{"created":"2021-03-01T06:45:25.980396+00:00","id":27299,"links":{},"metadata":{"_buckets":{"deposit":"c1516d4f-f51c-4bc5-b463-b0c4f7138f6c"},"_deposit":{"id":"27299","owners":[],"pid":{"revision_id":0,"type":"depid","value":"27299"},"status":"published"},"_oai":{"id":"oai:repository.dl.itc.u-tokyo.ac.jp:00027299","sets":["46:2942:3120","9:504:2944:3121"]},"item_4_alternative_title_1":{"attribute_name":"その他のタイトル","attribute_value_mlt":[{"subitem_alternative_title":"Sun Sheng’s coments on history and criticism of Laozi"},{"subitem_alternative_title":"孫盛的評史與批老"}]},"item_4_biblio_info_7":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"1980-03","bibliographicIssueDateType":"Issued"},"bibliographicPageEnd":"177","bibliographicPageStart":"19","bibliographicVolumeNumber":"81","bibliographic_titles":[{"bibliographic_title":"東洋文化研究所紀要"}]}]},"item_4_description_13":{"attribute_name":"フォーマット","attribute_value_mlt":[{"subitem_description":"application/pdf","subitem_description_type":"Other"}]},"item_4_description_5":{"attribute_name":"抄録","attribute_value_mlt":[{"subitem_description":"這是一篇渉及孫盛的論述,我們在裏頭綜觀了一下活躍於東晉前半的,這個人的思想與為學。孫盛,著有《魏氏春秋》和《晉陽秋》等史籍,當時就以史名家,為人所識。他的史論,是在《左傳》和其他儒家經典中找歸依,也撰過《老聃非大賢論》和《老子疑問反訊》等文字,指出老子思想上矛盾的地方。對老子的批評,在那時候,等於是拒認了崇尚老莊的當代風潮。不過他的屏黜,倒也非一概抹煞,在有關史事的評論裏,雖然浮泛了些,還是把所謂的高尚之士,肯定了一番;批老文字呢,也看得到若幹正面的評價,雖然只是部分而非全體。這些,跟漢末以來對道家思想的尊崇大勢,都不能説亳無關聯。他而且不同意羅含的《更生論》,反駁過東晉佛教界所常提到的,一種叫“神不滅論”的見解。所以孫盛的思想包括了儒佛道三者,値得我們加以全面探求,在進行東晉一代的思想研究時,可拿它當作一個典型的例子。只是本文的撰寫,就基本觀點說來,雖也由三教交渉史出発,但因受到了資料的限製,我們在從事分析的時候,仍不得不把重心擺在孫盛的評史一事上。底下打算列擧數端,都是些富有象徴性的事情,可由此略窺孫盛思想的大概。首先我們得記住他是個清談家。他評起曆史來有個癖習,就是喜歡為議論而議論,這跟離開現實單在腦子裏築架的清談作風,該有其一脈相通之處。其次可以指出的,是他對儒教經典的尊重。孫盛的史評,可説採的經典至上主義,只注意到魏晉的現實與經典世界是否相合,相合到哪種程度。此外,我們還能擧出他對曆史的關心。只是從前文的說明看得出,他的與趣主要不在史事本身,而是在曆史與儒教的關係上。跟這比起來,對孫盛的評論時常加以評論的裴松之的史評,在史學上遠較孫評更染有批判色彩的。孫盛的歷史著作都仿《左傳》命名,所引用的例證說得極端些,得蒙青睞,也只是由於它們和古制古義能相一致。闡說時筆下滔滔,把足以代表魏晉現實的一面,幾乎全給忽略了過去,議論雖長,多的是諸如此類空泛之作。《左傳》的描述與魏晉的實情,叫兩者疊在一起,是基於這様的一個想法,就是一種行爲,經常都可以在裏頭找出一定的價値内容,也就是說有個名實一致的前提,它,乃是超越時空而存在的。孫盛的史論,大都是以名核實,但在《太伯三讓論》中,却憑藉着《左傳》,透露了一點據實以正名的思考。總結孫盛的評史,我們可以這様子認定,是近乎儒家之論徳,乃屬《左傳》餘波,君子一論,就是個標本。他所注種的是帝王政治,要實現“道”“義”兩者,維護權柄秩序於就墜。由於重點是放在徳論上,作爲處理對象的諸多史實,它們彼此間的連帶關係,反而被擱在一邊,這方面的詮解,看來往往是矛盾叢出。不過他說理時思路的開展,自有其鋒利的一側,只要就直接牽扯到儒家立場的價値判斷,他的考證時而也是穩當可取的。羅含的《更生論》,是遵照中國固有的思想,發揮了一種可稱之爲“神不滅論”的學說。而加以反詰的孫盛,則把羅含所倚賴的傳統思想澄清了一下,還其本來面目,唱出了他的可稱之爲“神滅論”的異調。在批老文字裏,孫盛闡論了聖人的無瑕,這一點,是他繼承了魏晉聖人論的地方。提到《論語》述而的「述而不作,信而好古......」,他也言及聖人,彷彿在議論神明似的,認爲必須是完美無缺,而就拿這個作根據,他推翻了孔、老同尊的說法。這一點,是屬於孫盛的獨創,它穩固了孫盛所持的一個看法,就是“歷史”這東西,原是無妨加以議論的。只是在指陳《老子》一書文意上的矛盾的時候,他也不過是從單純的名實一致論起歩,我們不好承認那就是眞正的解老之言。所以老子的孫批,内容上給人一個感覺,就是深度不够,似乎只是拿儒家的現實主義,來跟它對照了一下,如此罷了。開頭也說過,孫盛對於老子和高士,都賦給了他們一定程度的正値評價。漢末以來對道家思想的尊崇,流風遺緒,可以說孫盛也多少承受了一點。他同時還信仰怪異和符瑞,還驚歎於冥數之玄感,由此展開了一種命定之說。總之,孫盛也是這様的一個人物,他在某種程度上,固然也體現了蘊蓄着漢魏餘風的,東晉當世的時代思潮,只是作爲一個史學家或思想家,他都還算不得是頂頂傑出的斯界英才。","subitem_description_type":"Abstract"}]},"item_4_full_name_3":{"attribute_name":"著者別名","attribute_value_mlt":[{"nameIdentifiers":[{"nameIdentifier":"60013","nameIdentifierScheme":"WEKO"}],"names":[{"name":"Hachiya, 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