nntsuzu/KFTT huggingface dataset:
English: Zhu Xi took over the critique of the text from his teachers Cheng Hao and Cheng Yi, and completed it by adding the words and phrases he thought had been dropped.
Japanese: これは師である程頤・程顥のテキスト・クリティークを継承して朱子が完成させたもので、脱落したと思われる箇所は朱子がわざわざ書き足している。
English: In contrast, Yomei-gaku defines it as the study of grown ups, by which is meant a person of virtue, as opposed to small-minded man.
Japanese: これに対し陽明学では小人に対する大人、すなわち君子の学問と規定した。
English: The Sankoryo are the three comprehensive themes in the "Great Learning"; in other words, it can be said that the object of the "Great Learning" is to explain the themes.
Japanese: 三綱領とは『大学』における三つの総括的テーマで、『大学』はこのテーマを説明するためにあるといってもよい。
English: Zhu Xi and Wang Yangming also significantly differ from each other in their interpretations of the second theme, 'qinmin.'
Japanese: その二番目にあたる「親民」の解釈をめぐっても朱子と王陽明は大きく異なる。
English: Zhu Xi read the word 'qin', meaning 'being affectionate,' as 'xin,' meaning 'new,' and interpreted 'xinmin' as 'renovating the people', meaning that a man of virtue, who has discoverd his own virtue, spread it to others and renewed them.
Japanese: まず朱子は「親」を「新」と読み替え、「民を新たにす」（自分自身の明徳を明らかにした君子が、他者にまでそれを及ぼし革新する）という風に解した。
English: The Eight Steps are the eight detailed items of Sankoryo, consisting of investigation of things ('kakubutsu'), extension of knowledge ('chichi'), sincerity of the will ('seii'), rectification of the mind ('seishin'), cultivation of personal life ('shushin'), regulation of family ('seika'), national order ('chikoku') and world peace ('heitenka').
Japanese: 八条目とは三綱領の細目で「格物」・「致知」・「誠意」・「正心」・「修身」・「斉家」・「治国」・「平天下」の八つである。
English: Zhu Xi said that a person reached the level of sage through reading and self-cultivation, and sought the basis of this in 'kakubutsu chichi,' the top items among the eight.
Japanese: 朱子は読書・修養によって聖人の高みに至るとしたが、その筆頭に置かれた「格物致知」に根拠を求めた。
English: In other words, he interpreted the word as 'to investigate things' (investigate ri to the utmost in conformity with things, with 'kaku' meaning 'reach'.)
Japanese: すなわち「物に格（いた）る」（事物に即して理を極める、格＝至）とした。
English: On the other hand, Wang Yangming reinterpreted this part as meaning 'to rectify affairs' ('butsu' = 'affairs', 'kaku' = 'rectify'.)
Japanese: 一方王陽明はこの部分を再解釈し「物を格（ただ）す」（物＝事、格＝正）とした。
English: Zhu Xi took 'chi' to be knowledge comprised of moral knowledge and learned knowledge, which are inseparable, but Wang Yangming took 'chi' to be moral knowledge exclusively.
Japanese: 朱子においては「知」は道徳知と知識知が未可分であったが、陽明は専ら道徳知として理解する。
English: Affairs' means the place where 'yi' (will), which is the activity of one's mind, exists, and 'chi' means ryochi.
Japanese: 「事」とは心の動きである「意」の所在であって、「知」とは良知を指す。
English: Therefore, Wang Yangming interpreted 'kakubutsu chichi' as exerting ryochi by rectifying 'yi.'
Japanese: 「格物致知」を、「意」を正すことにより良知を発揮することとしたのである。
English: After the Song Dynasty, becoming a sage became a goal for people to reach by removing desire through reading and self-cultivation, as can be seen in the phrase 'one should study in order to become a sage.'
Japanese: 宋(王朝)以後、「聖人、学んで至るべし」と言われるように読書・修養によって人欲を取り除いた後に到達すべき目標とされるようになる。
English: That is, theoretically, anybody can become a sage with enough effort.
