan faithfully inherited Brawly's thought. The other school pays attention to practice and is a meritorious school whose mission is to transform the world, such as Xiong Ze Fan Shan, Da Zhong Yan Zhai, Yoshida Shōin and others. Among them, there were both people who led the uprising of urban civilians (Zhai Da Zhong Yan) and people with lofty ideals at the end of the curtain (such as Yoshida Shōin).

Judging from the historical development process, Yangming studies in Japan are generally saddle-shaped In other words, the first climax was represented by Brawly Zhongjiang, the ancestor of Yangming School, and his disciple Xiong Zefan Mountain (early Yangming School). After the death of Xiongze Fanshan (A.D. 169 1), he entered a silent stage, and there were no influential Yangming scholars in the past hundred years. In the middle period of Edo, although Wang Yangming's Handicraft was reprinted in 17 12 by three rounds of fasting (A.D. 1669- 1744), there was no resurgence of Yangming studies. This can be regarded as a transitional period. It was not until the end of 18 and the beginning of 19, that is, in the late Edo period, that Yangming school flourished again, forming a situation comparable to Zhuzi's ancient school.

As a Japanese Yangming scholar, there is no doubt that he has a more or less relationship with Wang Yangming of China. The following are examples of several representative figures in the late pre-school period of Yangming in Japan. Zhongjiang Brawly has been mentioned above. His disciple Xiong Zeshan (A.D.1619-1691) is an enthusiastic propagandist of Wang Yangming's theory of "to conscience". At the age of 23, he fell in love with Zhongjiang Brawly and was influenced by Yangming's mind. Later, I learned about Yangming's "conscience" theory through Yuangangshan. Before taking office, he was highly valued by the vassal Ikeda Bozheng. Influenced by Xiong Zefan Shan, Ikeda Bo gradually tended to learn Yangming studies, and invited Brawly, the eldest son of Zhongjiang, to discuss the way of civil and military affairs with his master. The central figure is naturally Xiong Zeshan. He once drafted the study rules of the Garden Convention for these people. The first one is "Today, the conventions of various schools of thought make conscience supreme." When recalling the life of this period, Xiong Zefan Shan also said: "At that time, I died for the purpose of conscience." Later, Iiyama went to Edo with Ikeda Hiroshi, and some famous people and curtain collectors also came to Iiyama for advice. In this way, due to the propaganda of Fanshan, the influence of Yangming studies is expanding day by day.

Zhai Yi Sato (A.D. 1722- 1859), one of the representatives of Yangming studies in the later period, used his legal position in the center of official studies (Zhuzi studies) to vigorously promote Yangming studies. It can also be said that Zhai Yi developed Yangming studies in the encirclement of official schools. Zhai Yi became a Confucian scholar of the shogunate in 19, and once taught in Pingquan, the battalion commander of the shogunate "official school". No less than 3,000 people came to Shu Ren's door. Among his disciples, many thinkers and activists were active in the political arena at the end of the curtain, such as Sasuke Xiangshan, Guan Yu and so on, which created a generation of talents for the Meiji Restoration.

Another representative of Yangming school in the later period, Da Zhong Yan Zhai (A.D. 1796- 1837), whose real name is Hou Su, whose real name is Zhong Zhai, is commonly known as Hirashiro. He believed in Wang Yangming's "conscience theory" ideologically, but tried his best to put it into practice politically, which can be said to be the word "practice" among modern Japanese Yangming scholars. 1837, during the "natural famine" in Japan, rice merchants in Osaka seized the opportunity to hoard food, and the price soared. Hungry beggars starved to death in the street. In order to help the victims, they gathered 300 students and disciples, suburban farmers and urban poor, and held the famous "Dayanping Shiro Uprising". Although the uprising failed and Dayan himself set himself on fire, it dealt a heavy blow to the feudal rulers, spread the idea of equality, inspired the people and had a great influence.

In a word, from 1508, when Wang Yangming was 37 years old, he had an epiphany in Longchang, Guizhou Province, thus creating Yangming studies in China. By 1644, Brawly, a 37-year-old Zhongjiang, had completely turned to Yangming studies and started Japanese Yangming studies. Although it was more than 130 years ago, the ideological conditions for the birth of Yangming studies in Japan were ready from the beginning of Wang Yangming's communication with An Guiwu to the time when Wang Yangming became a monk in Houwushan. Japanese Yangming scholars absorbed and publicized Wang Yangming's basic ideas such as "to conscience" and "unity of knowledge and action" under the situation that Zhu Xue dominated the whole country, and formed Japanese Yangming studies with its own characteristics. This is indeed a chapter worthy of a book in the history of Sino-Japanese ideological and cultural exchanges, which needs in-depth study.

Second, Yangming Studies (Wang Xue) and Modern Japanese History

As mentioned earlier, after Wang Yangming's thought was spread to Japan, as a flower of theory, Yangming studies were formed in Japan. However, due to the inherent logical requirements of Wang Yangming's philosophical thought, it is bound to move from theory to practice and bear rich fruits in practice. If Wang Yangming didn't realize this, then, as Wang Yangming's successor, Yangming scholars at the end of the Japanese shogunate were consciously working hard.

As we all know, Japan's modern history began with the Meiji Restoration, so let's first discuss the role of Wang Xue in Japan's modernization with the relationship between Wang Xue and Meiji Restoration.

First of all, a group of outstanding talents were prepared for the Meiji Restoration Movement.

