A brief introduction to Japanese Taoist studies

Directory 1 Early Taoist Studies (1 from the end of the 9th century to 1920 and 1930) 1. 1 scholars of this period 1. 1 Xiaoliu Zhigui. From the 1920s to the 1930s ── the end of World War II ── 6544 Yoshioka in the recovery period after World War II (1945 9 438+0). 2.2 Research on the perspective of folk beliefs. 2.3 Research on the perspective of Taoist witchcraft. 2.4 Research on the comparative perspective of many countries. 3. Research on Taoism in the * * * period (1973 ─)./kloc Internationalization of research 3.2 Increase in the number of researchers 3.3 Independence of teaching 3.4 Discovery of new materials 3.5 Enlargement of research scope 3.6 Scholars in this period 4 Summarize 5 references 6 Annotate the initial stage of Taoist research (19 to 654. 38+0920s, 1930s) In the early days of Japanese Taoist studies, sinologists and some "China experts" engaged in Taoist studies. After Meiji Restoration, with the rapid development of Japan's capitalist economy, the Japanese ruling and opposition parties turned their attention to the resources and markets in China across the sea. Therefore, Japan began to pay attention to the study of China's society, economy, culture and religion. At that time, the general view was that China culture and Japanese culture were essentially the same. China culture is the pioneer of Japanese culture, and China's past culture is also called "the source and inspiration of Japanese culture". The representative figures and works in this period include: Laozi First (Man and Works) by Yoshio Takeuchi, Taoist Thought and Its Development by Zuoyouji Tsuda, Taoist Thought by Koda Rohan, Oriental Thought Research by Xiaoliu Shitian, Baiyun Guanji, Oriental Thought, Continued Study of Lao Zi and Taoism, etc.

During this period, scholar Kobayashi Oda Kobayashi (1870- 1940) was a Buddhist monk in Japan. 1894 studying Chinese at imperial university in Tokyo. 192 1 year, he received a doctor of literature degree in Zhu's philosophy and visited China in the same year. During her stay in China, Xiaoliu Sigui lived in Beijing Baiyun Temple, the first jungle of Longmen, a Taoist temple, and obtained first-hand information about Taoist life. 1923, Xiaoliu Shitian wrote A Brief History of Taoism according to the handout, which was translated and introduced to China by the Commercial Press shortly after its publication. The main contributions of Xiaoliu Zhigui are: collecting and sorting out a large number of Taoist historical materials, and beginning to study Taoism in China in a more scientific way without prejudice, just like other religions.

Many viewpoints put forward by Xiaoliu Zhigui, such as: Taoism originated from the combination of immortals, ancient religions and folk beliefs; The development history of Taoism can be divided into founding period, growing period, Tang and Song period, spreading period and declining period. , still influential today.

The obvious deficiency of Xiaoliu Zhigui's research is that he confined the study of Taoism to his own scope and did not study Taoism as a social phenomenon, so he rarely discussed the relationship between Taoism and social politics, Taoism and scientific culture, Taoism and other religions.

Taoist Studies in the Period of Serving Politics and Military Affairs (11920s to 1930s-the end of World War II) Since 1960s, Japanese militarism has stepped up its aggression against China, and Japanese Taoist studies have also adapted to the needs of the war against China. The Nanman Railway Company in Shenyang and the Institute of East Asian Studies in Shanghai conducted a comprehensive study of China's politics, economy, society, culture, history, customs and religion, and collected a large amount of materials needed for the war of aggression against China. His research results were included in the Survey of Rural Customs in China (six volumes) published after the war. Of course, some scholars are still engaged in serious religious studies, including Taoist studies. As the representative figures and works of Taoist studies in this period, there are: Taoist Classics by Yeping Jitaro, Taiqing Palace by Fifty Lan Xianlong, China Thought Research by Jupu, Taoism and Myths and Legends, Textual Research on Taiping Classic by Fukui Yasunari, Basic Research on Taoism, and Research on the History of Oriental Thought by Yoshioka Yifeng. Some of these masterpieces were published after the war.