Japanese: つまり理念的にはあらゆる人がつまり理念的にはあらゆる人が努力次第で聖人となる道が開かれた。で聖人となる道が開かれた。
English: But as most people did not have much time to spend on reading, this way to becoming a sage was virtually closed to them.
Japanese: ただ読書などにかまける時間が多くの人々にあるはずもなく、実際にはその道は閉ざされたままだったといえる。
English: In contrast, as Yomeigaku denies authorities outside of one's mind, reading is considered dispensable.
Japanese: しかし陽明学では心以外の外的な権威を否定するため、もう読書などは不可欠なものとは認められない。
English: Yomei-gaku encourages people to recognize that everyone equally has innate ryochi.
Japanese: むしろ万人に平等に、そしてすでに良知が宿っていることを認めていこうとする。
English: One of Wang Yangming's disciples said 'the street is full of sages', which is considered to express the idea simply.
Japanese: 王陽明のある弟子の「満街これ聖人」（街には聖人が充ち満ちている）ということばは端的にこのことを表現していると言えよう。
English: In Yomeigaku, not only great readers but also ordinary citizens are considered to have a good chance of becoming sages.
Japanese: 陽明学にあって聖人となれる可能性があるのは、読書人のみならず普通の庶民にも十分あるとされるのである。
English: When taken as a continuation of Shushigaku, popularization of the sage after the Song period culminated in Yomeigaku towards the middle and end of the Ming period.
Japanese: 朱子学との連続性を考慮するならば、宋以後における聖人の世俗化の動きが、明代中葉・末期に至ってひとつの頂点を迎えたといえる。
English: If the entire mind is considered to be 'ri', it is fundamentally impossible to deny only the desire in the mind.
Japanese: 心全体を理とするならば、その内にある欲望のみを否定することは原理的にできない。
English: Wang Yangming did not completely deny the concept close to Shushigaku that 'awareness of the heavenly principal expels human desires', but his disciples gradually began approving these desires as natural.
Japanese: 王陽明自身は「天理を存し人欲を去る」という朱子学的な側面を捨てきってはいなかったが、下で述べるように、その弟子達は人欲を自然なものとして肯定していくのである。
English: It might be superficial to conclude that there is a relationship between ideology and the economy, but the approval of desire in Yomei-^gaku at a time the commercial economy was rapidly developing was, undoubtedly, an extremely timely ideology.
Japanese: 軽々に思想と経済の間の因果関係を結論づけることはできないが、陽明学における人欲の肯定が、発展著しい商業経済にとって非常にタイムリーな思想であったことは間違いない。
English: When the mind was freed from external norms, the attitude of respecting and learning the Classics such as the Six Classics declined.
Japanese: 心を外的な規範から解放した結果、六経などの経書を尊び学ぶ姿勢が減退していくことになる。
English: Although Wang Yangming said, 'if I reflect on myself and find nothing wrong, I cannot accept it as correct even if Confucius says it is,' he still treated the Classics respectfully.
Japanese: 王陽明自身は「吾が心に省みて非なれば、孔子の言といえども是とせず」と言い切ってはいても、未だ経書への姿勢は謙虚さがあった。
English: But it is said that the Four Books were the only Classics some of even his best disciples from the Yomeigaku school read during their lifetime.
Japanese: しかしその弟子、就中高弟と言われる者でも生涯に読んだ経書は四書だけといわれる人が陽明学派から出てくるようになる。
English: Accordingly, the Classics were gradually losing their holiness, and The Six Classics began to be treated as mere history.
Japanese: かくして経書はその聖性を減じていき、六経は単なる歴史に過ぎないという解釈が生まれた。
English: This attitude was handed down through the Zhedong Shixue school, a faction of Koshogaku during the Ching period, including Huang Zongxi, and then by Zhang Xuecheng to Zhang Binglin.
