nntsuzu/KFTT huggingface dataset:
English: The theory upheld by YOSHINO and MINOBE of Tokyo Imperial University was buttressed further by journalists and other political scientists such as Nyozekan HASEGAWA of Chuo University and Ikuo OYAMA of Waseda University.
Japanese: また東京大学出身の吉野・美濃部の両人に加え、中央大学出身の長谷川如是閑や早稲田大学出身の大山郁夫といったジャーナリストや学者の発言も在り方に大きな影響を与えた。
English: In 1917 when the Russian Revolution broke out, prompting the Masatake TERAUCHI cabinet to announce on July 12 the dispatch of troops to Siberia, rice merchants anticipated a sharp rise in demand and curbed rice sales, causing rice prices to skyrocket.
Japanese: 1917年のロシア革命に端を発し、寺内正毅内閣により7月12日にシベリア出兵宣言が出されると需要拡大を見込んだ商人による米の買占め、売惜しみが発生し米価格が急騰した。
English: Amid this development, the clash between rice dealers and citizens that broke out in Toyama Prefecture spread quickly throughout the country, with rice riots involving destruction and burning of stores occurring frequently for two months.
Japanese: そのような中、富山県で発生した米問屋と住民の騒動は瞬く間に全国に広がり（米騒動）米問屋の打ち壊しや焼き討ちなど2ヶ月間に渡り頻発した。
English: The riots that were also linked to the widening divide in wealth caused by wars and suppression of free speech against newspapers subsided to some extent with the mass resignation of the TERAUCHI cabinet on September 21, paving the way for the inauguration of the first full-fledged party cabinet under Takashi HARA, who was called "the commoner Prime Minister," on September 27 of the same year.
Japanese: 戦争による格差の拡大、新聞社に対する言論の弾圧などの問題を孕んだこの騒動は9月21日、寺内内閣の総辞職をもって一応の収まりを見せ「平民宰相」と呼ばれた原敬による日本で初めての本格的な政党内閣が9月27日組織されるに至った。
English: With the attempt on the life of Emperor Showa (then Prince Regent) by Daisuke NANBA on December 27 (Toranomon Incident), the second Gonbei YAMAMOTO cabinet was forced to resign and was replaced by an administration under Keigo KIYOURA, who was chairman of the House of Peers (Japan).
Japanese: 12月27日に発生した難波大助による昭和天皇狙撃事件（虎ノ門事件）により当時の第二次山本権兵衛内閣は総辞職に追い込まれ、枢密院(日本)議長であった清浦奎吾内閣が発足した。
English: The cabinet consisting of nearly all of the members of the House of Peers was clearly detached from the principles of constitutional rule and sparked the second Movement to Protect Constitutional Government among the people.
Japanese: しかし清浦内閣はほぼ全ての閣僚が貴族院(日本)議員から選出された超然主義であり、国民の間で再び憲政擁護を求める第二次護憲運動が起こった。
English: This led to the formation of the Takaaki KATO administration by the three pro-constitution factions of Rikken Seiyukai, Kenseikai and Kakushin Kurabu and to the legislation of the Universal Manhood Suffrage Act that abolished the restriction of voting right based on property (tax payment) and granted the right to all men aged over 25 for organization of popular elections.
Japanese: その結果立憲政友会・憲政会・革新倶楽部の護憲三派からなる加藤高明内閣が成立し、普通選挙法が制定され財産（納税額）によって制限される制限選挙から満25歳以上全ての男子に選挙権が与えられることとなり、普通選挙が実現した。
English: However, the birth of the Soviet Union during the period spurred the spread of communism in Japan and prompted the government fearing revolutionary movement by Communist agitators to pass the Peace Preservation Act and control popular movements.
Japanese: しかし同時にソビエト連邦が誕生したことにより、赤化(共産主義)思想が広まり、共産主義者による革命運動を懸念した政府は治安維持法を制定し、国民の運動に対し規制がかけられる形となった。
English: There are many, including Edwin O. REISCHAUER, who argue that the Taisho Democracy holds great significance as the heritage that laid the foundation for postwar democracy in Japan.
Japanese: 大正デモクラシーは戦後民主主義を形成する遺産として大きな意味を持ったと指摘する論者もエドウィン・O・ライシャワーをはじめ数多い。
English: Tanzan ISHIBASHI wrote in his book "Taisho Jidai no Shinhyoka" (True Assessment of the Taisho Period) that it was "a new period of great noteworthiness in the history of development of democracy."