Yasunari Fukui (1898- 199 1 year), a scholar in this period, was a Buddhist monk in Japan. He graduated from the Department of Literature and Philosophy of Waseda University, and went to China to study after finishing his studies at the university. He studied under the famous historian Tsuda Zuo (1873- 196 1 year). Tsuda Zuo is a researcher of Manchuria Railway Investigation Department and Oriental Association Academic Investigation Department in Northeast China. Later, he was convicted of falsely infringing on the dignity of the royal family because of his relatively objective exposition of ancient Japanese history in his works. Some of his works on ancient history have also been banned. Tsuda Zuo Ji You's historical view and research methods have obvious influence on Yasunari Fukui. Yasunari Fukui received his Doctor of Literature degree with Daoism, and he has written works such as Lingbao Classic Research, Immortal Biography, and Formation of Preface and Tactics of Laozi's Daode Classic, and published The Complete Works of Yasunari Fukui (Six Volumes) on 1987. Yasunari Fukui, the son of Yasunari Fukui, is one of the representatives of contemporary Japanese Taoist studies. However, the best inheritor of Yasunari Fukui's research method should be Yoshioka Yifeng.

Yoshioka Yifeng Yoshioka Yifeng (19 16- 1979) graduated from Shan Zhi University (now Dazheng University). During his study in China, he lived in Beijing Baiyun Temple behind the Jita of Xiaoliu Division. His memory of Taoist religious life is regarded as a valuable personal experience. Both Yasunari Fukui and Yoshioka Yifeng completely changed the traditional view of attaching Taoism to Confucianism, Buddhism and Taoism, but studied Taoism as an independent religious system. And its Taoist study has developed into a comprehensive knowledge, that is, the field of Taoist study has expanded to history, archaeology, literature, local chronicles and chronology. Their research methods are rigorous, obviously influenced by the research methods of China Ganjia School. Their historical research on Daozang, Lingbao Jing, Zhouyi Shentongqi and Liexian Zhuan is based on reference, comparison, detailed examination and similarities and differences. However, their research field of vision is limited to Taoism in temples and books, and they pay too much attention to textual research in methods, so they have not studied Taoism as a social phenomenon, and have not had time to go deep into the role and position of Taoism in China's society, culture, science and technology and folk customs.

Taoist Studies in the Post-war Recovery Period (1September 1945-1972) During this period, due to the establishment of People's Republic of China (PRC), the outbreak of the Korean War and the strengthening of China studies worldwide. At the same time, with the development of post-war social science and humanistic theory and the emphasis on comprehensive research, Japanese Taoist studies have been rapidly restored and made many developments. The symbol of this recovery and development is the establishment of the Japanese Taoist Society in 1950.

The Japanese Taoist Association said in its founding statement: "Taoism is regarded as a religion that permeates the whole life of China people. For every East Asian expert, especially sinologists, its importance is undoubtedly obvious. Considering that the trend of systematic study of China is developing, Taoist studies can no longer be ignored, so our colleagues and I organized the Japanese Taoist Society. The task of learning is arduous. The study of Taoism itself is a complex field, but it is impossible to have any thorough understanding of Taoism without extensive research on other religions in East Asia and corresponding research on other disciplines. After a detailed investigation of the current situation of Taoist studies, we decided to adopt a comprehensive approach. 」

The establishment of the Japanese Taoist Society absorbed and fixed all the Taoist scholars in Japan who belonged to the China Buddhist Historical Society. It is reported that the Japanese Taoist Association now has more than 600 members. In the second year after the establishment of the Society, the organ publication "Oriental Religion" was published, which has been published ever since. Starting from 1989, the Japanese Taoist Association began to award the Japanese Taoist Association Award every two years to reward young new researchers.

