本文選題：武士道論 + 忠義�。� 參考：《華東師范大學》2009年碩士論文

【摘要】： 關(guān)于如何定義日本的武士道,這恐怕不單單是學術(shù)上所引人關(guān)注的研究課題。何為武士道,以一般理論闡述,就是在日本幕府時代,武士必須遵守的封建道德。從明治時代一直到第二次世界大戰(zhàn),所謂的“明治武士道論”雛形,在進入二十世紀后開始基本自成一體。它在鼓吹“富國強兵”、“攘夷論”、“忠君愛國”的輿論中產(chǎn)生,重新注釋了“武士道論”。 第二次世界大戰(zhàn)后,同本迎來了民主化時代,武士道論發(fā)生了巨大轉(zhuǎn)換。支撐日本“國體”的戰(zhàn)前武士道論日漸式微。據(jù)此,學術(shù)界開始關(guān)心如何把日本古有的武士道思想作為一般行為準則、道德體系導入日常生活中。 包括日本在內(nèi),全世界都對這一日本自古存在,被視為儒教思想的道德倫理理論產(chǎn)生了巨大的誤解和迥然不同的認識。 我們至今為止所理解的武士道思想,與日本固有的武士道思想有本質(zhì)的區(qū)別。可以理解為,這是一種以異化成武士道、斷章取義的儒教思想為核心內(nèi)容的道德體系。概而言之,原有的武士道論可以理解為,無論是西方社會還是中國社會的一種接近于人類應該基本遵守的行為準則、道德準則倫理體系。 “武士道”應于各時代的狀況而千變?nèi)f化。反朝廷和尊重朝廷、反儒教和尊重儒教、反西洋和尊重西洋文化、反道德和崇尚道德,其背道而馳的核心內(nèi)容,共存一體,讓人甚感異樣難解。為此,若由“武士道”來理解日本人的“國民性”,“武士道”根據(jù)時代的變化,特別是與外來文化的對應中,始終不斷改變著他們的思維方式,這只能說是象征了日本人自我性,瞬息萬變的另一面。 武士道論作為一種實在的社會科學研究對象,我們有必要從歷史上追尋并認識原來的武士道的歷史變化、核心內(nèi)容的變遷、以及作為日本道德體系、價值觀念精神支柱的武士道思想。 武士道的核心內(nèi)容是忠義二字,在本稿中,筆者以分析忠義這一觀念為基礎,在概括提示武士道新的歷史形象的基礎上,考察與此伴隨的社會人際關(guān)系、組織結(jié)構(gòu)、以及道德觀念,與我們以往所理解的武士道的歷史變化和差異。
[Abstract]:The definition of Bushido in Japan is not just a matter of academic interest. What is Bushido, in general theory, is in the Japanese shogunate era, samurai must abide by feudal morality. From the Meiji era to the second World War, the so-called "Meiji Bushido theory" rudimentary, after entering the 20th century, the basic self-made. It came into being in the public opinion of "rich country and strong army", "hustle Yi theory", "loyal monarch patriotic", and reannotated "Bushido theory". After the second World War, Tongben ushered in the era of democratization, Bushido theory has undergone a huge transformation. The theory of Bushido, which supported Japan's "state system", declined day by day. Therefore, the academic circles began to care about how to take the ancient Japanese Bushido thought as the general code of conduct and the moral system into the daily life. The world, including Japan, has had a great misunderstanding and different understanding of the moral and ethical theory, which is regarded as Confucianism since ancient times. The Bushido thought, which we have understood so far, is fundamentally different from that inherent in Japan. It can be understood as a kind of moral system with the core content of the dissimilation into Bushido and the Confucianism thought which is taken out of context. Generally speaking, the original Bushido theory can be understood as a code of conduct and ethical system which should be observed by human beings in both western society and Chinese society. Bushido should be changed in various times. Anti-court and respect for court, anti-Confucianism and respect for Confucianism, anti-Western and respect Western culture, anti-morality and advocating morality, its core content, coexistence, let people feel strange and difficult to understand. Therefore, if "Bushido" is used to understand the "national character" of the Japanese, "Bushido" is constantly changing their way of thinking according to the changes of the times, especially the correspondence with foreign cultures. This can only be said to symbolize the Japanese self-nature, the other side of rapid change. As a real object of social science research, it is necessary for us to pursue and understand the historical changes of the original Bushido, the change of the core content, and the Japanese moral system. The Bushido thought of the spiritual pillar of values. The core content of Bushido is the word "loyalty and righteousness". In this draft, the author, based on the analysis of the concept of loyalty and on the basis of summarizing the new historical image of Bushido, examines the social interpersonal relationship and organizational structure accompanying with it. And moral concepts, and we have previously understood the historical changes and differences of Bushido.
【學位授予單位】：華東師范大學
【學位級別】：碩士
【學位授予年份】：2009
【分類號】：K313

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