Japanese: また、石橋湛山は自著『大正時代の真評価』において大正時代を「デモクラシーの発展史上特筆大書すべき新時期」と評価している。
English: The conservative intellectuals that uphold this idea are called "old liberalists" by postwar generations of researchers.
Japanese: 一方で、この思想を基本とする保守派知識人達は戦後世代から「オールドリベラリスト」と呼ばれる。
English: Yomei-gaku is the Japanese term for the school of Confucianism established by Wang Yangming in Ming Dynasty China, which continued Mencius' doctrine that human nature is fundamentally good.
Japanese: 陽明学（ようめいがく）とは、中国の明代に、王陽明がおこした儒教の一派で、孟子の性善説の系譜に連なる。
English: The name Yomei-gaku became popular in Meiji-period Japan (1868-1912), before which it was known as O-gaku ('Yomei' is Japanese for 'Yangming' and 'O' Japanese for 'Wang').
Japanese: 陽明学という呼び名は明治日本以降広まったもので、それ以前は王学といっていた。
English: In order to highlight its differences with Kunko-gaku (exegetics) during the Kan and Tang dysnasties and Koshogaku (study of old documents) during the Qing dynasty, Yomei-gaku is sometimes called Somin Ri-gaku, which is a general term used to describe Confucian studies during the Song and Ming dysnasties, and among Ri-gaku, Yomei-gaku is further called Shin-gaku, Min-gaku, or Rikuo-gaku to distinguish it from Shushi-gaku (Zhu Xi school).
Japanese: また漢唐の訓詁学や清の考証学との違いを鮮明にするときは、（宋(王朝)明）理学と呼び、同じ理学でも朱子学と区別する際には心学あるいは明学、陸王学ともいう。
English: In English-speaking countries, Yomei-gaku is classified, together with Shushi-gaku, as Neo-Confucianism.
Japanese: 英語圏では朱子学とともに‘Neo-Confucianism’（新儒学）に分類される。
English: Looking back at the history of Confucianism, as scholars during the Song Dynasty did, the mainstream before the Sui and Tang Dynasties was Kunkogaku ("xunguxue" in Chinese), which emphasized the readings of characters and exegetics (interpretation of words) of Confucian classic writings.
Japanese: 宋代の学者に従って儒学の歴史を振り返ると、隋唐以前は経書の音訓（音読）や訓詁（単語の意味）を重視した訓詁学が中心であった。
English: Song Dynasty scholars thought that Kunkogaku scholars did not correctly understand the true aim of the sages (such as Confucius) contained in the Six Classics (or the Five Classics) and they therefore believed it was necessary to attempt to understand the spirit of the sages from the beginning.
Japanese: しかし宋代の学者からすると、これら訓詁の学者は、六経（五経）に込められた聖人（孔子など）の本旨を正しく理解できておらず、改めて聖人の本旨を理解する試みが必要であるとの認識に達した。
English: To that end, while continuing to read the classics according to the study of kunko handed down from before the Sui and Tang periods, they more straightforwardly emphasized the oneness of the sages and the reader to build the assumption that the minds of the reader and the sage are uniform.
Japanese: その際、隋唐以前の訓詁的研究を行いつつも、より率直に聖人と解釈者との一体性を強調し、解釈者の心と聖人の心とが普遍であるという前提を構築することになった。
English: As a result, Confucianism after the Song period also placed a strong emphasis on clarifying the ideological side of Confucius (the sage's mind and reader's mind), which made Confucianism more speculative.
Japanese: その結果、宋代以後の儒学は、孔子の思想的側面（聖人の心と解釈者の心）を明らかにすることにも力を費やすことになり、結果として思弁性のあるものとなった。
English: Shushigaku put the most emphasis on studying four particular books of the Classics, known as the Four Books, also known in Japanese as 'Shisho', instead of the Classics as a whole, which had a long history and did not allow for much new interpretation.