As representative scholars and works in this period, besides Yoshioka's Yasunari Fukui and Yifeng and their works, there are also: Jin Guzhi's The World of Laozi and Zhuangzi-Thoughts of Huainanzi, Hideyoshi Kimura's Popular Thought and Culture of China, Research on the History of Six Dynasties, Religious Compilation of Six Dynasties by Shangzhi Miyagawa and Research on the History of Taoism by Keizo Obuchi. Tadashio Sakai's study of modern religious groups in China and China's excellent books: Bubao Xue and Collating and Breaking Evil in detail by Mizuho Sawada; Yong Guang's works include Zhuangzi, Laozi, Qi Thought, Taoism and Japanese Culture, Taoism and Japanese Thought, Taoism and Ancient Japan and Japanese Literature. From these research results, it is not difficult to see that there are four characteristics of Japanese Taoism research during the post-war recovery period:

First, the study of Taoist history has moved from the perspective of cultural history to observation, analysis and research from the perspective of politics and society. For example, Professor Miyagawa Yasunari, a famous expert in the history of the Six Dynasties, studied Wudou Mi Dao and Taiping Dao, Professor Nobuyuki Obuchi's The Yellow Scarf Uprising and Wudou Mi Dao, and Professor Dezhong's exploration of the political and social contents involved in the emergence of Quanzhen religion, as well as research articles on folk religions and secret societies written by other authors. These works all study and discuss the Taoist phenomenon as a social movement of the rebels of the peasant class or the scholar-bureaucrat class, thus strengthening the analysis of mass movements in religious cloaks. Miyagawa Shangzhi analyzed that Taoism is called ordinary religion because most of the Taoists in the Six Dynasties were born in poverty. The rebel of the poor class called himself emperor by divination. The same is true of Taoism represented by Zhang Ling, Zhang Lu and Zhang Jiao. The argument represented by Miyagawa represents a new and meaningful argument about the social role of Taoism.

Secondly, from the perspective of folk beliefs, the study of Taoist history has gone deep from the general study of written documents to the observation and research from the perspective of its connection with realistic folk beliefs, superstitions, customs and festivals. For example, the famous Professor Wade Zhong has made many interesting investigations on Chinese folk beliefs, such as the investigation on the beliefs of kitchen god, city god, land and thick soil, which has deepened people's understanding of the religious beliefs and habits of China people, especially farmers. Wa Dezhong (19 13-) graduated from the literature department of Tokyo University. After the war, he served as professor and director of the Institute of Oriental Culture of Tokyo University. After retirement, he became a professor at Komazawa University and a professor at Zheng Da University. In the book "Belief in Gengshen" printed for seven times in a row, he made extensive investigation and comparative study on the folk custom of "keeping Gengshen" in Japanese mainland, Okinawa and southern Korea, and pointed out that this folk custom originated from Taoism in China. Professor Wadezhong's works not only study Taoism from the perspective of folklore, but also make important contributions to the study of Taoism's spread in Northeast Asia and Southeast Asia. On the basis of unique research, Professor Wadezhong absorbed the book History of Taoism, which was compiled into the series History of World Religions by Shanchuan Publishing House and has been published in Chinese translation. Because it is discussed from the perspective of China folk custom and China cultural development. Therefore, it is more vivid than previous Taoist history works.

