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A thinker from the Northern Song Dynasty in China. His courtesy name was Zihou, and he was from Hengqu Town, Fengxiang He County (now Mei County, Shaanxi Province), and was known to the world as Hengqu Sensei. He was the maternal uncle of Cheng Hao and Cheng Yi. As the land was often invaded by foreign tribes, he enjoyed discussing military affairs in his youth, but after meeting Fan Zhongyan, he aspired to become a Confucian scholar, and spent his days studying Confucianism while also turning his attention to the writings of Buddhist scholars. At the age of 38, he passed the imperial examination along with Cheng Yi and others, and as a local official, he showed insight into the civil and military affairs of the borderlands. He was eventually summoned by Emperor Shenzong, where he proposed the revival of the Three Dynasties' rule, preached ancient rituals, and advocated the well-field system, but he eventually fell out of sync with Wang Anshi and returned to his hometown to dedicate himself to teaching. He taught in Shaanxi, or Guanzhong, and his school is called the Guan school. Zhang Zai particularly attempted to confront Buddhism ideologically, and advocated the theory that "the vast void is the same as qi" in an attempt to expel Buddhism's delusional theories. He also attempted to unify the ontology of qi and the theory of qi to counter the Buddhist theory of mind and nature. He denied the concept of nothingness and emptiness, and believed that when qi gathers together it becomes all things, and when qi disperses it becomes the vast void, and made it clear that all changes in things are due to qi, regardless of how humans perceive them. His analysis of the relationship between qi and yin and yang in the creation of things, and his presentation of the concept of temperament, along with his theory of nature, such as the nature of heaven and earth and the nature of temperament, and his theory of self-cultivation, which advocates changing temperament, played a major role in the formation of Neo-Confucianism. He also had a great influence on so-called qi thinkers such as Wang Tingxiang, Wang Fuzhi, and Dai Zhen during the Ming and Qing dynasties. His works include "Zhengmeng," "Ximing," and "Essay on the Changes," which are included in the "Zhangshi Quanshu." In 1978, a more complete version of "Zhang Zaishu" was published in China.

[Akira Oshima February 17, 2016]

"Translated and annotated by Nishi Shinichiro and Koito Natsujiro, 'Tai Chi Illustrated Books/Nishi Ming and Zhengmeng' (Iwanami Bunko)"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国、北宋(ほくそう)の思想家。字(あざな)は子厚(しこう)、鳳翔郿(ほうしょうび)県（いまの陝西(せんせい)省眉県）横渠鎮(おうきょちん)の人で、世に横渠先生と称された。程顥(ていこう)・程頤(ていい)の表叔（母方の叔父）である。異民族の侵入もある土地柄から、青年時代、軍事を論ずることを好んだが、范仲淹(はんちゅうえん)との出会いを契機に名教（儒教）に志し、仏老の書にも目を向けながら研鑽(けんさん)の日々を送った。38歳、程頤らとともに科挙に及第し、地方官としてとくに辺境の民政軍事面に見識を示した。やがて神宗(しんそう)に召され、三代の治の復活を進言して古礼を説き井田(せいでん)制を主張したが、結局王安石(あんせき)とあわず、故郷に帰り講学に専念した。陝西つまり関中で講学したので、その学派を関学と称する。張載はとくに思想的に仏教との対決を試み、その幻妄説の排撃を意図して「太虚(たいきょ)即気」論を唱えた。そして仏者の心性説に対抗すべく、気の存在論と心性論の統一を図ろうとした。虚無・空無を否定して気が聚(あつ)まると万物となり、気が散じると太虚となると考え、人間の認識のいかんにかかわらず万物の変化は気によることを明確にした。物の生成をめぐる一気と陰陽の関係の分析や、気質という概念の提出は、天地の性、気質の性という性論、気質を変化させるという修養論とともに、朱子学の形成に大きく関与した。また明清(みんしん)時代、王廷相(おうていしょう)や王夫之(おうふうし)、戴震(たいしん)らいわゆる気の思想家に多大の影響を与えている。著作には『正蒙(せいもう)』『西銘(せいめい)』『易説』などがあり、『張氏全書』に収める。1978年、中国からより完備した『張載集』が刊行されている。

［大島　晃　2016年2月17日］

『西晋一郎・小糸夏次郎訳注『太極図説・通書／西銘・正蒙』（岩波文庫）』

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