Christian Wolff and Neo-Confucianism :Relating with Ratio in Chinese Philosophy

著者 井川 義次journal orpublication title

哲学・思想論集

number 33page range 98-91(L79year 2008-03-25URL http://hdl.handle.net/2241/98498

ChristianⅥわ措amdN－e（トCflnfucianlSm

ChristianWblHandNeo－Con餌cianism：

RelatingwithRatioinChinesL！Phill－S（）phy

‰shits噸uIG崩満場

1ntroduction

Itiswide且y known that Chinese philosophyin触eneed European philo＄OPhicalthoughも

duringtheEnlightenment・hFrance，VoltaireandDiderot，andinGermanyLeibnitz，Whohad

read translations of Chinese thinkers made byJesuit missionaries．regarded Chinese

philosophyasanidealphilosop極

JesuitmissionariesstudiedChinesephilosophydeeplyinordertopropagateChristianityin

Chinae鮎ctivelyfromthe16thcenturylOneofthemostfamousofthesemissionarieswas MatteoRicci，Whomaintainedthatthedivineandspiritualexistencesthatappearedinancient

ConfuciandassicscorrespondedwiththeGodandspiritualconceptsofChristian如Atthat

time he criticized Neo－Confucianism…Whichin those days was regarded as orthodox

Confucianisminterpretation－－becauseitrationalizedal1pmblems・HoweveちRiccipraisedthe

moralconceptionsofConfucianismthatdidnotcontradictChristianityandEuropeanethics・

Hisstandpointwasbasedonthecompromisestanceinordertoraisethee馳ctivene＄SOf Christianitypropagation，butitwasalsobasedonbelievmgtheuniversalityoftherevelatior”f

God．

ALterthat，the successors of Ricciunderst00d that among the Chinese philosophies，

Confucianisrnwasthemostorthodox，andbelievedthatConfucianismandChristianltyWere

essentiallylnagreement・Inaddition，missionariestho喝htthatCon如cianismheldcommron

beliefswiththeEuropeanphilosophyandethie＄regardinghumannatureandreason・1

0nepersonwhowaspartlCularlyinterestedinexaminationsofChinesephilo＄OPhywasthe

leaderoftheGermanEnlightenment，Christian勒Iff．

IwouldliketoconsiderWb肝sinterpretationofChinesephilosop毎comparingitwiththe

ConfuciantextwiththecommentariesoftheNeo・Con餌cianismandthetranslationsofthe

mlSS10narleS．

PhillippeCollplet－a弧血chts崩血m血sqphLtS u6W）M

Conciliatoryge＄tureStOdi騰rentculturese瑚Oyedsomesuccessatthetimeofpropagation，

but strict adherencemissionaries strongly critieized them becatlSe they removed the

heterogeneityofChristianityl

Inresponsetothecriticismfromsuchstrictgroups，jesuitmissi（｝nariesledbyPhillippe

Couplet attempted to defend Chinese phi10SOphy Couplct published CE2t4ucius

f％ih，S噌husatthebehestofLouisXIVwhohadaninterestinChinesephilosophyandp（）litics・

α励血ぶぶi乃β州別月毎わぶ呼如路COnSists（舶ng郎由那加乃OfChiI－eSephilosophyin酢肌eraland

79

哲学・思想論集第三十三号

LatintranslationsofthreebooksofPburBooksQfCbゆcianism：Da助e（771eGreatLeam吻），

Z7wYq旅喝（772eDoctrineQftheMkan），Lunn（（meAnalecisqfCoゆcius）andchronological

tableofchina．

LikeRicci，CoupletinsistedthattherewasnocontradictionbetweenChinesephilosophyand

Christian doctrine．But the demonstrative method of Couplet was more critical・When

interpreting Confucian texts，he criticized Zhu Xi，sinterpretation，prefemnglnStead the

commentary ofMing Dynasty prime ministerand Minister ofEducation，ZhangJuzheng，

becauseofitsstraightforwardness．Inadditionheackn0wiedgedthetranscendentalcharacter