During the more than 200 years in the Tokugawa era, the Tokugawa and Japanese Zhuzi schools were always in the leading position of official schools before the Meiji Restoration, while Yangming school, as the ideology of the lower samurai and citizen class, was in a position of being suppressed and excluded. Especially after the shogunate issued a ban on different schools in 1790 (the second year of Kuanzheng), Zhu School was regarded as the only orthodox thought, while Yangming School was regarded as a rebellious heresy. However, in the last few years of the shogunate, Yangming School (Wang Xue) became a philosophy widely believed by reformers, and thus created a group of outstanding thinkers and leaders for the reform movement.

There are many talented people under Sato's Zhaimen, such as Sasaki Xiangshan (A.D./KOOC-0/8/KOOC-0/-KOOC-0/864) and Yokoi Xiaonan (A.D./KOOC-0/809-/KOOC-0/869). Taking Yangming school as a weapon to emancipate the mind, they put forward the ideas of "Oriental morality, western art, refinement and coarseness, and both internal and external cultivation", which broke the loneliness and bad habits of Confucianism, opened up a new wind to absorb western science and culture, and made ideological and public opinion preparations for opening ports.

Among Sakujian students in Xiangshan, such as Yoshida Shōin (A.D. 1830- 1859) and Sheng Haizhou all believed in Wang Xue. The backbones of the Enlightenment in the early Meiji period, such as Hiroyuki Kato, Jin Tian Zhen Road and Nishimura Tibetan Tree, also came from Xiangshan Gate.

Yoshida Shōin was a pioneer thinker and educator during the Reform Movement. Song Yin recalled: "I once read Wang Yangming's Biography, which was quite interesting. Shi Li's book burning is also Yangming school, so be careful what you say. Borrowing the date to "Reading Notes on Heart-washing Cave", Dayan is also a Yangming school, which can be viewed. But I don't specialize in Yangming studies, but their studies are true and often true to me. " Under the influence and encouragement of Yangming school, he actively advocated respecting the king and resisting foreign countries, and devoted himself to the anti-screen movement.

Yoshida Shōin founded Matsushita Village School in his hometown in the name of his uncle. It is said that nearly half of his 80-year-old students made outstanding contributions to the Meiji Restoration. Before and after the Meiji Restoration, many outstanding figures, such as Ito Bowen, Shinsuke Urugu, Nobuyuki Takayama, Yamagata Aritomo, Noue Kaoru, Maehara Yicheng, and Hisaka Hyun-shuo, all came from Song Yinmen.

Takayama Shinzo (A.D. 1839- 1867), a disciple of Yoshida Shōin, was one of the important leaders of the Reform Movement. After reading Wang Yangming's Biography, he wrote a poem: "Wang Xue revitalized the sacred school, and the ancient and modern essays were lost in oblivion. Only those who can believe in the word conscience are those who are above the righteous emperor. "

Saigō Takamori (A.D. 1827- 1877) was the leader of Samoan clan and a politician who devoted himself to Wang Xue. Taking Yangming's thought of knowing and doing as a theoretical weapon, he actively participated in the reform of curtain politics and the diligent king movement; In order to return the great government to the emperor, he personally served as the staff of the governor's office and conquered the shogunate general; In order to reform the old system, he initiated the discussion of abolishing feudalism and changing counties; Therefore, he became the first hero in the diligent king movement in Japan.

It was these outstanding people who believed in or tended to Yangming studies that advocated respecting the king and resisting foreign countries or overthrowing the founding of the country, promoted the Meiji Restoration, disintegrated the Japanese feudal system, and thus opened the door to Japanese social modernization. The founding fathers of Meiji, Ito Hirofumi and Saigō Takamori, directly advocated civil rights, democracy and abolishing religion, which laid the foundation for Japanese capitalism. Zhang Taiyan, a famous scholar in modern China, said: "The Japanese reform was also led by Wang Xue." Liang Qichao also said: "It is also useful to learn the nature of mind in governing Japan's political reform." These arguments are in line with Japanese history.

Secondly, Yangming studies and Japan's absorption of modern western science and culture.

The earliest introduction of western culture into Japan can be traced back to Nakano in16th century. At that time, missionaries and businessmen from Portugal and Spain came to Japan to spread the religious culture of medieval southern Europe (mainly Christianity) and some practical technologies (such as the use of guns and gunpowder), and had little contact with modern scientific civilization. At that time, it was called "full learning" for short. But/kloc-At the beginning of the 7th century, the Tokugawa shogunate began to ban religion, and in the 1930s, it developed from banning religion to banning western books, realizing the policy of "locking up the country". So far, the contact and communication with western culture has been suppressed for nearly a century.

However, after the shogunate implemented the closed-door policy, although the spread of western learning suffered great setbacks. However, books on pure science and technology are not prohibited. 1720, the eighth generation general of Tokugawa shogunate ordered the "relaxation of the ban" and adopted a positive attitude to introduce western books, and European culture was re-spread. The European culture introduced into Japan this time is called "Lan Xue", which mainly refers to the knowledge of European culture brought by Dutch and Dutch books. In addition, books on astronomy and geography compiled by western missionaries from China also introduced western science and culture. But until the beginning of19th century, natural science knowledge was mainly spread in Japan, such as medicine, zoology and botany, astronomy, geography and so on, and social science was almost unknown. Therefore, the western scientific and cultural knowledge spread during this period is still one-sided.

Finally, it is not appropriate to ask these questions online. If you are really interested in history and political philosophy, I recommend this book, A New Examination of the Relationship between Wang Yangming and Japan.