Japanese: 朱子学が最も重視したのは、古い歴史をもち、勝手な解釈の入る余地の少ない経書そのものではなく、「四書」と呼ばれる四つの書物であった。
English: The Four Books are 'The Great Learning' and 'The Doctrine of the Mean', which came from the 'Classic of Rites', one of the Five Classics, 'The Analects of Confucius', which had been treated as a semi-Classic, and 'The Mengzi', which had ranked with 'The Xunzi'
Japanese: これは経書の中の『礼記』から分割編纂した「大学」と「中庸」、そして準経書扱いされていた『論語』と、『荀子』と並称されていた『孟子』という四つの書物である。
English: It is considered that the books were adopted because they were composed of relatively short sentences and the descriptions allowed readers to interpret them at their discretion.
Japanese: これらの書物は比較的短文で、また勝手な解釈を混入させるに適当な内容の書物であったため、利用されるに至ったと考えられている。
English: From among the traditional discussions on Confucianism, Shushigaku took Mencius' 'Theory of Innate Goodness' and held it in high esteem, which led to the debate over "innateness" and "goodness".
Japanese: 特に朱子学が従来の儒学議論の中から、孟子の「性善説」を取り出し、極端に尊崇したことから、「性」「善」の内容をめぐって議論を呼ぶことになった。
English: For that reason, disputes among the various schools of Confucianism often directly involved the interpretation of the 'Theory of Innate Goodness'.
Japanese: その為、諸種の学派間の抗争は、直接には性善説の解釈をめぐって行われる場合も多々見られることになった。
English: In Confucianism, which had emerged before the Sui and Tang Dynasties and continued through the Northern Song Dynasty, an ideological group called Dogaku gradually rose to the fore after the middle of the Southern Sung period, when it was founded by Zhu Xi, and came to dominate ideological circles in the Jiang Nan area.
Japanese: 隋唐を承け、北宋を経過した儒学は、南宋中頃以後に徐々に道学と呼ばれる思想集団が頭を擡げ、南宋中頃に朱熹が道学を集大成して、遂に江南思想界を席巻するに及んだ。
English: Later, when the Yuan Dynasty defeated the Southern Song Dynasty, relations developed between northern and southern China and Shushigaku began expanding into northern China.
Japanese: 後、元朝によって南宋が亡ぼされた結果、南北中国の交流が始まり、朱子学は漸く華北にも地歩を築くに至った。
English: The interpretation by Shushigaku was propagated in the form of commentaries on the Four Books and the traditional Classics.
Japanese: この朱子学の解釈は、正統的には「四書」と旧来の経書に対する注釈という形で伝わったものであった。
English: The commentaries gradually came to be used in the national civil service examination during the Yuan Dynasty, and by the early Ming Dynasty, all the commentaries used in the examination were those of Shushigaku.
Japanese: そしてこの注釈書は元朝以来、徐々に科挙に登用され、明朝初期に及び、科挙の使用注釈書は全て朱子学系統のものとなった。
English: Consequently, Shushigaku became integrated with Imperial Court power and acquired strong influence on ideological circles.
Japanese: この結果、朱子学は念願の王朝権力との一体化を果たし、思想界に重大な影響を与えることになったのである。
English: Under the Ming Dynasty, in which it was first established, Shushigaku's influence became very strong in most regions, although in Jian Nang, the dynasty's most commercialized area, some people had kept a slight distance between themselves and Shushigaku since the early Ming period.
Japanese: このように明朝に於いて確立した朱子学の権威は、明朝統治下のほぼ全域に亘り巨大な力を持つにいたったのだが、明朝政権下の中でも最も商業の発達していた江南には、明初期以来、朱子学と微妙な距離を置く人々がいた。
English: For example, although Wu Yubi (Kangzhai) and Chen Xianzhang (Baisha) in Fuzhou, Jiangxi Province belonged to the Shushigaku school, they emphasized practice and meditation instead of reading as a way to become a sage, which from a later viewpoint seems to be slightly different from conventional Shushigaku.
Japanese: 例えば、江西省撫州の人呉与弼（康斎）や陳献章（白沙）は朱子学派に属すものの、その聖人となるための修養法は読書よりも実践・静坐を重視するなど、後世から見ると若干朱子学とは異なる側面も見られないではなかったのである。
English: One important aspect of this is that Zhan Ruoshui (Ganquan), a disciple of Chen Xianzhang, had exchanges with Wang Shouren (Wang Yangming) and, also, that the existence of a scholarly relationship between Wang Shouren and Chen Xianzhang cannot be denied; thus, some believe that all those indicate a relationship between the Confucians in the Jian Nang area in the early Ming period and the scholars of Yomei-gaku after the middle of the Ming period.