Japanese: これは清代考証学の一派である黄宗羲ら浙東史学から章学誠を経て、章炳麟へ受け継がれていった。
English: The close companionship within the faction led it to emphasize the 'associate' relationship of the 'Five Relationships' (father-child, superior-subordinate, husband-wife, young-old, and associates).
Japanese: 派内の交遊が壮んであることは、「五倫」（父子・君臣・夫婦・長幼・朋友）の中でも特に「朋友」という人間関係を重視する姿勢を生み出した。
English: While four of the Five Relationships are vertical, that of 'associates' is based on a horizontal relationship.
Japanese: 本来、朋友以外の四倫は上下関係を基礎におくものであるが、朋友に限っては水平方向の人間関係である。
English: Putting emphasis on the horizontal relationship caused a stir in the Confucian values.
Japanese: それを重視するということは、儒教的価値観に一石を投じるものであった。
English: The best-known of Wang Yangming's top disciples include Wang Ji (also known as Longxi), Wang Gen (also known as Xinzhai), Xu Ai, Youyang Chongyi (also known as Nanye), Qian Dehong (also known as Xushan), Zou Shouyi (also known as Dongkuo), luo Hongxian (also known as Nianyan), Nie Bao (also known as Shuangjiang.)
Japanese: 王陽明の高弟としては、王畿（龍溪）、王艮(おうこん、心斎)、徐愛、欧陽崇一(南野)、銭徳洪(緒山)、鄒守益(東廓)、羅洪先(念奄)、聶豹(じょうひょう、双江)らが有名である。
English: While Yangming was still alive, the left-wingers, including Wang Longxi, clashed with Qian Xushan's group, which was moving closer to Shushigaku again, mainly over the interpretation of 'muzen muaku' in the theory of ryochi, and after the death of their master, they split.
Japanese: 陽明の生前より、主に良知説における「無善無悪」の解釈をめぐり王龍溪ら左派と朱子学に再接近しようとする銭緒山らは対立していたが、師の没後分裂が決定的となった。
English: Yomei-gaku's left-wing was led by Wang Longxi and Wang Xinzhai, who are known the Two Wangs of O-gaku.
Japanese: 陽明学左派の中心人物は王龍溪と王心斎であって、この両者を王学の二王と称す。
English: Wang Yangming stated that mind is free from good and evil, but in the "Four Sentences"', he recognized good and evil in 'intention', 'ryochi' and 'things'.
Japanese: 王陽明は心そのものに善悪の区別はないとしたが、「四句教」にあるように「意」・「良知」・「物」には善悪を認めた。
English: However, Wang Longxi's group also attributed 'intention', 'ryochi,' and 'things' to 'muzen muaku' as their master's theory lacked consistency.
Japanese: しかし王龍溪らは師の説は徹底を欠くとして、「意」・「良知」・「物」も「無善無悪」としたのである。
English: This was claimed to run counter by ethics by not only the right-wing, including Qian Xushan, but also by Shushi-gaku, and their idea and actions were said to be muddying the School of Mind and were fiercely criticized.
Japanese: この主張は銭緒山ら右派のみならず、朱子学からも倫理に背くものとされ、彼らの思想・行動は心学の横流と呼ばれ厳しく批判された。
English: As mentioned above, Wang Longxi reformed his master Wang Yangming's theory of ryochi, specifically, he added the two meanings shown below.
Japanese: 王龍溪が上で師王陽明の良知説を革新したと述べたが、もう少し具体的にいうと、以下の二つの意味を良知に追加した。
English: First, Wang Yangming considered ryochi to be completely in one's mind, but his disciple, Wang Longxi, expanded ryochi into 'Tensoku,' meaning 'the rule of Heaven'.
Japanese: まず王陽明にあって良知はあくまで人の心にあるものであったが、弟子王龍溪はそれを「天則」（天のことわり）にまで拡大した点。
English: He stated that 'gensei' means a thing that has appeared in front of one's eyes, so that 'gensei ryochi' means that no intentional or deliberate self-cultivation is needed to make ryochi appear because ryochi autonomously makes the correct judgment by transcending good and evil.
