後期集中 その他 その他. 単位数: 2. 担当教員/Instructor: 講師(非). セメスター: 6. 履修年度: 2024. 科目ナンバリング: LHM-PHI302J. 使用言語: 日本語.
中国思想各論
明末から清代中期に至る道教(全真教)と士大夫知識人
Daoism (Especially Complete Perfection School) and Literati from Late Ming to Mid-Qing China.
明末期から清朝中後期にかけて、道教の一部とされる全真教に「龍門派」と称する派が顕著な活動を示すようになる。そこには、当時の士大夫層が積極的に道教の信仰世界や倫理体系の中に参与しようとしていた動きを見て取ることができるのである。明末から清朝の乾隆・嘉慶年間にかけては、儒教的な文脈から思想の変化を検討することは盛んに行われてきた。また仏教と儒教の関係については荒木見悟の研究がよく知られている。しかし、この時代に道教と士大夫の関係についてはこれまでほとんど研究がなされていない。この授業では、ごく初歩的かつ部分的ではあるが、明末から道光年間に至る頃までの全真教を中心とする道家と士大夫の関係についての考察を述べてみたい。
From the late Ming to the late-mid-Qing period, a religious lineage called the "Longmen Lineage" became prominent in Quanzheng, or Complete Perfection School, which is one of the major traditions of Daoism in China. In this period, we can see the active participation of the literati of the time in the religious world and ethical system of Daoism. So far, concerning the time from the end of the Ming dynasty to the Qianlong and Jiaqing era of the Qing dynasty, it has been active to examine changes in thought from a Confucian context. The relationship between Buddhism and Confucianism is also well known namely in the work of Araki Kengo. However, very little research has been done on the relationship between Daoism and the literati during this period. In this class, I would like to discuss, albeit very rudimentary and partial, the relationship between Daoists and literati, centering on Quanzhen Daoism, from the end of the Ming dynasty to the period of Daoguang era in the Qing dynasty.
受講生が、明末から清朝にかけての士大夫の宗教的関心の広がりの一端に興味をもち、従来とは異なる視野からこの時代の思想を考える糸口を見つけることを目指す。
The aim of the course is to interest students in some aspects of the spread of the religious interests of the literati during the late Ming and Qing dynasties, and to find clues for thinking about the ideas of this period from a different perspective than before.
第一回 概要の説明
第二回 道教の基礎知識(1)
第三回 道教の基礎知識(2)
第四回 道教の基礎知識(3)
第五回 『道蔵』と蒋予蒲(1755-1819)の『道蔵輯要』(1)
第六回 『道蔵』と蒋予蒲(1755-1819)の『道蔵輯要』(2)
第七回 伍守陽(1574-1643)の内丹法と全真教龍門派の自己認同(1)
第八回 伍守陽の内丹法と全真教龍門派の自己認同(2)
第九回 朱元育と潘易庵の内丹法と龍門派の自己認同(1)
第十回 朱元育と潘易庵の内丹法と龍門派の自己認同(2)
第十一回 王常月(1594-1680?)の戒律改革と全真教龍門派(1)
第十二回 王常月の戒律改革と全真教龍門派(2)
第十三回 閔一得(1735-1836)と龍門派の自己認同(1)
第十四回 閔一得(1735-1836)と龍門派の自己認同(2)
第十五回 閔一得(1735-1836)と龍門派の自己認同(3)
Part 1: Introduction
Part 2: Fundamentals of Daoism(1)
Part 3: Fundamentals of Daoism(2)
Part 4: Fundamentals of Daoism(3)
Part 5: Ming Daozang and Jiang Yupu (1755-1819)’s Daozang jiyao (1)
Part 6: Ming Daozang and Jiang Yupu (1755-1819)’s Daozang jiyao(2)
Part 7: Wu Shouyang (1574-1643)’s Inner Alchemy and His Sense of Identity as a Longmen Daoist(1)
Part 8: Wu Shouyang’s Inner Alchemy and His Sense of Identity as a Longmen Daoist(2)
Part 9: Zhu Yuanyu, Pan Yi’an, and Their Sense of Identity as a Longmen Daoists (1)
Part 10: Zhu Yuanyu, Pan Yi’an, and Their Sense of Identity as a Longmen Daoists(2)
Part 11: Wang Changyue (1594-1680?)’s Reformation of the Ordination Ritual and the Longmen Lineage of the Complete Perfection School(1)
Part 12: Wang Changyue (1594-1680?)’s Reformation of the Ordination Ritual and the Longmen Lineage of the Complete Perfection School (2)
Part 13: Min Yide (1735-1836) and His Identity as a Longmen Daoist (1)
Part 14: Min Yide (1735-1836) and His Identity as a Longmen Daoist (2)
Part 15: Min Yide (1735-1836) and His Identity as a Longmen Daoist (3)
平常点(20パーセント)レポート(80パーセント)
Ordinary marks (20 percent) Reports (80 percent)
教科書はありません。参考書は授業時に紹介します。[We don't use text book. Recommended readings will be introdused in class]
参考資料を事前配布した際には、それらに一通り目を通してきていただきます。[When reference materials are distributed in advance, you will be asked to read through them.]