Rikukyuen

A thinker from the Southern Song Dynasty in China. Born in Jinxi, Jiangxi Province. His pen name was Zijing, his pen name was Cunsai, and he was called Master Xiangshan. Together with his brother Jiuling (Fuzai), they were known as the two Lu of Jiangxi, and he was ideologically opposed to Zhu Xi. Xiangshan's philosophy placed the highest priority on firmly holding on to the virtues that are the true heart of human beings and not being distracted by greed. While Zhu Xi placed importance on reading the classics of Confucianism thoroughly and deepening one's knowledge, Xiangshan placed importance on moral practice based on one's true heart. All people are born with the same heart as the sages of old, and also have moral judgment and sense, that is, "principle." The idea that the heart is endowed with principle is called "heart is principle." As a result of emphasizing the belief in the principle of heaven that is inherent in the heart and acting in accordance with it, even the Six Classics, which are important Confucian classics, came to be seen as "annotations to one's heart." This was where he disagreed with Zhu Xi, who made an effort to write commentaries on the classics. Xiangshan and Zhu Xi often argued by letter, and in 1175 they met at Ehu in Jiangxi Province, but they disagreed (the Ehu Meeting). Zhu Xi described Xiangshan as a pragmatist who disdained learning, while Xiangshan described Zhu Xi as an intellectual polymath who disdained practice. Yang Jian (Cihu), a disciple of Xiangshan, eventually became a believer in meditation, which came to resemble Zen thought. In the Yuan dynasty, an eclectic academic style of Zhu Xi and Lu emerged, but in the mid-Ming dynasty, Wang Yangming (Shujin) recognized Xiangshan's idea of ​​"mind is principle," and from this he created a new idea of ​​"realizing good knowledge," which became Yangmingism, a criticism of Zhu Xi's philosophy.

[Ryuji Yamashita February 17, 2016]

"Compendium of Yangmingism, Volume 4, Lu Xiangshan, Part 1, edited by Tomoeda Ryutaro et al. (1973, Meitoku Publishing)" ▽ "Lu Xiangshan, by Takase Takejiro (1924, Naigai Publishing)" ▽ "The Philosophy of Lu Xiangshan, by Mishima Fukuda (1926, Tokyo Hobunkan)" ▽ "A Study of Yangmingism, Part 1, by Yamashita Ryuji (1971, Gendai Johosha)"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国、南宋(なんそう)の思想家。江西省金渓(きんけい)の人。字(あざな)は子静(しせい)、号は存斎、象山(しょうざん)先生と称された。兄の九齢（復斎）とあわせて江西の二陸といわれ、朱子と思想的に対立した。象山の思想は、人間の本心である徳性をしっかりと保持し、利欲に惑わないことを第一とした。朱子が経書（儒教の古典）をよく読み、知的に深めていくことを重視したのに対し、象山は本心に基づく道徳的実践を重視した。人はみな、古来の諸聖人と同じ心を生まれつき保有していて、しかも道徳的な判断力や感覚、すなわち「理」をもっている。心が理を備えていることを「心即理」といった。心に内在する天理を信じ、これに従って行動することを強調した結果、儒教古典としてたいせつな六経(りくけい)でさえも「我が心の注脚」とみるようになった。経書に注釈を書くことに努めた朱子とはこの点が対立する。象山と朱子はしばしば手紙で論争し、1175年には江西省の鵝(が)湖で会見したが意見は一致しなかった（鵝湖の会）。朱子は象山を、学問を軽んずる実践主義者と評し、象山は朱子を、実践を軽んずる知的博学主義と評した。象山の門下の楊簡(ようかん)（慈湖）は、やがて静坐(せいざ)主義となり、禅思想とも似てきた。元(げん)代になると朱陸折衷の学風がおこったが、明(みん)代中期に王陽明（守仁(しゅじん)）は、象山の「心即理」の思想を認め、そこから「致良知」という新しい思想を生み出し、朱子学を批判する陽明学となった。

［山下龍二　2016年2月17日］

『友枝龍太郎他編『陽明学大系　第4巻　陸象山　上』（1973・明徳出版社）』▽『高瀬武次郎著『陸象山』（1924・内外出版）』▽『三島復著『陸象山の哲学』（1926・東京宝文館）』▽『山下龍二著『陽明学の研究　上』（1971・現代情報社）』

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