Japanese: 「現成」とは、眼前にすでに出現しできていてることであり、良知を発言させるために作為的もしくは意識的な修養は無用であって、良知はすでに既成の善悪を超え自律的に正しく判断するのだと主張した。
English: It had been said from the Song period that from its establishment, Rigaku was strongly influenced by Zen Buddhism, and the left-wingers of Yomei-gaku were especially influenced by Buddhism and Taoism.
Japanese: また理学がその成立当初から禅宗の影響を強く受けていることは、宋代より言われ続けてきたことであるが、陽明学左派はとりわけ仏教の、そして老荘思想の影響が顕著である。
English: Wang Yangming was also similarly inclined, and it is said that Wang Longxi further strengthened that tendency.
Japanese: この傾向は王陽明も持っていたが、特に王龍溪はこの傾向を強めたといわれる。
English: As evidence, it has been pointed out that Wang Longxi attempted to explain interpretations of the Classics by positively using Buddhist terms.
Japanese: その証拠として経書の解釈においても積極的に仏教などの語彙を使用して説明しようとした点がよく指摘される。
English: He also recognized that both Buddhism and Taoism contain aspects of the truth and aimed to achieve "sankyo icchi" (unification of the three religions).
Japanese: そして仏教も道教も真理の一面を有していたことを認め、三教一致を目指そうとした。
English: This tendency was also seen in the Wang Xinzhai's group, which led to Yomeigaku being criticized as no longer Confucianism but Zen Buddhism teaching.
Japanese: この傾向は王心斎の一派にも見られ、それ故にもはや儒教ではなく禅宗の学だという批判を招くに至った。
English: Like Wang Longxi, Wang Xinzhai also believed in 'gensei ryochi' but he stressed practical activities aimed at the good of the community instead of speculation.
Japanese: 王心斎も王龍溪と同じく「現成良知」を奉じていたが、思弁性よりも、社会に向けた実践活動に特徴を有する。
English: Specifically, Wang Xinzhai put emphasis on the "Classic of Filial Piety", or "Xiao Jing", and The Four Books but, ideologically, was characterized by preaching the teachings that he had learned himself without being obsessive about commentaries on the Classics, advocating his original idea of 'Junnan kakubutsu,' and maintaining a primitivism whereby he made the ancient times his ideal, but above all he made it his duty to propagate Yomeigaku outside of the intellectual classes.
Japanese: 具体的には王心斎は、『孝経』と四書を重視したが、経書の注釈に拘らない自得の学問を説き、独特な「淮南格物」を主張したこと、古代を理想とする尚古思想をもっていたことがその思想的特徴といえるが、なによりも重要なのは、知識人層以外の階層に陽明学を広めることを己が責務としたことである。
English: Wang Xinzhai's group was called the Taizhou school, which produced He Xinyin, Luo Rufang (also known as Jinxi), Yang Fusuo, Li Zhi (also known as Zhuowu), Zhou Haimen, and Tao Wangling.
Japanese: 王心斎らの一派は泰州学派といわれ、この派からは何心隠、羅如芳(近渓)、楊復所、李贄(りし、卓吾)、周海門、陶望齢を輩出した。
English: They combined the shidafu elite's idea of responsibility for giving relief to the nation with the idea of 'chigyo goitsu' and developed the criticisms to be described below.
Japanese: 彼らはその身の中で、万民を救うという士大夫的責任感と「知行合一」とを結合させ、以下に述べるような社会批判を繰り広げていくのである。
English: Some of them took this ideal to such a level that they reached the position of '侠' ('kyo) in Japanese; 'xia' in Chinese) or '遊侠' (yukyo in Japanese; 'youxia' in Chinese, meaning knight errant).
