儒學與現代性的關係是許多學人關心的問題。在日本的話，這個問題主要討論對象之一是江戶思想家荻生徂徠及其思想系譜。因為日本戰後民主主義的大家丸山真男在其名著《日本政治思想史研究》中之主旋律就是徂徠學對朱子學的挑戰與其思想中之「近代意識的成長」。但特別是到了1960 年代，丸山真男曾以朱子學為主，重新整理其江戶儒學思想論，並在課堂中講授。當時的上課內容已被整理為《丸山真男講義錄》中的「第六冊」與「第七冊」。在這兩次講義中，丸山對過去觀點再度修正。他一方面改從日本化的角度來理解江戶儒學，一方面又企圖探究江戶儒學中是否有可能成功嫁接人權、啟蒙理性等現代性思想的要素。所以，丸山在其前期與後期的江戶儒學論中，對於儒學與現代性問題的思考方向與論述重點並不同。本文擬探究丸山如何在《日本政治思想史研究》中展開對江戶儒學與日本現代性關係的思考。然後，再討論1960年代後，丸山如何理解江戶儒學與日本現代性的問題，以闡明丸山真男的思想發展，並論述儒學在二戰後日本社會中的位置。

Researches on Confucianism and Japanese Modernity usually traced back to Confucian philosopher Ogy. Sorai (1666–1728), because Maruyama Masao, one of the most influential thinkers in postwar Japan, described Sorai’s Confucianism as going beyond the confines of Neo-Confucianism, and connected it to the ideas and practices of modernization in his Studies in the intellectual history of Tokugawa Japan during the 1940s. However, from the 1950s to the 1960s, Maruyama reconsidered this question and shifted the emphasis in his lectures, which were later published as Maruyama Masao k.giroku (Collected transcripts of the lectures of Maruyama Masao) Volume 6 and 7. The concept of Japanization was applied here by Maruyama to interpret Tokugawa Confucianism, and how Neo-Confucianism helped Japanese intellectuals to accept modern thoughts from Europe also came into focus. Between Ogy. Sorai and Neo-Confucianism, I note that there are changes in Maruyama Masao’s discourses on Tokugawa Confucianism and modernity. Based on this, I attempt to discuss how Confucianism was treated in postwar Japan.