Thirdly, from the perspective of Taoist magic, the historical research of Taoism goes deep into various Taoist magic from the perspective of general culture, such as medicine, pharmacology, alchemy, Taoist magic, plus divination, astrology, geomantic omen, etc., and makes observation and analysis. Taoist alchemy is a way to pursue longevity, but on the other hand, unscientific alchemy has been handed down as a form of Taoist religious activities. These unscientific magic methods are called superstitions by ordinary people. During this period, Japan strengthened the research on the relationship between Taoism and science, and made it one of the main contents of the research on the history of science and technology in China. This has greatly promoted the understanding of the essence of Taoism. Guo Neiqing, the former director of the Institute of Humanities of Kyoto University, and experts and scholars around him published works such as Research on the History of Science and Technology in Ancient China, Research on the History of Science and Technology in China in the Middle Ages, History of Science and Technology in Song and Yuan Dynasties, and History of Science and Technology in Ming and Qing Dynasties, which added a new and meaningful chapter to Japanese Taoist studies. For example, in the study of Tao Hongjing, in the1930s, Keita of Xiaoliu Division thought that most of Tao Hongjing's theories came from Buddhism, some of the True Faith came from 42 chapters, and some were born out of the sentence "So I heard", and so on. In the1960s, Sangzhi Miyagawa developed the study of Tao Hongjing, and thought that Tao Hongjing was not an original and profound thinker, but a master of Buddhism, Taoism, immortals and other theories. 1970s, China Science and Scientists, edited by Nai Neiqing's research office, published the article Tao Hongjing and Zhu Zhu's Herbal Medicine, pointing out that Tao Hongjing's seclusion only conformed to the social atmosphere of the Six Dynasties in general, but was not completely isolated from the world. He just used the reputation of a hermit to achieve the purpose of being a bureaucrat. Tao Hongjing's ideological system is not only a system in which Buddhism permeates Taoism, but also includes a wide range of ideas such as Taoism, Buddhism, medicine, medicine and astronomy.

Fourthly, from the perspective of multi-country comparison, Taoist studies are deeply compared and studied from the perspective of the history of relations and cultural exchanges between China and its neighbors in Northeast Asia and Southeast Asia. After the Second World War, with the development of religion, especially comparative religion, and the strengthening of the relationship between countries and regions in modern society, Japanese scholars began to pay attention to the history of the spread of Taoism in China and its influence on overseas Chinese so far. Fu Yong Guang, former director of the Institute of Humanities of Kyoto University and a famous Taoist and Taoist thinker, published a series of research works on the influence of China Taoism on Japanese history and culture. Fu Yongguang (19 18-), 1942, graduated from the Department of Philosophy, Department of Literature, Kyoto University, and has been interested in China's philosophy since his youth. When he was forced to go to Nanyang with the army, he always carried a Zhuangzi in his uniform. After the war, Fu Yongguang taught in several universities. Professor Fu Yong Guang pointed out in the article Apology of Taoist Gods published during his tenure as director of the Institute of Humanities of Kyoto University that Taoism has a complete system of religious philosophy. He believes that when analyzing the history of thought with Taoist theology or doctrine as the basic axis, we insist that Taoist theology is closely related to the development of China's history of thought in different times. It is the vast accumulation of China's national feelings, beliefs, prayers, thinking and speculative history of absolute conversion to religion beyond time and space.

It is from this scientific and objective standpoint that Professor Fu Yong Guang has published books on Japanese Mikado system and the relationship between social culture and Taoism, including Taoism and Japanese culture, Taoism and ancient Japan, Taoism and Japanese thoughts, and Taoism and ancient Mikado system. Among them, the objective and convincing study of Taoism and the theological thoughts, rituals and symbols of Japanese "Emperor" and Shintoism is a pioneering achievement in Japanese academic history. In Japan, there are both proponents and critics of the research on Fu Yong Guang Company, which has caused great controversy among Japanese historians and Taoist scholars. However, it is undeniable that Professor Fu Yongguang's research has made indelible contributions to the study of the history of Sino-Japanese relations, Japanese ideological history, Japanese political history and Taoist communication history.

* * * Taoism period (1973 ─)1September, 972, China and Japan resumed diplomatic relations. The vision, interest and purpose of Japanese scholars in studying Taoism have developed and changed. The main features of Japanese Taoist studies in the * * * period are:

Before the internationalization of research 1972, there was little contact and exchange between Japanese Taoist studies and European and American Taoist studies. No Japanese scholars attended the first international conference on Taoist studies held in Italy from 65438 to 0968. From 65438 to 0972, after the second international conference on Taoist studies was held in Japan, Japanese Taoist scholars entered the ranks of international academic exchanges, and had extensive contacts with Taoist scholars in Europe and America, and the international exchanges of Taoist studies were very prosperous. Japanese scholars admit that Europeans started their research on Taoism earlier, accumulated a lot of materials, established a good academic tradition, and had many first-class experts. The internationalization of research has broadened the horizons and thinking fields of Japanese scholars.