Japanese: この意識が非常に高揚して、「侠」あるいは「遊侠」という境地に達するものも現れた。
English: Unlike his predecessors, Li Zhuowu advocated an idea that was completely opposite to the basic concept of rigaku advocated by Shushigaku to remove desire by reading.
Japanese: 彼にいたって、朱子学が唱えた読書による人欲の排除といった理学の基本概念とは全く正反対の主張がなされた。
English: The child's mind is the pure mind before learning about morals and external authorities such as the Classics, and he said this is lost through reading and learning.
Japanese: 童心とは経書など外的権威・道徳を学ぶ以前の純真な心を指し、読書学問によってかえって失われるとした。
English: He also stated that appetite and desire to wear clothes are innate human nature, meaning these are approved desires.
Japanese: また「穿・衣・吃飯、即ち是れ人倫物理なり」とも述べ、食欲や衣服を身につけようとすることは人間の本来の自然だとし、人欲を全肯定した。
English: At the end of the Ming period, the Yang Dang faction, which sided with eunuchs including Wei Zhongxian, repeatedly came into conflict with the Dongling faction, including Gu Xiancheng.
Japanese: 明末は魏忠賢ら宦官に与する閹党と顧憲成らの東林党が党争を繰り返していた。
English: The two factions were split by differing opinions on whether or not to approve the politics and the state of society of the time, and not formed by ideologies.
Japanese: このふたつの党派は当時の政治や社会の現状を認めるか否かによって分かたれた集団であって、思想的な差異によるものではない。
English: Therefore, those who were critical of eunuchs' politics joined Dongling regardless of whether they were studying Shushigaku or Yomeigaku or not.
Japanese: したがって宦官政治に批判的な人々は朱子学・陽明学問わず東林党に集った。
English: But as most of the Yomeigaku people who joined Dongling were the right-wingers, Dongling was critical of the excessive ideas and actions of the Yomeigaku's left-wing.
Japanese: しかし東林党に入った陽明学の人々は右派が中心であったため、陽明学左派の行き過ぎた思想・行動には批判的であった。
English: The Dongling movement did not deny the idea of considering desire to be innate human nature, rather, it approved the idea, while making 'ri' play the role of controlling desire to establish more realistic policy and ideology.
Japanese: ただ人欲を人間本来の自然とみる考えを全否定することはなく、それを認めつつ、人欲をコントロールする役目を「理」に与えることにより現実的な政策・思想を構想しようとした。
English: Huang Zongxi was a disciple of Liu Zongzhou, a Yomeigaku right-winger, and wrote books including "Waiting for the Dawn" (Mingyi daifanglu) and "Mingru Xue'an".
Japanese: 黄は陽明学右派劉宗周の弟子にあたり、『明夷待訪録』や『明儒学案』を著している。
English: The former book describes how the nation should be from various viewpoints including political, economical, and militarily, sharply criticizes the autocracy of the Emperor, and was re-evalued at the end of the Qing period.
Japanese: 前者は政治・経済・軍事といった諸方面から国家のあり方を論じたもので、特に皇帝専制政治批判は舌鋒鋭く、清末に至り再評価された。
English: The latter book can be said to be the first book on the history of Chinese philosophy, and is still treated as a must for students of Ming-period Confucianism.
Japanese: 後者は中国初の哲学史とも言うべき著作で、明代の儒学史研究において今でも必読書となっている。
English: Huang Zongxi did not approve of the Yomei-gaku left-wing's approach of discussing matters idealistically, and sought to establish empirical scholarship that was based on fact.
Japanese: 黄宗羲は、陽明学左派のようなひたすら唯心的に事柄を論ずる学風を好まず、事実に即した実証的な学問の確立を求めた。
English: His approach developed into the Zhedong Xue School, a faction of Koshogaku, which was to form the main trend of thought during the Qing period.
Japanese: その学風は考証学の一派、浙東学派となって清朝の主要な思潮となっていくのである。
English: Yomeigaku deeply influenced politics and thought during the Ming Dynasty; it then declined with the Ming Dynasty and during the Qing Dynasty, Kosho-gaku replaced Yomeigaku as the main school of the academic thought.