Japanese: このことは特に陳献章の弟子湛若水（甘泉）と王守仁とに交流があること、また王守仁と陳献章との学問的関係も絶無とされないことなどが注目され、明初期の江南地方の儒学者と、明中期以後の陽明学者との関係を意味づけるものと考えられる場合もある。
English: But in general, ideological circles in the Ming period were largely under the influence of Shushigaku, and even Wu Yubi (Kangzhai) and Chen Xianzhang must have thought they were practicing Shushigaku.
Japanese: しかし総じて明初期の思想界は朱子学的側面が強く、呉与弼や陳献章にせよ、本人としては朱子学の実践を行っているつもりであったのである。
English: The above-mentioned interpretation is based on certain historical grounds, but it should be noted that the description is made under the influence of Japanese study on modern Chinese ideology.
Japanese: なお以上の解釈には一定の歴史的根拠が与えられるが、これらの説明は日本の近代中国思想研究に於ける影響下にあることを前もって知る必要がある。
English: In the modern era, Japanese scholars of Chinese ideology have been required to follow philosophy (Western philosophy), and have therefore emphasized the speculative side of Shushigaku and considered it as comparable with the philosophy.
Japanese: 近代以後、日本の中国思想研究は、哲学（西欧の哲学）を模倣する必要に迫られた結果、朱子学の思弁的側面を強調し、これを以て哲学と比較可能であると見なすようになった。
English: As a result, the speculative sides of Shushigaku and its derivative Yomeigaku have been intensively studied and these speculative sides are considered to characterize Shushigaku and Yomeigaku.
Japanese: この結果、朱子学とその派生形態である陽明学の中にある、思弁的側面に集中的に研究が加えられ、或はその思弁的側面こそが朱子学ないし陽明学の特徴であると考えられるに至った。
English: That is why most attempts to explain Shushigaku and Yomei-gaku generally focus solely on the speculative side.
Japanese: それ故に、一般的に朱子学及び陽明学として説明される試みの多くは、この思弁的側面のみに注目したものとなっている。
English: Shushigaku (considered to have arisen in opposition to traditional thinking), and especially Yomei-gaku (as described later, considered to have arisen in opposition to Shushigaku, which was officially authorized by the Ming Court), were easily linked in a defeated Japan to concepts such as modern thinking, antiauthoritarianism and human emancipation; as a result, most scholars have frequently attempted to extract from Shushigaku and Yomei-gaku the elements that are relatively close to these concepts and attempt to attach an ideological value to them.
Japanese: また朱子学（旧来の思想に対抗して生れたように考えられた）、特に陽明学（後に説明されるように、これは明朝が正式に認めた学問であった朱子学に対抗して生まれ出たように見えた）は、敗戦後の日本に於ける近代思惟・反権力・人間解放などの概念と容易に結びつき、朱子学及び陽明学の中、比較的それらの概念に近似する部分を抜き取り、そこに思想的価値を与えるという試みが盛んに行われた。
English: The features of Yomeigaku described below are also the result of the above-mentioned reasoning; therefore, there are doubts that these features are the historical and general results of Shushigaku and Yomeigaku.
Japanese: 以後に説明される陽明学の特徴も、その様な意味づけを与えられた結果であり、それが朱子学及び陽明学の歴史的・全面的な結果であると言い得るか否かは大いに疑問とする立場も一部にはある。
English: As Shushigaku became the dominant ideology, its function of protecting the regime became increasingly emphasized, and as a result, the element of moralism was getting lost.
Japanese: 朱子学は支配イデオロギーとなったが、それ故に体制擁護としての作用が肥大化し、かつての道徳主義の側面が失われていった。
English: In Shushigaku, it is considered that 'ri (理)' (the law of everything, basis or standard for all things, 'it exists because it should be, and thus this is the law that should be so') exists in everything ('there is ri in each tree and each blade of grass'), and that people can reach 'sei (性)' (the 'ri' existing in each individual, the five constant relations and the five cardinal virtues of Confucianism) when they deeply understand 'ri' through study including reading about it.
Japanese: 朱子学では「理」（万物の法則であり、根拠、規範。「然る所以の故であり、且つ当に然るべき則」）はあらゆるものにあるとし（「一木一草みな理あり」）、そうした理について読書など学問することにより理解を深めた後に「性」（個々に内在する理、五常五倫）へと至ることができるとした。
English: That is, Shushigaku attempts to supplement ri in the individual mind by ri outside the individual mind.
