Luo Qinjun

A Chinese thinker in the mid-Ming dynasty. His pen name was Yunsheng and his pen name was Sei'an. He was from Taihe County, Jiangxi Province. He wandered into Zen Buddhism in his youth, but returned to Neo-Confucianism at around the age of 40. As a thinker, he has two sides. One is that he modified Neo-Confucianism's theory of Li and Qi, placing a relatively higher emphasis on Qi. The other is that he was the first to criticize Wang Yangming (Shuren). Wang Yangming compiled Zhu Xi's Treatise on the Final Years, asserting that Zhu Xi (Zhu Xi) had fully criticized himself in his later years, and issued a challenge to Neo-Confucianism. However, there was an error in Wang Yangming's compilation of Zhu Xi's Treatise on the Final Years, which was accurately and sharply criticized by Luo Qin Shun. Wang Yangming accepted this criticism. However, Luo Qin Shun was unable to understand the structure of Wang Yangming's Liangzhi Xingxue. His main work, Qun Zhi Ji, is a valuable record that clearly shows the reactions and struggles of Neo-Confucian scholars during the rise of Yangmingism, and was widely read in Japan after being printed in Japanese. However, apart from the partial revision of the Li-Qi theory, it does not bring any significant philosophical innovation. This revision of Li-Qi has attracted attention in China and Japan as the philosophy of Qi, but this is an overestimation. Historically, he has always been highly regarded as the first to criticize Wang Yangming, and was always a topic of discussion amid the noisy discussion of Zhu Lu, but his revision of Li-Qi has been criticized and concealed as a shortcoming, and there has been a strong tendency to position him one-sidedly as a pure Neo-Confucian scholar.

[Takashi February 17, 2016]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国、明(みん)代中期の思想家。字(あざな)は允升(いんしょう)、号は整菴(せいあん)。江西省泰和県の人。青年時代に禅学に彷徨(ほうこう)したが、40歳ごろに朱子学に帰着した。思想家としては次の二面がある。一つは、朱子学の理気論に修正を加えて、相対的に気を重視したこと。もう一つは、王陽明（守仁(しゅじん)）を真っ先に批判したことである。王陽明は『朱子晩年定論』を編纂(へんさん)して、朱子（朱熹(しゅき)）は晩年に全面的に自己批判したのだと主張して朱子学に挑戦状を突きつけた。しかし王陽明の『朱子晩年定論』編纂に失錯があり、そこを羅欽順が的確に鋭く批判した。王陽明はこの批判を甘受した。ただ、羅欽順は王陽明の良知心学の構造を理解できなかった。彼の主著『困知記』は、陽明学興隆期における朱子学者の反応と苦慮をよく示す貴重な記録であり、日本でも和刻されてよく読まれたが、理気論の部分修正以外、哲学的にさしたる新運はない。この理気修正論が中国、日本で気の哲学として注目されたが、過大評価である。むしろ、歴史的には、王陽明批判の嚆矢(こうし)としてつねに高く評価され、朱陸論がかしましいなかでつねに話題とされたが、理気修正論は短所として非難、隠蔽(いんぺい)されて、純朱子学者として一面的に位置づけられる傾向が濃厚であった。

［田公平　2016年2月17日］

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