| Popis: |
In studying the understanding of Ekigaku-keimō (易学啓蒙) in early-modern Japan, the Kimon school (崎門派) started by Ansai Yamazaki (山崎闇斎 ; 1618-1682) is important. This paper focuses on Keisai Asami (浅見絅斎 ; 1652-1712), one of the three outstanding disciples of Ansai and his Kimon school, and is based on Asami's lecture of Ekigaku-keimō-kōgi (易学啓蒙講義). In the lectures, Kishin (鬼神) appear as an important concept in Ekigaku-keimō-jō (易学啓蒙序) of Ekigaku-keimō-kōgi. To understand the concept of Kishin, I referred to the Four Books and the Five Classics (Sishu Wujing 四書五經) and then examined the concept of Kishin, Zhu Xi (1130-1200), who wrote Ekigaku-keimō using the Yi Jing (易経) and Zhongyong (中庸). In addition, I analyzed the concept of Kishin in Keisai's works, centering on his lectures, Ekigaku-keimō-kōgi and Ekigaku-keimō-jōkōgi. Keisai's understanding of Kishin in Zhongyong is the same as that of Zhu Xi in that he refers to yin and yang (陰陽), but Keisai's argument concerning Kishin in Ekigaku-keimō-kōgi is different from that of Zhu Xi. Keisai repeatedly discusses the word Kishin. Keisai emphasizes that the act of fortune-telling is answered by spiritual forces in nature, where Kishin exist. Moreover, according to Keisai, the answers seem just like the teachings of humans ; it is interesting that Keisai understood Kishin as being anthropomorphized. In the case of Zhu Xi, on the other hand, the word Kishin is not used in Ekigaku-keimō ; he only explains the method of Bokuzei (卜筮) technically. The fact that Keisai incorporates the concept of Kishin with such strong interest may have something to do with the idea of Japanese gods. |
