Naoshi _ Kanno Tree's Study of Confucius: Naoshi _ Kanno Tree believes that Confucius, who founded Confucianism and left it to later generations, is not a "son", but a fief of the descendants of legislators born in the Zhou Dynasty, that is, a vassal of Lu. On the one hand, Confucius' teaching is not limited by an era or a country, because it is called the way of being human. On the other hand, because it was born in the feudal era, its teaching was also based on a full understanding of the gains and losses of the feudal era, which led to various religions of monarch and minister. But among them, there are some difficulties, especially how to adapt its teaching to the changes of feudal system in later generations. After the Zhou Dynasty in China, there was no such complete feudal system as the Zhou Dynasty. On the contrary, he believed that the Tokugawa era in Japan was a particularly prosperous era for Confucian classics, and scholars also believed that the national conditions at that time had many similarities with the feudalism in the Zhou Dynasty. Therefore, in some aspects of Confucianism, we can fully understand Confucius' teachings and actually touched people's hearts at that time. He emphasized that "no matter how Confucianism develops in China, it should not only be better preserved in Japan, but also be used to educate the world and enlighten the people."
Naoshi _ Kanno's view of Mencius. He thinks that the way of Confucius in Meng is different from the way of Confucian classics after Han and Tang Dynasties, but he can understand the true meaning of Confucius' learning and develop it. That is, what Confucius has not said or said in detail can be clarified in depth. If Confucius said benevolence, Mencius said benevolence; Confucius did not state good and evil, while Mencius advocated the theory of good nature. Other theories, such as knowing words and nourishing qi, being well-informed and capable, are not mentioned by Confucius, and we have to admit their great contribution to the development of Confucianism. The value of Mencius was generally recognized after the Song Dynasty. Although Emperor Wen of the Western Han Dynasty was once a scholar, he was abolished because of his opposition. In northern Song Shenzong, Wang Anshi reformed the imperial examination and designated Mencius and The Analects as general classics or both. Mencius was favored by Song Confucianism and was brought into orthodoxy. Naoko Naoki thinks that his idealism and other tendencies coincide with Song Confucianism.
With regard to Mencius' political thought, Naoki Kano particularly pointed out his people-oriented rather than democratic characteristics. Specifically, the following three aspects are worth noting. First, it is pointed out that the background of Mencius' people-oriented doctrine is that the monarch at that time only regarded the people as a tool to satisfy their desires and ambitions, thus warning them that if this continues, they will not be able to keep their positions for a day without the peace and happiness of the people and the responsibility of the people. It is by no means that people and ministers can morally deviate from the monarch. As long as the relationship between the monarch and the minister exists, even if you do something immoral, Mencius has no reason to allow me to betray you. It is very wrong to misunderstand Mencius' people-oriented theory about monarchs, thinking that he only attaches importance to civil rights, and monarchs can be abolished directly if they go against public opinion. Secondly, it points out that Mencius' people-oriented principle is to respect public opinion. Respecting public opinion does not mean that public opinion has absolute power in politics, nor does it mean that public opinion is a lie. No matter what happens, right or wrong, the monarch must obey unconditionally. Thirdly, it is pointed out that Mencius' people-oriented principle emphasizes that the monarch exists for the people and politics is administrative for the people, but it does not mean that politics is decided by the people. Naoshi _ Kanno Tree emphasized that although a monarch or country pursues a social policy for the people, to realize Mencius' ideal, his cause cannot be implemented without a consolidated monarch who is above and not bound by the people.
In addition, Naoshi _ Kanno thought Mencius was a pacifist and opposed all wars that made other countries obey in order to expand their territory. "At least he is by no means a friend of militarism or imperialism." In addition, Mencius was keen on the well-field system and pointed out that "there is quite a socialist tendency in his political thoughts." That is, "land belongs to the state and is shared equally with the people. In other words, when the country implements socialism, it should suppress the strong for the weak and the rich for the poor. " Naoshi _ Kanno Tree's thought in this respect was inherited and developed by Kojima. If Naoshi _ Kanno Tree's research on the history of China's philosophy embodies the positivist view of China culture, then his research on China literature, especially Chinese popular literature, more embodies the positivist methodology.
Emancipate literature from the slaves of Confucian classics and make it a category of cultural research as an independent academic; In the traditional concept that poetry is the pillar of literature, the focus of literary research has shifted to novels, plays and other popular literature, which are the two major signs that modern Japanese China studies were established as "literary research" during its formation. Naoshi _ Kanno Shu was the first scholar who studied China literature with modern scientific significance. His major achievements in the field of China literature research include at least the following three aspects.