Japanese: いわば心の外にある理によって、心の内なる理を補完せんとしたのである。
English: At first, Wang Yangming was a student of Shushigaku, but he became frustrated reaching ri in 'each tree and each blade of grass,' and at last left Shushigaku.
Japanese: 当初は王陽明も朱子学の徒であったが、「一木一草」の理に迫らんとして挫折し、ついに朱子学から離れることになる。
English: When he left Shushigaku, Wang Yangming raised the following doubts about the interpretation of Kakubutsu Chichi' ("extending knowledge through investigating everything"), the fundamental principle of Shushigaku.
Japanese: その際王陽明は朱子学の根本原理となっている「格物致知」解釈に以下のような疑義を呈した。
English: First, he questioned the methodology, asking how it was possible that the ri in everything in the world could be reached.
Japanese: まず天下の事事物物の理に格（いた）るというが、どうすれば可能なのかという方法論への疑義。
English: Second, he questioned the fundamental principle, asking whether, despite Zhu Xi's idea that the ri outside the mind supplements the ri inside the mind, the ri outside the mind is necessary since the ri inside the mind must be perfect.
Japanese: そして朱子は外の理によって内なる理を補完するというが、内なる理は完全であってそもそも外の理を必要としないのではないか、という根本原理への疑義である。
English: Contemplating these questions, Wang Yangming went back to the teachings of Lu Hsiang-shan, and elaborately developed them into what became Yomei-gaku.
Japanese: こうした疑義から出発し思索する中で陸象山の学へと立ち帰り、それを精緻に発展させたのが陽明学である。
English: Although Yomeigaku inherited the teachings of Lu Hsiang-shan of the Song period, it was not a direct succession.
Japanese: ただ陽明学は宋代の陸象山の学を継承したものではあるが、その継承は直接的なものではない。
English: Shushigaku is a comprehensive system of philosophy covering political science, ontology (the theories of ri and ki), exegetics ("The Four Books", etc), ethics (theory of 'Sei soku ri'), methodology (theory of 'Kyokei Kyuri'), amongst others, and Zhu Xi was great enough to develop an extremely consistent logic in that system.
Japanese: 朱子学は政治学、存在論（理・気説）、注釈学（『四書集注』等）、倫理学（「性即理」説）、方法論（「居敬窮理」説）などを全て包括する総合的な哲学大系であって、朱子の偉大さはその体系内にはあっては極めて整合性の取れた論理を展開した点にある。
English: On the other hand, Yomei-gaku reformed just the ethics and methodology sides of Shushigaku.
Japanese: しかし陽明学はそのうちの倫理学及び方法論的側面の革新であったに過ぎない。
English: It should be noted that Yomei-gaku did not cause a drastic paradigm shift, although ethics was undoubtedly the most important element of Confucianism.
Japanese: 無論儒教に於いて倫理学的側面は最も重要だったといえるが、だからといって大規模なパラダイム・シフトが起こったわけではなく、その点は注意を要する。
English: Wang Yangming's ideas can be seen in "Instructions for Practical Living" ("Chuanxilu" in Chinese, "Denshuroku" in Japanese), "Conclusions of Zhuxi's Final Years ("Zhuxi wannian dinglun" in Chinese, "Shushi bannen teiron" in Japanese), and "Inquiry on 'The Great Learning'" ("Ta xue wen" in Chinese, "Daigakumon" in Japanese).
Japanese: 王陽明の思想は『伝習録』、『朱子晩年定論』、『大学問』にうかがうことができる。
English: Shin soku ri' is a concept advocated by Lu Hsiang-shan as the antithesis to Zhu Xi's 'Sei soku ri', and taken up by Wang Yangming.
Japanese: 「心即理」は陸象山が朱子の「性即理」の反措定として唱えた概念で、王陽明はそれを継承した。
English: Sei' is the pure innate goodness given by Heaven, while 'jo' is the activity of one's mind represented as feelings, and the extreme form of 'jo' is called 'jinyoku', or human desires.
Japanese: 「性」とは天から賦与された純粋な善性を、他方「情」とは感情としてあらわれる心の動きを指し、「情」の極端なものが人欲といわれる。
English: And in the thesis, 'ri' (= sei) does not only exist as innate in human beings, but also exists in everything in the world.
