發(fā)布時(shí)間：2018-05-29 22:19

  本文選題：武士道 + 士道�。� 參考：《中山大學(xué)》2010年碩士論文

【摘要】： 1603年,德川家康在江戶建立幕府,結(jié)束了戰(zhàn)國時(shí)代以來的混亂狀態(tài)。從此,武家階層取代公卿階層作為新的統(tǒng)治階級(jí)正式登上了政治舞臺(tái)。當(dāng)時(shí),德川政府為了維護(hù)這一政權(quán),首先必須克服戰(zhàn)國時(shí)代的“以下犯上”風(fēng)潮。為此,對(duì)忠的思想的進(jìn)一步強(qiáng)化變得愈加重要。一直以來,對(duì)忠的思想研究中多會(huì)強(qiáng)調(diào)舍命奉公的盡忠方式。然而在進(jìn)入和平的江戶時(shí)代之后,為了適應(yīng)時(shí)代的要求,原本作為武人的武士開始向行政官員轉(zhuǎn)變。在這種社會(huì)背景之下,比起為主君舍命奮戰(zhàn),通過進(jìn)諫輔佐主君處理藩政,變得重要起來。主君與學(xué)者大力推崇進(jìn)諫。而且武士道和士道中也一再強(qiáng)調(diào)了進(jìn)諫的重要性。 在武家政權(quán)之下形成的武士道作為武士必須遵守的道德律廣為人知。在江戶時(shí)代作為武士道叢書首推的便是《葉隱》。另一方面,由山鹿素行所提出的士道對(duì)武士的影響也是不可忽視的。可以說比起《葉隱》推崇的武士道,士道更加符合當(dāng)時(shí)時(shí)代的要求。素行試圖通過《山鹿語類》向武士傳授作為士的生存之道。在強(qiáng)調(diào)‘武’的《葉隱》與倡導(dǎo)‘文武兼?zhèn)洹�的《山鹿語類》兩書中,關(guān)于武士的生存方法雖然體現(xiàn)出許多不同的觀點(diǎn),但是在推崇進(jìn)諫這一點(diǎn)上是一致的。本論文介紹了日本與進(jìn)諫相關(guān)的制度,并將論述的重點(diǎn)置于武士道和士道中所體現(xiàn)的進(jìn)諫與忠的思想的關(guān)系上,分別以《葉隱》和《山鹿語類》作為文本,對(duì)其中所體現(xiàn)的進(jìn)諫和忠的思想進(jìn)行分析與比較,以闡明盡管武士道與士道中關(guān)于進(jìn)諫和盡忠的思想存在差異,但是都主張進(jìn)諫要遵循身份等級(jí)思想與“和”的思想,并試圖通過身分階級(jí)思想與“和”的思想來限制武士在進(jìn)諫中所體現(xiàn)的自立性,以便能將自立性運(yùn)用到盡忠之中。本論文致力于通過以上研究進(jìn)而論述進(jìn)諫與忠的思想之統(tǒng)一。
[Abstract]:In 1603, Tokugawa Jiakang established a shogunate in Edo, ending the chaos since the warring States period. Since then, the martial class replaced the public-Qing class as a new ruling class on the political stage. At that time, the Tokugawa government in order to maintain this regime, first of all, must overcome the warring States period "the following crime" trend. To this end, the further strengthening of the idea of loyalty has become increasingly important. For a long time, the study of loyalty often emphasizes the loyal way of giving one's life to the public. However, after entering the peaceful Edo era, in order to adapt to the requirements of the times, the samurai, who was originally a martial man, began to change to an administrative officer. In this social background, it became more important to deal with the vassal government by admonishing the lord and assisting him. The Lord and Scholars strongly admonish the admonition. And Bushido and Shi Dao also repeatedly stressed the importance of admonition. Bushido, formed under the Wushu regime, is well known as the moral law that must be observed by samurai. In the Edo era as the first bushido series of books is the "Ye Yin". On the other hand, the influence of the taxiway on the samurai proposed by the mountain deer line can not be ignored. It can be said that compared with the Bushido respected by Ye Yin, Shi Dao is more in line with the requirements of the times. Suk tries to teach samurai the way to live as a monk through the Mountain Deer language. In the two books, Ye Yin, emphasizing Wu, and Shanlu language, which advocates both literature and military, though there are many different views on the survival method of samurai, it is consistent in advocating admonition. This paper introduces the Japanese system related to admonition, and focuses on the relationship between admonition and loyalty embodied in Bushido and Shidao, taking Ye Yin and Mountain Deer as texts, respectively. This paper analyzes and compares the thought of admonition and loyalty embodied in it, in order to clarify that although there are differences in the thought of admonition and loyalty between Bushido and Shi Dao, they all advocate that the remonstrance should follow the thought of identity hierarchy and "harmony". It also tries to limit the samurai's independence in the admonition through the thought of class identity and "harmony", so that it can be applied to loyalty. This thesis is devoted to discussing the unity of admonition and loyalty through the above research.
【學(xué)位授予單位】：中山大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2010
【分類號(hào)】：K313

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本文編號(hào)：1952666