Japanese: 明朝の政治・思想に多大な影響を与えた陽明学であったが、その明朝と共に衰退し、清朝では考証学に学問の主役の座を奪われるに至る。
English: But Yomeigaku did not completely disappear, and led by the right-wingers during the early Qing period it became more moderate; as Emperor Kangxi's statement that Yomeigaku was 'not different from Seigaku (= Shushigaku)' shows, Yomeigaku was not considered unauthorized teaching.
Japanese: しかし全くの絶学とはならず、清初においては右派が中心だったため穏健となり、陽明学は「聖学（＝朱子学）と異同非ず」と康熙帝が言うように必ずしも異学視されていたわけではなかった。
English: The slogan 'Zhu (Xi) and Wang (Yangming) as one' shows that Yomeigaku was no longer the sole teaching but was merely treated as supplementing Shushigaku.
Japanese: ただすでに陽明学単体で学ばれるというよりも、「朱（子）王（陽明）一致」といわれ、朱子学を補完するものとして扱われたに過ぎない。
English: After the reign of Emperor Yongzheng, with Shushigaku officially authorized and Koshogaku at its height under Emperors Qianlong and Jiaqing (known as Qian-Jia teachings), Yomeigaku went into decline.
Japanese: 雍正帝以降、朱子学の正学化確立、乾隆・嘉慶(清)の考証学全盛期（いわゆる乾嘉の学）到来によってさらにその傾向を強め、陽明学は衰微した。
English: Yomei-gaku showed signs of reviving when Wei Yuan, who wrote the "Illustrated Treatise on the Maritime Kingdoms"(Ch; 'Haiguo Tuzhi'; Jp: 'Kaizu Zushi') began reappraising Yomeigaku and when Zhu Ciqi, the master of Kang Youwei, advocated 'Zhu and Wang as one' again.
Japanese: まず『海国図志』を著した魏源によって陽明学は見直され初め、康有為の師である朱次キは「朱王一致」を再び唱えるなど陽明学は復活の兆しを見せるようになる。
English: It is said that Kang Youwei, who was to establish the Jinwen Gongwang school, studied Yomeigaku, including "Yushitsu Bunkou"("Manuscripts from a Darkened Room") written by Shoin YOSHIDA.
Japanese: 後に今文公羊学を掲げる康有為自身も吉田松陰の『幽室文稿』を含む陽明学を研究したという。
English: As described in the section related to Japan, Yomei-gaku was introduced into Japan and left its mark on Japanese history from the end of Edo period onwards.
Japanese: 下の日本の項目で述べるように陽明学は日本に伝来して江戸時代以降の日本史に大きな足跡を残した。
English: Even after the Restoration, Setsurei MIYAKE wrote a biography entitled "Wang Yangming" to publicly honor Yomeigaku, and several magazines were launched, including "Yomeigaku", which looked for the basis of national morality in Yomeigaku.
Japanese: 明治となっても、三宅雪嶺が『王陽明』という伝記を著して陽明学を顕彰し、また陽明学に国民道徳の基礎を求める雑誌『陽明学』やその類似雑誌がいくつも創刊された。
English: After the Sino-Japanese War, Chinese intellectuals at the end of the Ching period began to pay attention to Meiji-period Japan, and especially focused on Yomeigaku, which had declined on the Chinese mainland.
Japanese: 日清戦争以後、明治日本に清末の知識人が注目するようになると、すでに中国本土では衰微していた陽明学にも俄然注意が向けられるようになった。
English: During the Meiji period, as an increasing number of students came from China to study in Japan, the enthusiasm of the Japanese people for studying Yomeigaku infected these Chinese students so that Yomeigaku began to be re-evaluated in China.