Japanese: また「理」とは人に内在する理（＝性）であると同時に、外在する事事物物の「理」でもあるとされる。
English: But as can be seen from his statement that 'ri is nothing but my mind', Wang Yangming took a stance that one's mind, which is a combination of 'sei' and 'jo', is nothing but 'ri.'
Japanese: しかし王陽明は「理あに吾が心に外ならんや」と述べるように、「性」・「情」をあわせた心そのものが「理」に他ならないという立場をとる。
English: According to this interpretation, there is no need to reference the ri in the things outside one's mind to bring the 'sei' (= ri) in one's mind to perfection.
Japanese: この解釈では心の内にある「性」（＝理）を完成させるために、外的な事物の理を参照する必要は無いことになる。
English: This idea carried the danger that the Classics, which were the external authority, and even the authority of the real government, would become ignored.
Japanese: この考えはやがて外的権威である経書、ひいては現実政治における権威の軽視にまでいたる危険性をはらんでいた。
English: Shin soku ri' (literaly, mind is nothing but ri) as advocated by Wang Yangming is basically a copy of Lu Hsiang-shan's idea, the only difference being that Lu Hsiang-shan did not divide one's mind into Tenri and Jinyoku but Wang Yangming, like Zhu Xi, believed in the "awareness of the heavenly principal (tenri) expels human desires".
Japanese: なお王陽明の「心即理」は基本的に陸象山のそれをトレースしたものであるが、陸が心に天理・人欲という区別を立てなかったのに対し、王陽明は朱子と同様「天理を存し人欲を去る」という倫理実践原理を持っていた点は異なる。
English: Ryochi' in 'chiryochi' originated from 'Ryochi ryono,' meaning synderesis, used in "The Mengzi" to indicate 'chi' (knowledge) in 'kakubutsu chichi,' but 'chiryochi' itself is a concept originally advocated by Wang Yangming based on that.
Japanese: 「致良知」の「良知」とは『孟子』の「良知良能」に由来することばで、「格物致知」の「知」を指すが、「致良知」はそれを元に王陽明が独自に提唱した概念である。
English: First, 'ryochi' is the innate moral knowledge that everybody has in their mind irrespective of rank or social status ("innate knowledge and ability are the same for the foolish person as they are for the sage") and the source of a person's vitality.
Japanese: まず「良知」とは貴賤にかかわらず万人が心の内にもつ先天的な道徳知(「良知良能は、愚夫愚婦も聖人と同じ」)であり、また人間の生命力の根元でもある。
English: In contrast to 'tenri' and 'sei', which remind people that they are given by Heaven, 'ryochi' contains a strong nuance of that which is endowed to people by nature.
Japanese: 天理や性が天から賦与されたものであることを想起させる言葉であるのに対し、「良知」は人が生来もつものというニュアンスが強い。
English: Chiryochi' means completely exerting 'ryochi,' and it is believed that as long as people follow 'ryochi,' their behavior remains good.
Japanese: そして「致良知」とはこの「良知」を全面的に発揮することを意味し、「良知」に従う限りその行動は善なるものとされる。
English: Conversely, behavior based on 'ryochi' is not restricted by external norms; this is called 'muzen muaku' (literally 'no good, no bad').
Japanese: 逆に言えばそれは「良知」に基づく行動は外的な規範に束縛されず、これを「無善無悪」という。
English: They mean that one's mind, which is ri itself, transcends good and evil, and that it is one's intentions (i.e. one's activity of mind) that cause good or evil.
Japanese: これは、理そのものである心は善悪を超えたものだが、意（心が発動したもの）には善悪が生まれる。
English: The only thing that knows good and evil is 'ryochi', and to correct according to 'ryochi' is the fundamental principle.
Japanese: その善悪を知るものが良知にほかならず、良知によって正すこと、これが格物ということだ、というのが大意である。
English: Here, the expression 'transcends good and evil' does not mean that this idea and Mencius' 'Theory of Innate Goodness' are unconnected.
Japanese: なお善悪を超えたといっても、孟子的性善説から乖離したというわけではない。
English: And it should also noted that the character 'mu (無)' used in the first sentence, which usually indicates 'nothing', 'denying the presence', indicates 'being free from the conventional concept and value of good and evil.'