andpersonalityofthedivineandspiritualexistences・2

But there was anotherirnportant pOint”ZhangJuzheng’s commentary emphasizedthe

importance of human nature．Thatけs because rationalism of NeopConfucianism became

commoninthe Ming dynasty；and there wasincreaslng COnSideration of human nature．

Couplet’sworkwasbasedonanexplanatOryCOmmentaryOfZhangJuzhengandheunderstood

thatChinesephilosophyhigh1yregardedhumanrationalnature（natuYuraiionalis）orreason

（和tio）asbeingimportantandemphasizedthispointinhistranslation・

Incidentally；immediatelyafterthepublicationofCouplet’swork，Wolff’steacheちLeibniz，

readthistranslation．Howeveritisstillunknownwhatexactinfhence，ifany；thisworkhadon

Leibniz．

Fran印isNo芭l－ぷ由e〝由血甲e′ガム数〟と激励肋（1711）－

Couplet，sviewonChinesephilosophy；eSpeCial1yNeo－ConfucianismintheSongtoMing

dynasties，WaS fhvorabletoitsvaluingthehumanrationalnature，buthewascriticalofor

lgnOredthepointswhichwerecontrarytoChristiandoctrine．Fbrexample，Coupletchal1enged

theviewofZhuXiwhoinsistedthatspiritualexistencepossessedmaterialelements，anddid

not translate肋ncius，Which explains the theory ofgoodhuman natureand revolutionary

thought，althoughit’soneofFburBooksqfC

IncontrastwithCouplet’stranslationwhichadheredtotheChristiansenseofvalues，Noel

showedanattitudewhichreliedonrationalinterpretationofNeo－Confucianism．Theoutcome

wasSinensis加ゆeriiLibriC肋ssiciSex，No芭11stranslationoftheentiretextsofthe属）urBooks

with many explanations ofZhuXiandZhangJuzheng．Fbrthermore，hetranslatedwithout

reserve XiaoJi瑠（“FilialPiety”）which explained the cosmological theory ofねmi1y

relationshipsinChina，andXiao二晩‘e（“ElementaryLearning”）whichrenectedZhuXi’sopinion

aboutelernentaryeducation・3

Noel，stranslationwaslessreligiously－basedthanCoupletls，andwhenhetranslatedclassics，

hemadeanefforttore且ectaccuratelytherationalinterpretationsofNeo－Confucianistssuchas

ZhuXiandZhangJuzheng．Fbrexample，heinterpreted77an（“Heaven”）asorderlinessofthe

movementofcelestialbodies，andrationalnatureasarootofhumanvirtues．

80

ChristianW）lffandNeo－Confucianism

Christianl航）1ff伽tjb血SklamH7Pkihsqphh卵C舷Ⅵ（DiscourseonthePractical

PhilosophyoftheChinese）（1721）

A托erretiring打omthepositionofPresidentattheUniversityofHalle，ChristianWolffgave

an address tith？d“Discourse on助e伽cticalmilo叫毎qfthe C71inese”（1721）inwhich he

maintained that Chinese philosophywas the oldest philosophyinthe world．He explained

Chinesephilosophyasfollows：Chinahadbeenledtoabliss如1statebytheancientemperors

Whousedmoral1awLate11Confuciusstudiedandsystematizedthelawofthesagemonarchs．

Howeven because Confucius attached greaterimportancetopeople’swelhre，Wolfffurther

maintainedthatConfucius’smoralitywasequaltothatofJesusChrist．

The Theory ofConfucianism was taught to a11students through elementary schooland

universltyinChina．Attheuniversitylevel，intellectandreasonweretaughtanddeveloped

throughtheresearChofhistoricalexperiencesofhurnanityandtheessenceofa11things．The

ChinesewereconstantlystnvlngtOimprovereasonasmuchaspossibleandかeewillbecame

afocusofphilosophicalthought．Moreove】ニtheChinesemadeanefforttoconstructanideal

WOrldbycontributingtootherpeople’swelfare．ByuslngOnlytheirrationalability；theywere

abletoreachastateofbhsswithoutknowlngChristianlty；etC．1

Wo旧’s oplnionincurredthe wrath ofpietistic Protestant professorsin the UniversltyOf

