Япония: цивилизация, культура, язык 2024

ЯПОНИЯ: цивилизация, культура, язык 2024 198 place, and it is an exceptional idea in the process of his internal exploration of ‘ hikyū ’. The following passage from “The single character of ‘silence’” ( 『「黙」の一字』 ) will serve as an evidence. It emphasizes the inner chamber of each person’s heart as the hidden palace, and illuminates the significance of ‘intuitive introspection’ as stated in “ Kakujin Shinkyu Nai-no-Hikyū ”. Moreover, this particular passage strongly hints at Yangming’s speculative thinking. 『道 は虚 なり。 然れとも そ の人 に入るや実なり。虚 を仮 りて実を成すは、 至人 の行ある所以なり。 道を談ずるは空を道ふにはあらず、 道の中に行あり、虚を鑑るは實を識るの始め、實を識る は虚に進むの路なり』 24 (“ The Tao is void, yet when a person enters it, it becomes real. To employ voidness to bring about reality is the practice of the accomplished individuals. Discussing the Tao is not merely speculating about emptiness; within the Tao, there is action. To contemplate voidness is the beginning of understanding ”). In Laozi’s (Lao Tsu) philosophy, emptying the mind and achieving “great emptiness” is believed to be the embodiment of truth. Similarly, in the Yōmeigaku, the concepts of “liangzhi” or 良知 (innate knowing) and “Jiangning” or 両能 (innate ability) are regarded as closely related to the essence of the universe and the unity of mind and truth. It is strongly emphasized that positioning the influence of Yangming philosophy in Tōkoku’s work on par with the philosophies of Laozi and Zen, and categorizing it as mere simple “quietism”, is an oversimplification. While it remains largely speculative, based on Tōkoku’s evaluation of 24 勝本清一郎、北村透谷全集、第二巻、『「黙」の一字』、 55 頁、岩 波書店、 1912.