Japanese: 明治期、中国からの留学生が増加の一途を辿るが、そうした学生達にもこの明治期の陽明学熱が伝わり、陽明学が中国でも再評価されるようになる。
English: "Fen Shu" and "Cang Shu" written by Li Zhuowu, which had been almost forgotten in China as they were banned by the Qing government, were re-imported into China as a result of the enthusiasm for studying Yomeigaku in Meiji Japan.
Japanese: 清代に禁書とされたこともあって、ほとんど忘れられていた李卓吾の『焚書』や『蔵書』は、明治期の陽明学熱によって中国に逆輸入されている。
English: Liang Qichao, a disciple of the above-mentioned Kang Youwei, was the most influential figure in Yomeigaku's reevaluation in China.
Japanese: 中国における陽明学再評価に最も力があったのは、先に触れた康有為の弟子梁啓超である。
English: Liang Qichao praised Shoin YOSHIDA, who embraced Yomeigaku, so much as to publish "Songyin Wenchao" ("Letters to Shoin") in Shanghai City in 1905.
Japanese: 梁啓超は1905年、上海市で『松陰文鈔』を出版するほど、陽明学を奉じた吉田松陰を称揚した。
English: "De Yu Jian" and the 'Lun Si De' chapter of Liang Qichao's important work "Xin Min Shuo", written during this period, show the influence of Tetsujiro INOUE's "Nihon Yomei-gakuha no Tetsugaku".
Japanese: また同時期書かれた梁の『徳育鑑』や「論私徳」(代表作『新民説』の一節)には、井上哲次郎の『日本陽明学派之哲学』の影響が見られる。
English: Liang Qichao more clearly showed this tendency when he lived in exile in Japan after the 1898 coup over the Hundred Days' Reforms; this tendency was closely tied with the creation of a nation-state that he sought at that time.
Japanese: こうした梁の傾向は戊戌政変後に日本に亡命して以降顕著となるが、それは彼が当時求めていた国民国家創出と深く関係する。
English: Liang Qichao thought that national spirit and morality were indispensable to strongly unite the Chinese people, who seemed like scattered sand lacking cohesion.
Japanese: まとまりを欠いた「散砂」のような中国の人々を強く結合させるためには、国民精神・道徳が不可欠だと梁啓超は考えていた。
English: Liang Qichao's idea to infuse Yomeigaku into the spirit of the nation-state was in fact borrowed from the trend at that time in Meiji Japan.
Japanese: こうした梁啓超の国民国家精神に陽明学を注入するというアイデアそのものも、実は当時の明治思潮から借りてきたものであった。
English: Around the turn of the century, it was considered that Europeanism was advancing to the detriment of Japanese moral ethics and the samurai spirit, which led Japan to recover these moral ethics and spirit through Yomeigaku; this was background to the Japanese people's enthusiasm for studying Yomeigaku during the Meiji period.
Japanese: 明治30年代当時は、欧化主義の進展によって日本の道徳倫理あるいは武士道精神といったものが退廃にさらされていると考え、それらを陽明学で蘇らせようという風潮が日本にはあったが、これが明治期における陽明学熱の背景である。
English: In other words, Liang Qichao not only rediscovered and reevaluated Yomeigaku but also introduced the movement to create a national spirit supported by Yomeigaku into China from Japan during the Meiji period.
Japanese: いわば梁啓超らは明治日本において陽明学の再発見・再評価したのみならず、陽明学を柱とする国民精神創造運動も取り込んだといえよう。
English: The imported Shushigaku's aims of universal order were attractive to Japan's rulers.
Japanese: 日本に伝わった朱子学の普遍的秩序志向は体制を形作る治世者に好まれた。
English: In contrast, Yomeigaku tended to attach too much importance to individual morals and, against Wang Yangming's intentions, gave rise to an antiestablishment theory, which attracted those who opposed the regime.