Halle．Theydemandedthatthe PrussiankingbanishWblH，andthekingo鮎redWol＃the

Choiceofcapitalpunishmentorexile．However；thisactionarousedastronginterestinWo躍’s

thoughtamongEuropeanintellectuals．A托erwards，WolffwascalledbacktoPrussiabythenew

king，FredericktheGreat，Whorespectedhim，andWoIWsthoughtspreadthroughoutEurope・

Thesehistoricaleventsarewellkn0wn．HoweverthespecificsofChinesephilosophythat

influencedWblぽhavenotyetbeenwidelyresearched．Wol庁’slecturewasnotakintocrltlCIZlng

thecurrentstateofEuropebyimaglnlngChinaastheideal，becausecertainConfucianclassics

andcommentaryexistedasgroundsintheLatintranslationsthathequoted．Theclassicswere

thePburBooksthatZhuXicompiled，andthecommentaryofZhuXioftheSongdymaStyand

thatofZhangJuzhengoftheMingdynasty；Neo－Con如cianthinkers．勒1WsoutlookonChinese

philosophywasbasedonConfucianismthathadbeenrestructuredbyNeo－Confucianism・

ItisimportanttonotethattheunderstandingofChinesephilosophybyoneofthemain

philosophers of The Enlightenment，Christian Wblff，WaS grOunded on missionaries’

translationsduringtheAgeofReasonthatreferredtothecommentariesofNeo－Confucianists

inane放）rttOaChievearationalinterpretationoftheclassics．Namely；thetextsofChinese

philosophywhich hadpassed double and triple scrutlnyformedthebasis丘omwhichthe

rationalistChristianWblぽcameto understand ChinesephilosophyIwouldliketo compare

Wolff’s OrtltiodeSinanimPhilosoPhia♪摘Ctica（1721），andthecommentarybookaboutthe

lecturepublishedin1726，withtranslationsofthemissionaries，andtheConfucianclassicsand

commentaries on which they were based．Here．Iwouldlikc to focus on the problems

discussedintwoofthethePburBooks：Da助e（“G柁atLeami喝”）andZあ0曙陥7材（“Doctrine

げ伽肋α乃’り．

81

哲学・思想論集第三十三号

PrincipleofSufficientReason

InOTtltiodeSinmlmPhilosqt＞hiapractica，Wolffdwelledonthefollowingbasedalmoston

No6l’stranslation：The Chineseweremakingane放）rttOaChievegoodgovernment．Though

theyknewneitherGodnorthenaturalreligion，theyhadacquiredworldlyhappiness．Tbreach

thisgoal，themasterofthefamilyregulatedhisownmoralhabitsandlife．Beforeparticipating

inpolitics，thefamilyshouldbeguided．Ifasmal1numberoffamiliarpeoplecannotbemanaged，

alotofunfamiliarpeoplecannotbeguided．Itisnecessaryforsomeonewhowi11teachanother

persontoconducthimselfexemplari1y5

Wo旧made his own commentary about this point：“One can read this ftom Couplet’s

translationofDa助e．TheancientChinesekingsandemperorsdesiringtoruletheircountries

justly；they had beenlikewiseleading their own fami1ies justly beforehand・Furthermore

desiring tolead their fami1iesjustly；they had been adorning andimprovlng their bodies

beforehand・Desiringtoimprovetheirbodies，theyhadbeenrectifyingtheirspiritbefbrehandt

Desiringtorectifytheirspirit，theyhadbeentrueintheirintentionbeforehand・Desiringtobe

trueintheirintention，theyhadbeencompletingtheirinte11igencebeforehand・Itishowever

stilltobeadded，thatcompletingintelligencewasachievedbyexhaustivelyconsideringthe

reasonsorgrounds（rtitiones）ofeverything”．‘i

Thus，the ultimate prerequisite for ruling society justly；and for achievlng COmplete

intelligence，istodiscernorelucidatethereasonsorgroundsofal1things・

Infact，thiscompletelycorresponds・tOthepartatthebeginnlngOfDa助ethatexplainsthe

ideals ofConfucianism．HoweveちCOnCernlngthelastsentenceastheultimateprerequisite，

therearevariousinterpretations，anditisdifGculttomakeanyde丘nitiveconclusions・The

interpretationImentionedisbasedonthecommentaryofZhuXi・Couplet，Whoh・equently

criticizedZhuXi，andNoel，WhosupportedNeo－Confucianism，eXpreSSedsimilarapprovalof

thisinterpretation．

Fbrexample，CouplettranslatedthislastpartパTheal）ilitytocompletetheintellectivepower