Japanese: ここにおける「無」は単なる存在としての有無ではなく、既成の善/悪の観念・価値からは自由であることを指す。
English: But it is doubtlessly a misleading word, and the Yomei-gaku was to split over the interpretation of 'mu,' which further invited fierce criticism from other schools.
Japanese: しかし誤解を招きかねないことばであることは間違いなく、この解釈をめぐり、後に陽明学は分派することになる契機となり、また他派の猛烈な批判を招来することにもなる。
English: Here, the word 'chi' (ryochi) means 'recognition' and 'gyo' means 'practice'.
Japanese: ここでの「知」（良知）とは端的に言えば認識を、「行」とは実践を指す。
English: This idea has been mistaken by Shushigaku scholars who oppose Yomei-gaku and by Japanese people for the idea of emphasizing practice, which is different from its original meaning.
Japanese: 陽明学に反感を持つ朱子学者や日本では誤解され実践重視論として理解されたが、これは本来の意味からずれた理解である。
English: In Yomei-gaku, which denies the existence of 'ri' outside of one's mind, people do not attain 'ri' through external knowledge like the Classics.
Japanese: 心の外に理を認めない陽明学では、経書など外的知識によって理を悟るわけではない。
English: Using the example of a person looking at a beautiful color, 'looking at it' belongs to 'chi' and 'being fond of it' belongs to 'gyo.'
Japanese: たとえば美しい色を見るときのことを例に取ると、見るというのは「知」に、好むというのは「行」に属す。
English: Wang Yangming explained that when people are looking at a color while feeling it is beautiful, they are already fond of it, therefore 'chi' and 'gyo', i.e., recognition and experience, are not separate from each other and cannot be separated.
Japanese: ただ美しいと感じてその色を見るときには、すでにして好んでいるのであるから、「知」と「行」、つまり認識と体験とは一体不可分であって、両者が離れてあるわけではないと王陽明は説く。
English: Wang Yangming stated that practice was a feature of ryochi, moral knowledge, that moral practice was based on ryochi, and that if 'chi' and 'gyo' were separate from each other, they were split by a selfish desire.
Japanese: 道徳的知である良知は実践的性格を有し、また道徳的行いは良知に基づくものであって、もし「知」と「行」が分離するのであれば、それは私欲によって分断されているのだ、とする。
English: Shushigaku teaches that 'chi' should be first and 'gyo' should follow ('chisen gyogo'), and 'chigyo goitsu' is the antithesis of that.
Japanese: 朱子学では「知」が先にあって「行」が後になると教える（「知先行後」）が、「知行合一」はこれへの反措定である。
English: Banbutsu ittai no jin' is the concept of considering all things, including man, identical in their origin, thus, all things form one body.
Japanese: 「万物一体の仁」とは、人も含めて万物は根元が同じであると考え、自他一体とみなす思想である。
English: Wang Yangming considered that all things, including himself, formed one body so that the pains felt by others were his own pains and it was just natural to heal them; and that's all from 'ryochi'.
Japanese: 陽明は自らを含む万物はいわば一つの肉体であって、他者の苦しみは自らの苦しみであり、それを癒そうとするのは自然で、良知のなせるものだとした。
English: Shushigaku emphasizes reading and meditation, whereas Wang Yangming stated that however hard a person cultivated himself in the static environment, such cultivation did not work if something serious happened, and that a person should strive to improve ryochi through daily life and work.
Japanese: 朱子学においては読書や静坐を重視したが、陽明はそうした静的な環境で修養を積んでも一旦事があった場合役には立たない、日常の生活・仕事の中で良知を磨く努力をしなければならない、と説いた。
English: Somin rigaku placed a large emphasis on the Four Books as part of the Classics, among which the status of "The Great Learning" rose after the Song period, although it was interpreted differently by Zhu Xi and Wang Yangming.
Japanese: 宋明理学において四書は非常に重視された経書であるが、宋以後著しく経書中の地位が上昇し、且つ朱子と王陽明で解釈が分かれるのが『大学』である。
English: It was said that, before Zhu Xi, "the Great Learning" had some sentences and words in the wrong order or that were missing and these errors were corrected in his "Commentary on the Great Learning"("Daxue zhangju" in Chinese, "Daigaku shoku" in Japanese).
Japanese: 朱子以前より『大学』は文章・字句が並べ間違えられている、あるいは抜けていると言われていたが、それを改めたのが『大学章句』である。