M. NAKAJIMA Takahiro 中島隆博, Professeur à l’Institut de culture orientale de l’Université de Tôkyô, est invité à l’EHESS en mai 2017.
Formé en philosophie à l’Université de Tokyo, M. NAKAJIMA a écrit sur le Taoïsme et sur de nombreux penseurs du vingtième siècle, qu’ils soient occidentaux (Deleuze, Lévi-Strauss), chinois (Hu Shi) ou japonais (Nishida Kitaro). Il est l’un des meilleurs spécialistes d’un phénomène de grande ampleur qui traverse tout le monde sinisé: le renouveau confucéen.
Durant son séjour, M. NAKAJIMA donnera une série de conférences dont la deuxième le 18 mai 2017 dans le cadre du Séminaire collectif du Centre de recherches sur le Japon. Les conférences se tiendront en anglais.
In the process of modernization in Japan, Confucianism played an important role to educate modern intellectuals. Mishima Chūshū was a founder of Nishōgakusha, in which Confucianism mainly based upon modern Yōmeigaku as well as modern law influenced by French law were taught. It was not an institute of traditional Confucian education, but a modern institute for modern scholarship. Natsume Sōseki who was one of the alumni of Nishōgakusha and became the first national novelist in modern Japan was deeply influenced by Mishima and his teaching of Confucianism. Nakae Chōmin who was a representative Yōmeigaku scholar and a translator of Jean-Jacques Rousseau was also impacted by Mishima. By focusing on the influence to students such as Sōseki and Chōmin, I would like to figure out the overlook of Confucian Education at Nishōgakusha and put it in a wider context of Meiji Education. Then I turn to think of philosophy of Mishima himself, especially focusing on his “doctrine of the unification of moral righteousness and profit” 義利合一論, which supported Japanese capitalism from the ideological point of view in tandem with Shibusawa Eiichi. As a conclusion, I would like to sketch one aspect of Confucian education in Modern Japan not as a simple reactionary conservatism, but as a modern device of Japanese modernity.
Jeudi 18 mai de 11h00 à 13h00 EHESS, Salle 7, 105 boulevard Raspail 75006 Paris
Comprised of two parts, one on early modern history, and one on modern history, this talk attempts to problematize the traditional association of both Confucianism and broader ideas of a Sinosphere with Chinese culture and identity.
The first part of the talk argues that by the early modern period (at least by 1650) Confucianism operated across East Asia, both in configurations of culture and identity, and through institutional frameworks like diplomacy, in ways where it was clearly differentiated as a universalist paradigm against ethnic and cultural conceptions related to states. This was the case in Vietnam, Japan, Korea, but also in China. This differentiation relied upon shared understandings for how universalist paradigms could interact with a diversity of ethnic, cultural and national identities in different states, and an inherent acceptance of that diversity. The second part of the talk argues that in the modern period (particularly after the 1880s), in a global political context much less open to diversity, ownership of a more narrowly defined Confucianism was rather fought out between the different nation states, with Japan in particular powerfully employing Confucianism as a key plank in its pan-Asian ideology of imperialism in East and Southeast Asia. This kind of nationalist employment was later replicated in ROC Taiwan, South Vietnam and other states. In both the early modern and modern examples discussed, Japanese states, thinkers, and examples provide a particularly clear insight into complex ways that ideas of Sinosphere and Confucianism were disengaged from simple concepts of China during both these periods.
Jeudi 1er décembre 2016 de 11h00 à 13h00 EHESS, Salle 7, 105 boulevard Raspail 75006 Paris