（visintellectiva），thatis，tOleadthewaytothehighestapex，liesinpenetratingordrawingup

reasonsofal1thingsexhaustivelyり・7No61translateditas〃themethodofarrivlngataCOmplete

conceptofgoodandevil，COnSistsofinvestigationwhichelucidatestheessencesandreasonsof

thingsorofthephilosophy”．8Althoughthemannerofthetwotranslationsdi鮎rs，bothofthem

conformtOZhangJuzheng，s commentary二Namely；“Ifyouwishtoexertintelligence，（you

shouldfbcuson）investigatingLi（「理」）．甘uly；OnCeyOuarriveattheultimatepoint，there

isnolongerneedforexhaustiveinvestigationinintelligence”・9coupletandNoel－－throughthe

commentaryofZhangJuzheng（orZhuXi）－－understoodLiasbeingreasonoressence，and

interpretedthattomeanthattheancientChinesephilosophersinsistedonelucidatingreason・

Furthermore，WolffrelatedthispointofDa盈‘e，refernngtoyetanothercommentary：“In

Da助e，Confucius，in orderto transfbrmmoralpreceptsintogeneralrules，Ordered（his

fo1lowers）tohaveaninterestinraisingthelevelofreasonbyperfectingintelligenceasmuch

aspossible”．

Wbl仔described Confucius，reasonlngln this way：＝Confucius recognizedthatal1things

82

ChristianWし）lHandNeo－Confucianism

possess reason，and ordered man to discern the reasons of allthingsin Zhong挽ng．”

Immediatelyafterthat，WolffquotedthebeginnlngpartOfDa助esaylng，“Confuciusordered

thatwhenthosearefinallyrecognized．lntentionistobeamended，inordertobcftcefromall

untruths，and whenIntentionis amended，Ⅰ）esire should be c（）ntrOlledirlOrder that all

behaviorswi11coincidewiththereason（7dio）inthehighestdegree．”1＝

In otherwords，Wolffinterpreted this to mean thatitis necessaryfor a11behaviorsto

coincidewiththereasons（mtiones）ofallthingsandshouldberecognizedasaprercquisite．He

presentedaqulteOrlglnalclassicalinterpretationof肋Xi＆ebasedontheinterprctationsofNeo－

Confucianism．BccauseⅥわ1ffsawthattwoChineseelassics，DaXueandZkoIW肋噺Whose

formation and circurnstanceswould havebeen di魚汀ent，had similanty；he associatedthem

togetherandconcludedthatChinesephilosophymademuchof（ratio）．

Furthermore，thepassagesfrom罰酬野路喝CitedherethroughWblHcorrespondtothe12th

ChapterofthetextwhichZhuXicompiled．Wolだ’sinterpretationinitself，isabstractedqulte

rational1ylThetranslationofCoupletwhichhereferredtoislikethis：“Theregulations（｝f

perfectmen（如ゆCtOnimregula）inrnediumtobefollowedarevastanduniversal，butthe

innermoste鮎ctandreasoninthingsareminuteandexqulSlte，andhidden，andsoarealmost

unrecognized…．Thus thereis nothingbigin whichreason does notinhere，nOristhere

anythinglittlewhichislackingincertainreason川・ll

Howevertheorlglnaltextofmow挽喝1SVerySimple．Ybt，iftherearenocommentaries，it

is d此cult to understand．Indeed，Couplet’sinterpretation relied upon ZhangJuzheng’s

commentary which was based on Neo－Confucianism．ZhangJuzheng’s comrnentaryis as

follows：HThe way ofthe man ofvirtue has substance andfunctions・Thefunctions are

immense，infinite，thesubstanceisexquisite，invisible．．．Sowhentalkingaboutitssize，itis

in銀nite，andthereisnothinginthisworldwhichisabletocoverandcarryit・Heavencovers

（everything），theearthcarries（everything），thereisnothingwhichisnotafunctionofthis

Way．Asforitsminuteness，itissoinfinitesimalthatthereisnothingwithwhichitcanbe

analyzedandopenedinthisworld・However；thereisnothing，eVentheminutestofthings・

whichthisWえydoesnotpenetrate．Andwhyisthereanythingwhichcangoinsideit，andbreak

it？”12

ZhangJuzheng，sdetai1edinterpretationlikethishadprobablyrenectedCouplet’stranslation・

