『일본서기』를 둘러싼 국학의 방법론과 역사관

Formation of the Kokugaku Methodologies and Historical Perspective : Nihon-syoki annotation in Kojiki-den

What status does Kojiki-den, published by Motoori Norinaga during the late eighteenth century, have in the thousand years of Japanese history analysis and interpretation since the establishment of Nihon-syoki? In general, Kojiki-den is known as the first work that reversed the values of Kojiki and Nihon-syoki for the first time since antiquity. Considering that Kojiki-den cites Nihon-syoki more than Kojiki, however, the problem does not seem to be that simple. Accounting for the text itself in Kojiki-den, what significance does Nihon-syoki have, and how is it related to the historical perspective about Nihon-syoki in early modern Japan? The objective of the current study is to analyze the interpretation by Norinaga, who represents the kokugaku historical perspective. The first goal is critically verifying the editorial policy of Kojiki-den and the significance of Nihon-syoki in practice. Going further, the current study aims to holistically observe the changes in the historical interpretation of Nihon-syoki before and after Kojiki-den. Specifically, the current study analyzes Kojiki-den, in which Norinaga expresses his basic stance on Kojiki and Nihon-syoki, and Jindaiki-Uzuo-Yamakage, in which the author interprets and annotates Jindaiki in Nihon-syoki. In particular, the latter work implements the ideographic reading of Chinese characters used in Kojiki to read Nihon-syoki, rather than using the more traditional ideographic reading of Nihon-syoki. As such, after Norinaga, at least Jindaiki in Nihon-syoki is amalgamated into a single Japanese mythology based on Jindai featured in the first part of Kojiki. The annotation in Nihon-syoki from middle to modern ages features a cross-section of Buddhist, Confucian, and Shinto methodologies. It is a contemporary misunderstanding that Confucianism and kokugaku are in opposition to each other, a viewpoint formulated by post-modern research that has emphasized the aspect of kokugaku thinking that excluded Confucianism and Buddhism as foreign ideologies. Even with the sensibilities at the time, kokugaku was perceived as having derived from Chinese learning(Confucian learning). That is, it is a logical fallacy to exclude Confucianism in the discussion of kokugaku of the Edo period. The kokugaku clearly arose as an antithesis to the concurrent Confucianism, Buddhism, and Shintoism, but viewing Kojiki-den within the history of Nihon-syoki annotation leads to the conclusion that kokugaku methodologies were formulated in the cross-section of Buddhist, Confucian, and Shinto interpretations.