After researchers stepped up efforts to restore diplomatic relations between China and China, Japanese people paid more attention to Japanese history and society. Therefore, more and more young and middle-aged scholars are interested in Taoism. At the seminar commemorating the 35th anniversary of the establishment of the Japanese Taoist Association, seven scholars were under the age of 55, four of whom were under the age of 40, and the youngest was only 32. In recent years, in addition to the Japanese Taoist Association, some new organizations have been established in various parts of Japan, such as the Taoist Heart-to-Heart Meeting of Taisho University, the China Ancient Health Care Thought Research Association in Kansai Region and the Taoist Culture Research Association in kanto region.

The Independence of Taoist Teaching Japanese Taoist studies have long been attached to China's philosophy and Buddhist studies. From 65438 to 0974, Fu Yongguang, a professor at Kyoto University, was employed by Tokyo University as a lecture on Taoism, the third lecture on China's philosophy and China literature, and opened the specialized course of "Taoist teaching" for the first time, which trained a new generation of scholars. 1983, "Confucianism and Taoism" was established as an independent fourth department in 3 1 International Oriental Institute. During the period of 1985, a Japanese-French academic seminar entitled "Taoism and Japanese culture" was held at the University of Paris, and an international seminar on Taoist rituals and music was held at the Chinese University of Hong Kong. All these show that Taoist studies, as a discipline, have been independent from other disciplines, both in Japan and around the world.

The discovery of new materials and the repeated reprints of Daoji, Xudaoji and Daojiji provide important conditions for the development of Taoist studies. The catalogue of Dunhuang documents has also been compiled and published one after another, especially the discovery and publication of the silk book "Laozi" in Mawangdui Han Tomb, which has had an important impact on Taoist studies.

The expansion of research scope: The study of Taoism in Japan was originally based on classics and history. During this period, Taoism in Chinese mainland, Taoism in Taiwan Province, Taoism in Hong Kong and Taoism in Malaysian and Singaporean Chinese communities all became new targets of Japanese Taoism research. At the same time, we began to pay attention to the study of Taoist instruments.

The representative figures in this period are: Research and Present Situation of China Thought, Research and Comparison of Orientalism in Europe and America, History and Structure of Taoism, etc. Yasuya Fukui of Waseda University; Tanaka Issei, a professor at the University of Tokyo, studies rural sacrifices in China, clans and dramas in China and witchcraft dramas in China. The present situation of Taoism in China-Taoist Association and Taoist Temple, Taoism in China-Taoist activities and Taoist Temple, Taoist research in Jin Dynasty, etc. Author Hiya Bangfu, a professor at Tokyo University, Professor Maigu Bangfu, a Taoist professor at Kyoto University, chapter 39 of Qi and Da Dong Zhen Jing in Taoism, index of Laozi's notes on incense, index of true faith, etc.

The scholar of this period, Bee House Bangfu (1938─), graduated from the Department of Education of the University of Tokyo 1963, and graduated from the Graduate School of the University of Tokyo 1968 with a doctor of literature. He used to be a professor at the Institute of Oriental Culture of the University of Tokyo, and later became a professor at the Institute of Dadong Culture. The professional activities of Buzhiwu's help clothes were originally concentrated in the history of China's thoughts, including The Rite of Rites, The Rite of Rites, The Golden Gate and Jade Lock about the real person of Chongyang and Reading Laozi and Zhuangzi. /kloc-After the 1980s, Banff Hive visited China many times and witnessed the revival of Taoism in Chinese mainland, so he paid more attention to Taoism. 1987 and 1988, Buzhiwu Bangfu came to China twice, and 1990 published "The Present Situation of Taoism in China-Taoists, Taoist Associations and Taoist temples". After 1990, he visited China for four times, and published "Taoism in China-Its Activities and Taoist Status" in 1995. Bee House Bangfu believes that "compared with Buddhist temples, the characteristics of Taoism show diversity in appearance. The 80 Taoist temples have their own characteristics in the arrangement of temples, the expression of couplets and the combination of offering sacrifices to gods. This shows the overall concreteness of China culture. As far as the internal aspects of Taoist beliefs and life are concerned, they don't seem to be as significantly different as the external aspects that Taoist temples can see. However, in terms of the geographical characteristics of the Lord God, the scope of communication areas, the worship of believers, the life of Taoist priests, and so on, each Taoist temple also has different characteristics to a certain extent. 」[ 1]