lmother words，WoIWs re鮎ed classicalinterpretation become possible through the

explanations ofZhangJuzheng，Coupletand others．Referringto thetranslations ofboth

CoupletandNoel，WoIHbelievedthemostproperexplanationsweretobeConfucius’sthought，

whichwerethustheessenceofChinesephilosophy」

Incidentially；thepassageexpressedwiththedoublenegativeSothcrcisnothingbigin

whichreasonisn，tinherent，andthereisnothinglittlewhichislackinglnreaSOninCouplet’s

translationofZ7‡Ong拍噸，1SrephrasedbyWolffas11thinsarepossesslngOfreason・Moreover；

WblだexpressedChinesephilosophyuslngSuChprinciplesastheりrincipleofSu疏cientReason

forMoralMatters”，andconcludedthatChinesephilosophywas“proぬundwisdom”

The“PrincipleofSu瓜：ientReason（principiumrationissufEicientis）”istheprinciplewhich

83

哲学・思想論躾箪三十三号

WblfFsteachel；Leibniz，maintainedmeantthatallpossiblethingshavereason，thereisnothing

withoutreason．1：iInWolぼ’sopinion，itwasevidencethatancientChinesephilosophershadthe

most advanced theory at that time．Althoughthismight not have been the case，Wol打

understoodthesecretprlnCiplesoftheChinesephilosophywereralSlngrationalabilitythrough

man，sdiscernlngandelucidatingtheinherentreasonsorgroundsofal1things，andbythat，man

becomesanautonomousbeingwhichleadstheworldtoastateofbliss．

RelatingwithReasoninChinesePhilosophy

ConcernlngSuChproblems，WolftalkedabouttheparticularityofreasoninChina．According

toWolff，theChinesedidnotknownaturalreligionandworshipofthe“trueGod”，0nlynatural

power；thelight of reason（Ytliionislumen）was known・Howeven the Chinese acquired

happlneSS，Orbliss，byusingreasonasmuchaspossible・Furthermore，invokingthelawof

nature（lexnaiu7tllis）ofGrotius，Wol＃understoodthatChinesemoraltheoryalsorecognized

thatamergerofethicswithrationalnatureledtotheformationofbehavioralnorms．

WolfEhasshownthegroundsheretoo．ReferringtoCouplet’stranslationofZhong施材，he

quotedConfuciusasfollows：“Thatwhichcoincideswithrationalnature，istherulebywhich

behaviorshouldbearranged．Thisconformstoreason．Thedisciplineofvirtuesexistsinorder

tocontrolusandthingswhichbelongtous’’．Thisistheintroductionof2ho7qg肋噺Which，

accordingtoNeo－Confucianism，is thefamouspassagewhich explainsthatessentialhuman

natureoriginated丘omheavenlylaw；77anmirq（天命）．

Regardingthenaturebestoweduponhumanbeings，themissionaries consideredittobe

COrreSPOndingtoreason（Yutio）tomeasureanaction，andWblffagreed．Butitischaracteristic

OfWolffthatheheldthatreasoninChinahadfbrmedwithoutbeliefornaturalreligion，yetit

attainedthedesirede鮎ct．

It can be thought that suchinterpretation renected Wblff’sidealof Chinese philosophy．

However；he was relying oninformations that had already been provided bymissionaries，

Whichhadbeenin且uencedbystrongrationalization．Moreover；theexplanatorycommentaries

WhichthemissionariesthemselveshaddependedonwereinfluencedbytherationalismofNeo－

Confucianism．Nowthatthewordn2tioappearedinatranSlatedpassageofaChineseclassic，

Wo呪who was a typicalEuropeanintellectualofhis time，WOuldbefbrced to examineits

Validitywithanopenmind．Inotherwords，Wblffarrivedattheconceptofperfectionofmanby

reason which didnot directly concernreligion，by multiple錯teredrationalinterpretations．

WblffwantedtopublicizesuchafeatureofreasoninChinesephilosophy；eVenunderthethreat

ofexile．

Notes

I Cf．AdolfReichwein，ChinaundEuropa：GeistigeundkunstlerischeBeziehungenim18Jahrhundert，

Oesterheld，1923；Virgi1ePinot，LaChineetlab7mationdel’e＊ritphilos呼hiqueen臓2nCe（1640－1740），

