ABSTRACT IN FRENCH: Comment l'idée de Voie du guerrier s'est-elle peu à peu fabriquée au cours de l'histoire japonaise ? Comment et pourquoi les guerriers médiévaux se sont-ils construits un univers ...culturel en rupture avec celui de la cour impériale de Kyôto ? Dans Le Dit des Heiké, composé dans la première moitié du XIIIe siècle, ce qu'on désigne alors comme la Voie de l'Arc et du Cheval suscite des réactions diverses, depuis la répulsion jusqu'à la sympathie. Cette tension donne peu à peu naissance aux grandes oeuvres de la littérature médiévale japonaise dite guerrière. Avec la paix de l'époque Tokugawa, le bushidô est rejeté par les élites samouraïs. Mais en même temps se recrée une éthique guerrière dans un monde désormais sans combats. C'est de cette contradiction que naît le bushidô moderne qui devient, à partir du XIXe siècle, l'une des pièces du discours nationaliste. Les samouraïs deviennent les chevaliers du Japon d'autrefois et le bushidô une forme de code chevaleresque. Mais il s'agit d'une reconstruction complète, d'une réinvention du passé, au service des objectifs du nouvel État-nation. // ABSTRACT IN ENGLISH: How was created the 'way of the warrior' during Japanese history? How and why did Japanese warriors produce a culture at odds with the values of the imperial court of Kyoto? Saeki Shin'ichi studies the Tale of the Heike, produced in the first half of the 13th century, and explains how the so-called 'way of the bone and horse' triggered different reactions ranging from repulsion to sympathy. This tension gave birth to the so-called warrior literature during the Middle Ages period. When peace came back in the Tokugawa period, bushidô was rejected by the samurai elite. But at the same time, the samurai recreated a new warrior ethics for that peaceful world. The modern bushidô was born as the consequence of this contradiction. In the 19th century, bushidô was an important part of the new Japanese nationalistic narrative. Samurai were very similar to Western Knights and bushidô became a sort of code of chivalry. But it was a complete reconstruction, a reinvention of the past serving the objectives of the modern nation state. Reprinted by permission of Éditions de l'École des hautes études en sciences sociales
This article deals with the ideological bases of the Japanese soldiers from the 30s of the XXth century until the end of World War II. The article considers the education of Japanese soldiers and ...officers, the social hierarchy in the armed forces of Japan, the attitude towards life and death, the attitude to an armed enemy, to a prisoner of war and civilian population in occupied territories.
In this paper, I discuss the conflicting views of Japan's mission in the world and national moral education held by Yamaji Aizan and Inoue Tetsujirō, two eminent intellectuals of the Meiji and Taisho ...periods. In doing so, I suggest that one can not understand the dilemma that Japanese intellectuals faced when they realized the limits of Meiji modernization if one simply labels them as 'nationalists'. Inoue Tetsujirō made a sharp distinction between Japanese culture and other cultures and regarded foreign countries as a threat to Japan. Inoue attempted to establish the Japanese spirit embodied in bushido as the basis of 'state-centred education' (kokkashugi kyōiku), while believing that Japan's mission was to spread this unique spirit to the world. In opposition to such arguments, Yamaji Aizan criticised Inoue's idea of Japanese cultural uniqueness, which he thought could hinder cross-cultural understanding. Yamaji was also opposed to Inoue's method of investigating Japanese spirit in history and utilising it as the basis of national moral education. Instead Yamaji asserted that there was a common humanity behind the different manners, customs and ways of thinking in each nation. Although often considered an imperialist, Yamaji believed that Japan's mission was to promote better cross-cultural understanding by removing prejudice and discrimination.
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Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
This paper examines the perspective of Shintoistic Christianity of Ebina Danjo (1856-1937), a Japanese theologian, during the Meiji period, and how his view influences Japanese churches today. Based ...on the review of literature, this paper investigates the historical background of Christianity in Japan during that period, followed by key issues of Ebina's thoughts on Christianity with respect to his Bible interpretation, nationalism, and view of the Logos. Through the analysis of his perspective of Shintoistic Christianity, this paper presents some missiological implications.
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Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NMLJ, NUK, OILJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK, ZRSKP
The aim of this study is to re-examine the history of baseball in the Meiji era from the perspective of the categories, ‘Play’ and ‘Sacred’. During the early Meiji era, baseball was introduced to ...Japan as a western amusement and adopted as part of physical education because it was regarded as an enjoyable pastime. Hiroshi Haraoka, one of the people who introduced the sport to Japan, was a debauched pleasure seeker and, as a result, baseball was seen by some in the same light. When his type of excesses came to be frowned upon, the abstinence of ‘Play’ came into place. Shiki Masaoka is a good example. Masaoka explained that baseball was fun but did not mention any links with unwholesome debauchery. Thus, ‘Play’ came to be divided into two camps: wholesome and unwholesome. The asceticism of ‘Play’ was introduced by First Higher School students who invented Bushido-Baseball. After enjoying the fun of baseball in Meiji 20s(1887-1896), Bushido-Baseball started in Meiji 30s(1897-1906). In this paper, I will show that Bushido Baseball came about as a result of a dispute about the school character in the First Higher School. Shintaro Suzuki(Kendo club member) advocated that Japanese traditional martial arts(including Japanese baseball) could raise the Bushido spirit. This was an example of when ‘Play’ was used as a form of ‘Sacred’ hard exercize. Shunrō Oshikawa’s idea of Bushido-Baseball was very similar to that of the First Higher School. He argued that Japanese baseball must be a kind of martial art to cultivate the participants’ minds. However,his everyday practice of sports was far removed from ascetic hard exercise. He spent his time in playing for the moment, and embodied Bushi spirit by imitating Bushi practice. People’s bodies were an example of the ‘Playing’ body versus ‘Sacred’ Bushido-Baseball and its “inner-worldly asceticism”.
Despite the revitalization of the Japanese economy, Japan's status as a technologically creative country in the 21st century is still not tangibly and firmly established. Utilizing my 45 years of ...experience, I have been talking recently to young engineers about monozukuri bushido, or samurai spirit. In order to strengthen Japanese monozukuri capability, I strongly believe in the need for the development of monozukuri professionals in cooperation with industry, academia and government.
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