On the other hand, in 19 10, Naoshi _ Kanno Tree reevaluated the discussion on the completion of Water Margin initiated by a group of famous writers in Shanshan 20 years ago.
It turns out that 1887, under the influence of European literary thoughts, Koda Rohan, Mori Yoshiro, Sen Huainan and other famous writers discussed the book Water Margin and its author in the 20th issue of Wake up Grass magazine. They think that "Water Margin Play" is based on the novel "Water Margin", and the novel should precede the zaju in time. This question seems to be common sense today, and it was still a mystery in Japanese academic circles 1 10 years ago. In fact, scholars in China during the Ming and Qing Dynasties could not agree on this. Tian Rucheng called Luo Guanzhong "a Southern Song Dynasty man" in Notes on Traveling to the West Lake. Even in the 1980s, domestic scholars still wrote that "Luo Guanzhong laid the foundation for Guan Hanqing's screenwriter".
After consulting relevant literature, Naoshi _ Kanno Shu Yu 19 10 published his paper "The Water Margin and China's Drama" in Wen Yi magazine. This is the first time that Japanese China scholars put the study of Chinese popular literature in the concept of literary history; This is also an early research achievement obtained through empirical methods. Naoshi _ Kanno Shu listed the relevant Water Margin plays in the drama catalogue, and after summing up their general characteristics, compared with Double Sacrifice, it seemed crude and even naive. There are many wonderful plots in this edition of Water Margin that have not been adopted in the play. If the novel predates the zaju, this situation would be incredible. He believes that the plot of the novel should develop from similar zaju, rather than being divided into several scripts by this plot of the novel. Before the formation of this edition of Water Margin, there must have been many Little Water Margin. Zaju with the theme of Liangshan heroes is a category of "Little Water Margin", and the current Water Margin is formed on the basis of many Little Water Margin. "It probably appeared in the early Ming Dynasty after the Yuan Dynasty." Naoshi _ Kanno's viewpoint and achievements have been accepted by Chinese and foreign people who study the history of China literature.
Secondly, the discovery of Dunhuang documents has brought new enlightenment to Naoshi _ Kanno Shu's study of Chinese popular literature. 19 1 1 In the autumn of, he got up and went to Europe to follow up the documents seized by explorers from Britain, France, Russia and other countries. 19 16, Wen Yi magazine published the research report he sent back from Europe with the title of "research materials on the history of Chinese folk literature". This is the latest achievement made by Naoshi _ Kanno Tree in tracing the source of Dunhuang documents and western documents and studying the history of literature.
On the basis of this textual research, Naoshi _ Kanno Tree sorted out the stories of Hu Qiu, Yong Dong and Wu Ziqing from Stein and Buriott, and made a preliminary demonstration of their origin and influence. Therefore, Naoshi _ Kanno Tree thinks that there are many people in China who only talk about dramas and novels in Yuan, Ming and Qing Dynasties. However, from these remaining Dunhuang documents, it can be asserted that the germination of Chinese popular literature appeared in the late Tang Dynasty and the Five Dynasties, and gradually spread in the Song Dynasty, and even achieved great development in the Yuan Dynasty. Naoshi _ Kanno didn't know at that time that his so-called "Dunhuang Story" was what the academic circles later called "Bianwen". However, at the beginning of this century, when scholars at home and abroad knew nothing about the relationship between "Dunhuang Literature" and Chinese popular literature, he devoted himself to the development and demonstration of historical materials and founded a new theory on this basis, which was an extremely important discovery and insight in the study of China's novel history in the 20th century.
In the third aspect, 19 121October 20th, Naoki Kano sent a report from Petersburg, the Russian capital, saying that cultural relics excavated by Russian explorer Ke Zlov had been discovered in Gansu, China. "There are characters in the palm of Xixia language, Xixia characters, Dafang Huayan Jing published in the Tang Dynasty, Liezi Fragments published in the Northern Song Dynasty and Lu Guanwen published in the Song Dynasty. Among them, Naoshi _ Kanno Tree added a note under Zero Edition Zaju: "I read it in a hurry, but I can't assert it. Suspected to be a Song publication. This is the orphan of China, the source of Yuanqu, and it will shine brilliantly. My only regret is that the paper was damaged. "
The "Zero Edition Zaju" mentioned here is not Yuan Zaju, but a remnant of Liu Zhiyuan's Zhu Gong Tune, a treasure in China's drama history. It is a document obtained by the Russian Ke Zlov expedition in 1907 when it excavated the ruins of Zhangye and Heishui ancient cities in northwest China. * * * has a total of 42 pages, which is one of the three remaining Zhu Gong Tunes in the world. At that time, academic circles at home and abroad did not know the position of Zhugongdiao in the history of China literature as the starting point of "literary reform" and Jin and Yuan zaju. Naoshi _ Kanno Tree thinks that Zhugongdiao in Liu Zhiyuan is "the source of Yuanqu, which will shine brilliantly", which not only shows the accuracy and profundity of understanding, but also points out a new direction for this research.