Librairie Orientaliste PaulGeuthneち1932；Jacques Gernet，Chine etdwistianisme：aCtion eireaction，

84

ChristianWolffandNeo－ConhlCianism

Gallimard，1982．

2 ProsperiIntorcetta，ChristianiHerdtrich，FrancisciRougemont，PhilippiCouplet，Colducius

Philos坤hus，Parisiis，1687・Cf・Mungello，ThejesuitsIuseofChangChh－Cheng，sCommentariesinTheir

甘anslationofConfucianFburBooks；Knudlundaek，ChiefGrandSecretaryChangC旭qchengandEarly

ChinaJesits，αinamissionStudies（1550J800）Bulletin，1981．

3 fミFfanciscoNo軌Sinensis擁eriiLibriC肋ssiciSex，Pragae；1711．

4 Wolff，Christian：OratiodeSinarumphilospPhiabrt7Ctica：1at．－dt．＝RedetiberdiepraktischePhilosophie

derChinesen／ChristianWoIH，Ubers．，eingel・u・hrsg．vonMichaelAlbrecht．一Hamburg：Meineち1985．

ThisisthemostreliableeditionofWlff’sdiscourse．

51bid．，pP．22－56．Cf．myarticle，AnInterpretationof“SchoolofNatureandPrinciple”（Xinglixue性理学）

inNo芭1，s廿anslation“GreatLeaming”『大学』in肋manSciences（『人間科学』（琉球大学法文学部人

間科学科紀要）），No．11，2006，pp．267－303．

61bid．，p．228：物Ientes（SCilicetprisciReges＆Imperatores）ncicadminisiYt2reSuumrqgnun

和衷イ那招招加肌＝馳甜り払加地憫∴軌椚W明肌混血路用融＝血涙加椚＝肌頼り加祓払椚d押頂感謝閃か加昔矧

Cβ〃坤β和β∂α邦子5β録βズCのJβ∂α搾fs祝紀綱如β用研Cβ坤鮎．槻㈹知和虚〟咄朋肌Ⅷ刷明如㈹抑α咋略画血

γβC研c（加押Jぶ鋸鋸桝α推古桝以椚．物Jg〝ねぶα視ね研柁C研cα柁5〟緑川α乃わ氾祝刑，か血ざ脚拘αあ〃乃fぶ〟α椚オ柁ね乃血押g椚．

Tblentes yerificare suamintentionem少rius♪e所ciebantintellectum．Additur autemintellectum per鮎i

exhauriendorerumOmniumrationes．

7 ProsperiIntorcetta，ChristianiHerdtrich，FrancisciRougemont，PhilippiCouplet，1bid．，p．4：perficere，

SeuadsummumapJCemperducerevimintellectivam，COnSistitinpenetrando，Siveexhauriendoresomnes，

seurerumomnlumrationes．

8modus deniqueassequendiperfectarn Boni＆Malinotitiam，COnStititinperscruandisrerumnaturisac

rationibus，Sivephilosophiaestudio．（，p．11．）

9 0riginalDa助etext：古之欲明明徳於天下者、先治英樹。欲治其閲者、先帝其家。欲賛其家者、先

修其身。欲情其身者、光正其心。欲正其心者、先誠其意。欲誠其忍者、先致其知。致知在格物。（『大

劉原文）；ZhuXi，scommentary：治、平野。後放此。明明徳於天下者、使天下之入管有以明其明徳也。

心者、身之所主也。誠、斑也。患者、心之所登也。賓其心之所鎗、欲其山於番而鰊白欺也。致、推極

也。知、猶識也〕推梅吾之知識、欲某所知無不漁也。格、至也。物、猶事也。窮要事物之理、欲共棲

虚無不到也。此八者、大挙之條日也。（朱子『大挙章句』緯第一車）；ZhangJuzheng，scommentary：若

要准極英知、在於窮究事物之理、直到那至極的ま虞、然後所知鍵有不悉。（張屠正『大挙直解』綻第鵬

車）

10Albrecht，qP，Cii．，n．58，pp．156－158：Cbゆciusin Schola adulionim praeCeptamOrum ad regulas

generales revocaturus hanc prlnClpemjubet esse curam，ut rationem excolasintellectum per鮎iendo，

quantum羞eripotest．AgnovitenimG）ゆciusomniahaberesuamrationem，Scient．Sin．Lib．2．f．46．＆