Mai Gubangfu Mai Gubangfu (1948─) 1972 graduated from China Philosophy Department of Tokyo University, and is currently a professor at the School of Humanities of Kyoto University. The major is the history of China's thoughts, and it has been taking China's Taoist thoughts as the research object. His main works are: Textual Research on Tao Hongjing's Chronicle, Liberation Thought of Early Taoism, Restricted View of Taoism Theory in the Sui and Tang Dynasties in the Southern and Northern Dynasties, Theory of Taoist Heaven, Taoism and Taoist Spirit, etc. Starting from 1974, Mai Gu Bangfu compiled an index of Taoist classics in Taoist studies by using computer technology. At present, there are the indexes of the old Xiangzi Jules and the true patent, which greatly facilitate the Taoist research work of scholars from all over the world.

Maruyama Hiroshi (1959─) graduated from the Department of Comparative Culture of the University of Tsukuba, and 1989 obtained the doctoral program from the Department of Historical Anthropology of the University of Tsukuba. He is currently an associate professor at Northeast Asia Research Center of Northeastern University. Maruyama Hiroshi has visited Taiwan Province Province many times to inspect Taoist rituals. Because of his excellent language ability, he can speak Mandarin, Minnan dialect and English, and can read French literature, so he has a broad vision in Taoist research, and tries to combine the advantages of the latest anthropological research methods with traditional research methods. Among the new generation of Taoist scholars in Japan, Hiroshi Maruyama has rich works and steady arguments, which is quite remarkable. He was only 32 years old when he published the book "Textual Research on the Publication of Scientific Instruments in Yutan-Exploring the Historical Pedigree of Taoist Rites in Tainan" in 199 1. 199 1, this article won the first Taoist Association Award of the Japanese Taoist Association. The Appraisal Report, signed by Professor Honda Ji, points out that "on the basis of an accurate investigation of the jade altar ceremony of orthodox Taoist priests in Nanxian County and Kaohsiung County of Taiwan Province, it can be traced back to the ancient Eastern Jin Dynasty, especially the study of its most distinctive weather-taking method, which proves that it is consistent with the Tianxin rectification method since the Song Dynasty. In other words, this paper consists of field investigation and literature research. I have done research based on field investigation before. However, this paper combines the textual research of historical documents on the basis of field investigation. In this respect, it has opened up a new methodology, which has never been seen in previous research. "

Summarizing the accumulation of Taoist studies in Japan in the past hundred years, according to the characteristics of Taoist cultural complexes, its independent Taoist teaching has roughly formed ten categories:

General theory of Taoism; History of Taoism; Taoism and folklore, faith, calendar, Taoism and literature; Taoism and science; Taoism, Confucianism and Buddhism; Taoist thought and philosophy; Taoist classics and literary studies; The spread of Taoism; Taoist temples, Taoist priests, ceremonies and festivals; Academic trends. During the period of * * *, the focus of Japanese Taoism research was the study of the relationship between the three religions, the study of "Qi" and the study of Taoist definition. In terms of Taoist classics, it is the study of Taoist books collection, the compilation of Taoist books catalogue, Taoist documents, Dunhuang unearthed documents, Taoist historical materials and neo-Taoist books collection; In Taoist literature, it is to determine the scope and methods of research; In the aspect of Taoist folklore, it focuses on the comparative study of Chinese mainland folk customs, Taoist rituals and literature and rituals; In the study of Taoism and China's history of science and technology, we should strengthen the study of alchemy and health preservation. Therefore, the scale of research in this period is much larger than in the past.