1920, China Wang Guowei published the article "Popular Poetry and Popular Fiction from Dunhuang to Tang Dynasty" in the ninth issue of Oriental Magazine 17, which was the first time that China scholars talked about the relationship between Dunhuang literature and the development of China literature. Many materials in Wang Guowei's thesis are provided by Naoki Kano and others. "Kyoto Zhinaxue" is an important school in Japanese modern academic history and even ideological history. It was founded by Naoshi _ Kanno Shu and promoted by the fan magazine Zhinaxue. Zhina Studies was first published on 1 September, 9201day, and ceased publication on1August, 947. * * * Published more than 400 academic papers. Kojima Yuma, Aoki Masako, Honda Chengzhi, Kanda Kiichiro, Takeuchi Yoshio and other elite figures of Kyoto Zhiyi School are all students who have a soft spot for Naoshi _ Kanno trees to teach in person, and almost all their representative works are published here. Two years after the publication of "zhina Studies" was suspended, Japan's national China Studies research organization "Japan China Society" was established. It goes without saying that the strict requirements and realistic style of study in Kyoto influenced Japanese China studies after the war.
The characteristics of zhina Studies are as follows: First, it really breaks away from the old stereotypes of traditional Sinology, and is not limited to the sympathetic interpretation of classic texts, but also emphasizes a critical vision and an objective and realistic attitude. Second, the research of Zhina is mostly surrounded by young scholars born about ten years after Meiji period. They received modern academic education, and most of China's knowledge was accepted as objective knowledge. In this way, they can freely choose their research angles and methods, and emphasize that the freedom of academic research is their common feature. Thirdly, I try to pay attention to the history and reality of China from an objective and academic perspective. The ideal literati image in their eyes was put forward by Naoko Naoki, that is, "seeking truth from facts, being upright and upright, not relying on cleverness to cheat on the wall, and not easily entering the world to invite world fame." Strong self-control, holding the ethos and not being moved by the ethos, is a true scholar. "These characteristics of Kyoto Zhina research are closely related to the thought of Naoshi _ Kanno Tree.
Generally speaking, Naoshi _ Kanno's knowledge has the following characteristics: First, strict textual research methods. He took it as his duty to carry forward the methods of textual research in the Qing Dynasty, and at the same time he accepted the western positivism thought very early, which can be seen from the following topics he taught in the university: Qing Dynasty scholarship (1908), Qing Dynasty Confucian classics (19 10,1910). Moreover, his textual research is not limited to the exegesis of documents, but also devoted to the new materials found on the spot. For example, his follow-up investigation of Dunhuang documents. Second, the vision is broad. His research on China covers the range from ancient times to Qing Dynasty, from philosophy to legal system to literature. He is also familiar with western learning, English and French. The study of China's philosophy inherited Teru Shimada's academic spirit of combining annotation with textual research, and opposed using only some pure theory to explain China's scholarship. Third, the status of Confucian classics. Although Jian Ye dabbled in a wide range of fields, the positioning of Confucian classics was very clear. For novels, dramas and other literary categories (zhina literature history 1908, Chinese literature test 1925, novel history of zhinagqu 19 16, history of zhinagqu 19 17). Fourth, return to Confucianism in thought. Wang Guowei called him "Confucianism". He also called himself a "Confucian minister", who taught for the emperor many times, opposed hegemony, advocated rule by virtue, and told the teachings of Confucius.
Naoshi _ Kanno Tree pursues the true spirit of seeking knowledge from "inherent culture" which is not limited by region and times, and he pays attention to "things with universal nature in learning". For example, Sinology and Song Studies, Naoshi _ Kanno Shu thinks that although the Han Dynasty is close to ancient times, it can be said that the interpretation of the Han Dynasty is close to the ancient meaning, but it is not entirely true. Every era has its dominant ideology. Thinkers must have the color of the times of their thoughts.