Clear talk - Seidan

This is a kind of elegant and transcendental discussion that flourished in China from the end of the Eastern Han Dynasty to the Wei-Jin Northern and Southern Dynasties, and is also called Qingyan Xuandan. Its origins are said to be in the Qingui (pure discussions) that were political criticisms of the rampant eunuchs made by Confucian scholars at the end of the Eastern Han Dynasty, as well as the character evaluations (gettan reviews) made by Guo Tai and Xu Shao in the Runan region (Henan Province) on the first day of the month. These discussions eventually changed to focus on the Laozi, Zhuangzi, Yi, and Buddhism, as rulers suppressed the views of the ruling class and Laozi and Zhuangzi became more popular. During the Zhengshi period (240-248) of the Wei dynasty, Wang Bi and He Yan had a famous discussion on whether sages had joy, anger, sorrow, and happiness, which is known as the "Sound of Zhengshi." After that, intellectuals became more inclined to escape reality due to social unrest, and deepened their friendships in a playful atmosphere with wit based on the lofty knowledge of Confucianism, Buddhism, and Taoism, while engaging in Qing Dynasty discussions in rebellion against rulers and the formality of secular rites and teachings. During the Western Jin dynasty, Wang Yan, a high-ranking official from a noble family, was fond of Qing Dynasty discussions, which were also popular among the aristocracy, and even gave rise to a trend of using Qing Dynasty discussions to advance in life. After the Eastern Jin dynasty, Buddhist philosophy was also incorporated and Qing Dynasty became more and more popular, progressing to a form of public debate divided into host and guest (reporter and rebuttal). The Qingdan of the Wei and Jin dynasties can be seen in Liu Yiqing's "Shishuo Xinyu." After that, Qingdan gradually lost its flavor of debate and discussion, became more formalized, and declined during the Sui dynasty. However, the philosophical speculation and argumentation that came from Qingdan are said to have contributed to the deepening of Confucian, Buddhist, and Taoist thought, as well as the development of Six Dynasties literature, which emphasized formal beauty.

[Masayuki Miyazawa]

``Seidan'' (included in ``Masaki Aoki Complete Works Volume 1'', 1970, Shunjusha)'' ▽ ` ```Seidan'' by Yoshimi Murakami (included in ``Study of the History of Thoughts of the Six Dynasties'', 1974, Heirakuji Shoten)''

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国の後漢(ごかん)末から魏晋(ぎしん)南北朝時代に盛行した超俗的清雅な談論のことで、清言玄談などともいう。その起源は、後漢末に儒学の徒が宦官(かんがん)の跋扈(ばっこ)に対して行った人物批評を伴った政治批判の発言の清議とよばれるものや、同じころに汝南(じょなん)（河南省）地方で郭泰(かくたい)や許劭(きょしょう)らが朔日(ついたち)に行った人物品評（月旦(げったん)評）などにある、といわれる。これらの議論はやがて、為政者による抑圧や老荘思想の流行に伴って、『老子』『荘子』『易』や仏教を中心とする議論に変化していった。魏の正始(せいし)年間（240～248）の王弼(おうひつ)と何晏(かあん)が、聖人における喜怒哀楽の感情の有無についての清談を交わしたことは、「正始の音」として有名である。その後知識人は、社会不安から現実逃避の傾向を強め、儒仏道の高遠な知識に基づく機知によって遊戯的な雰囲気のなかでお互いの交遊を深めつつ、為政者や世俗の形式的な礼教に反抗する清談を行った。西晋時代には、門閥出身の高官王衍(おうえん)が清談を好み、清談は貴族にも好まれて、清談によって出世を計ろうとする傾向まで生まれた。東晋以後は、仏教哲学も取り入れてますます盛んになり、主客（報告者と反駁(はんばく)者）に別れて行う公開討論の形態へと進んだ。魏晋の清談のようすは劉義慶(りゅうぎけい)の『世説新語』にみえる。その後、清談は、だんだんと討議談論の風を失い、形式化して、隋(ずい)には衰えた。しかし、清談による哲学的思惟(しい)や論証は、儒仏道三教思想の深化や形式美を重視する六朝(りくちょう)文学の展開などの面で、寄与するところがあったとされる。

［宮澤正順］

『『清談』（『青木正兒全集　第一巻』所収・1970・春秋社）』▽『村上嘉実著『清談』（『六朝思想史研究』所収・1974・平楽寺書店）』

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