Operamdarejubet，utrerumOmniumrationespersplClamuS．Hisdemumcognitis，reCtiBcandampraecipit

intentionem，utab omnifucoalieJla Sit；＆hacrecti鮎atamoderandosesseappetitus utomnesomnino

actiones summamhabeantcumrationeconformitatem．

11ProsperiIntorcetta，ChristianiHerdtrich，FrancisciRougemont，PhilippiCouplet，㊥cit．，P．46：

Pe所ctonEminmediosectandoviausuamplaest＆universalis；＆tamenintimailliusvisacratioinreparva

est＆subtilisacrecondita，adeoqueapauciscognita…．nullaresadeomagnaest，inquarationoninsit；

nullaitemadeoexlgua，quaerationequadamcareat．

120riginalmo7？g挽曙teXt：君子之道費而臥・‥故君子語大、天下莫能載焉。語小、天下莫能破焉。

（『中庸』原文）；ZhuXi，scommentary：費、用之贋也。隙、髄之微軋・・・君子之道、近自夫婦居室之聞、

85

哲学・思想論集第三十三号

遠而至於聖人天地之所不能志。其大無外、其小無内。可謂費夷。然其理之所以然、則隠而英之見也。

蓋可知可能者、道中之鵬事。及其至、而聖人不知不能、則拳全偲而言。聖人固有所不能姦也。（栄子

『中庸章句』第十二車）；ZhangJuzheng’scommentary：君子之道、有健有用、共用廣大、而無窮、其鰻

則徴密、而不可見者也。…放就其大底説、則其大無外、天‾F莫能承載得起。錐天地之穫戟、亦莫非斯

道之運用也。豊復有出於其外、而能載之者乎。就其小虚説、則其小熊内、天下莫能剖破得開。難事物

之細微、亦莫非斯道之所貫徹也。又執有人於其内、而能破之者乎。（張居正『中庸直解』第十二章）

13 Cf．Gott倉iedWilhelmLeibniz，Lamonadolqgie昏32：Etceluydelaraisonsu組sante，enVertuduquelnous

COnSideronsqu’aucunfaitnesauroitsetrouvervrayouexistant，auCuneEnonciationveritable，SanSqu’ily

aituneraisonsuffisantepourquoyilensoitainsietnonpasautrement，quOyqueCeSraisonsleplussouvent

ne puissent point nous etre connues．（Die philosophischen Schriften von Gott餌ed WilhelmLeibniz，

herausgegebenvonC．Ⅰ．Gerhardt，Bd．4，Berlin，WeidmannscheBuchhandlung．1880，p．69）；Gerhardt，1bid・，

Bd．7，p．289：RatioestinNatura，Curaliquidpotiusexistatquamnihil．Idconsequensestmagniillius

pnnclpll，quOdnihilfiatsineratione，quemadmodumetiamcurhocpotiusexistatquamaiudrationemesse

OpOrtet．

Incidental1y Munge1lo points out that Leibniz read throughthis bookjust after the publication of

CorduciussinarumpkilosqPhus（D．E．Mungello，（九riousland：♪suitaccommodationand肋ewな才nsd

Sinol喝勤UniversityofHawaiiPress，1989，pp．287－288）．1fitwasso，heshouldhavehadrecognitionabout

都制g拘喝（『中庸』）inquiteearlytime．Inaddition，hewouldknowgeneraloutlineaboutthemathematical

structureofthe】乍Jiク酔771eBookqfChanges－（『易経』）beforegettinginformationofit丘・OmBouvet▲

Leibni2：mayhavefeltresemblanCebetweenhisPrincipleofSu臨cientReasonandprincipleofZ九ong拍ng，

ifheemphasizedsimilaritywithhisbinaqqsteminthecharaCteristicsoftheYin一泡曙（陰陽）systemin

they蒼♪曙．

付記：本論文は、二00七年、トルコ共和国アンカラで行われた第38回国際アジア・北アフリカ研

究会譲（ICANAS－38）での口頭発表を基にしたものであり、平成十九年度日本学術振興会科学研究費

（基盤研究（B）（2））による研究成果の一部である。

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