Japanese: 逆に陽明学には個人道徳の問題に偏重する傾向があり、王陽明の意図に反して反体制的な理論が生まれたため、体制を反発する者が好む場合が多かった。
English: Some people say that if a person puts his clamor to his action (to realize Chigyo goitsu) based on chiryochi when he has not attained the state of mind that reflects ri (Shinsokuri), the person is apt to aspire to start a revolution (Hokoku YAMADA, described later, also believed that wrong understanding of Yomeigaku might cause serious mistakes, so that he taught Yomeigaku only to the disciples who understood Shushigaku well enough to understand Yomeigaku in comparison to Shushigaku.)
Japanese: 鏡面のような心（心即理）の状態に無いのに、致良知に基づいて、自分の心の叫びを行動（知行合一）に移してしまうと、革命志向になりやすいという説もある（後述の山田方谷も、陽明学について誤った理解をすると重大な間違いを犯す危険があると考えて、朱子学を十分に理解して朱子学と陽明学を相対化して理解が出来る門人にのみにしか陽明学を教授しなかったと言われている）。
English: Historical figures were Shoin YOSHIDA, Shinsaku TAKASUGI, Takamori SAIGO, Tsugunosuke KAWAI, and Shozan SAKUMA; most of them in fact aligned themselves with the revolutionary movement (such as Heihachiro OSHIO's rebellion).
Japanese: 吉田松陰、高杉晋作、西郷隆盛、河井継之助、佐久間象山が歴史上おり、革命運動(大塩平八郎--大塩平八郎の乱)に呈する者が多かったのは事実である。
English: On the other hand, Hokoku YAMADA, who in his deep knowledge of Yomeigaku bears comparison with Shozan SAKUMA, completely restored the moribund finances of the Bitchu-Matsuyama domain.
Japanese: 一方、陽明学の造詣の深さで、佐久間象山と対比される備中松山藩の山田方谷は、瀕死の藩財政を見事、建て直した。
English: The latter criticized Shushi-gaku's 'Chisen gyogo' (roughly, recognition first, and practice should follow)' and praised Yomeigaku's 'Chigyo goitsu' (roughly, recognition and practice at the same time).
Japanese: 後者は朱子学の「知先行後」を論難し、陽明学の「知行合一」を賞賛した。
English: He adopted the aspect of respecting individuality advocated in Yomeigaku, and advocated a theory emphasizing 'autonomy, self-reliance, and independence.'
Japanese: また陽明学の個性尊重の側面を受け継ぎ、「自治・自立・自主」に重きを置いた学説を説いた。
English: Then, Cheng Chatoo (Hagok), who can be said to have been a leading person of Korean Yomeigaku, appeared under the strong influence of Jang Yu.
Japanese: その後張維の影響を強く受けて、朝鮮陽明学の代表ともいえる鄭斉斗（霞谷）が出た。
English: Cheng Chatoo (Hagok) objected to the dualism of ri and ki advocated by Zhu Xi, instead preaching that ri and ki are inseparable and, extolling 'chigyo goitsu', placed a strong emphasis on practice.
Japanese: 彼は朱子の理気二元論に異を唱え、理と気は一体不可分であるとし、また「知行合一」を称揚して実践を重視した。
English: In Yi Dynasty Korea, Shushigaku was losing substance but through Yomeigaku, Cheng managed to revive Confucianism.
Japanese: 当時李氏朝鮮でも朱子学は形骸化しつつあったが、鄭は陽明学によって儒教を再生することを唱えるに至る。
English: However in Korea, Yomeigaku remained a minority status.
Japanese: しかし朝鮮にあって陽明学は一貫してマイノリティーの地位を脱しきれなかった。
English: Therefore, Yomeigaku's influence on Korean history is not as great as it was on those of China and Japan.
Japanese: そのため陽明学の朝鮮史における影響は中国・日本に比して高いとは言えない。
English: However, it is a fact that Korean Yomeigaku has influenced the practical learning and ideology of Keiseichiyo.
Japanese: ただ朝鮮陽明学は実学・経世致用の思想に影響を与えたことは事実である。