1、1Discussion on the derivation of the Japanese Bushido spirit from ConfucianismAbstract. Although the Japanese Bushido spirit condenses indigenous Shinto and Buddhism implication， it also learns a lot of Chinese Confucian thought. The Bushido virtues of bravery， benevolence， ritual， loyalty and honor
2、 permeate the Chinese Confucian ethics， as the Japanese moral authority Nitobe Inazou says： “As for the strict moral teachings of Confucianism， Confuciuss teachings are the most abundant sources of Bushido.“ Key words： Bushido spirit； Confucianism； derivation 1. The origins of Japanese Bushido and t
3、he relationship with the Confucianism Before and after the fifth century AD， Chinese Confucian classics with the Chinese characters together was introduced to Japan， which had a profound impact on the politics， ideology， morality and customs of Japan， and laid the ideological foundation for the Japa
4、nese society to get rid of the original clan consciousness， establish the political system of the unity of the nation， and establish the 2consciousness of the monarch and his subjects. Chinese Confucianism treats the benevolence， righteousness， propriety， wisdom， faith as the most important virtues，
5、 and the “benevolence“ is put in the first place. In Japan， “benevolence“ never gets the status like that in China， but the “loyalty and bravery“ is the Confucian virtue the samurai believe in， which reflects the need of the Japanese society at that time. In Japan， the basic meaning of “loyalty“ usu
6、ally is completely dedicated to the master， namely， in order to be loyal to their masters， they can sacrifice themselves. The “filial piety and loyalty“ theory of the earliest founder Hayashi Razan of the Japanese Edo Confucian says that the two cannot have both， and we should “abandon filial piety
7、but conserve loyalty“. However， in China， “loyalty“ was first seen in the “Learning“ and “Zilu“ of “the Analects of Confucius“， which refers to the sincerity and honesty to others. In the view of Chinese Confucianism， “loyalty“ is a positive performance of “love“， which refers to honest and sincere
8、of his conscience. In Chinese folk， “loyalty“ consciousness is less strong than the sense of “filial piety“ （embody family and kinship） ， even the official also attaches great importance to “filial piety“. 3The result of Japanized Confucian ethics is that “loyalty“ thought is promoted to the extreme
9、. As early as the seventh century in the Prince Chu Shengdes “Seventeen constitutions“ there are provisions that “The king is the shy and the subjects are the earth.“ “The subjects must obey the Kings words“. Here， the emperor was recognized as the one and the only highest leader of Japan. While the
10、 earliest founder of Bushido Yamaka Soyuki （1622 - 1685） summed up the system of Bushido theory， he also absorbed a lot of Confucianism， established the Bushido with the Confucianism as the theoretical framework， namely “Bushido“. Yamaka Soyuki found the “theory“ of the Bushido from the study of Zhu
11、zi that came to Japan： promote the Confucian ethics such as the “loyalty“， “courage“， “righteousness“， and show the so-called “warrior spirit“ of “victims of faithful“. He put the “destiny“， “loyalty and filial piety， righteousness“ as the samurai training contents， the “master loyalty“ as the samur
12、ais duty， to instill the warriors with the ideas of “loyalty to the Lord regardless of wealth“， as well as “a debt of gratitude， self-denial， and unwavering courage in the face of death“， and set up a set of complex moral norms， rules and etiquette. 4It can be said that Japanese Confucianism is the
13、ideological basis of Bushido. In the late Edo period in Japan， Yoshida Matsu， pioneer of Yangming scholar， Meiji Restoration （1830 - 1859） based on Yamaka Soyuki Bushido theory put forward the “Seven provisions and seven laws“ and “ Immortal loyal soul“. This “theory“ and its practice has a far-reac
14、hing effect on the thought to respect the emperor and be loyal to the emperor after the Meiji Restoration， which played a big role in advocating the emperor authority for the militarism and deceiving the Japanese blindly as the cannon fodder of the war of aggression. 2. The derivation of Japanese Bu
15、shido spirit of “bravery“ in Confucianism The Bushido “bravery“ requires that the samurai have the firm and indomitable spirit dare to do everything， and at the same time， should have the strength of the martial arts people. But reckless is not the “bravery“. In the Bushidos point of view， to die fo
16、r the things which is not worth the death is reviled as “dog dead“. The Edo period of Japan Tokugawa Hikaru said： “Running up the battlefield to be killed is very easy， and any shape can do. But only the death which damns it can be the true courage.“ Japanese Bushido is greatly affected by 5Chinas “
17、the Analects of Confucius“. “The Analects of Confucius“ said： “It is not the bravery not to do in the face of righteousness“ （“Analects of Confucius-political“）. According to the records of “Mencius-King Hui of Liang the last volumes“， once King Xuan of Qi said to Mencius： “I have a problem that I j
18、ust like bravery“. Mencius heard the word and thought： “The emperor can not do without bravery“. “Bravery“ is not bad， but the question is how to correctly treat “bravery“， and he answered： “Bravery is divided into the great courage and small courage， and I hope the king will not prefer the small co
19、urage， but keep the great courage.“ （“MandarinVietnamese， the first volume“） Japan is famous for “soul of peace“， and “peace“ is the first principle of all the Japanese social civilization exchanges. Many Japanese will believe in “peace“， and this has come down in one continuous line and Chinese Con
20、fucianism. Thus， Nitobe inazou explained the Bushido “bravery“ draws on the relevant theory from Confucianism. He pointed out： “the courage is almost not a virtue， unless it is used in the justice act. Confucius， as he always was， by antisense explanation in the “Analects of Confucius“ gave courage
21、the definition. Isnt there a warrior in the youth who never heard of the difference between 6the great courage and brute courage？“ And sadly， the Japanese Bushido who drew the Confucian thought became the thought origin of Japanese militarism， because the Bushido is the outlook on life and world vie
22、w of the Japanese samurai， and the samurai obligations and responsibilities， including the allegiance to the crown， advocating martial and absolute obedience to the feudal ethics and code of conduct. Although the Japanese Bushido have far-reaching impact on political and social life， but it also mak
23、es the Japanese militarism have the cultural tradition. Bushido “bravery“ which derived from the Chinese Confucian thought has become the mental tool to promote militarism in the war against China， which distorts the real meaning of the Confucian “bravery“. It brought disaster not only to the Chines
24、e people， but also to the Japanese people. Just like the fascism， Japanese militarism has been an ideology having caused great disaster to the people of the world. For thousands of years the national spirit of Bushido has become the driving force of the rampant militarism in Japan. The lopsided deve
25、lopment of the spirit of Bushido and the Japanese militarism fused together， which becomes the risk factors endangering the peace. This is contrary to the wishes of the Chinese people and the Japanese people， and also makes 7the Bushido “bravery“ due from implication. 3. The derivation of the Japane
26、se Bushido spirit of “benevolence“ from the Confucianism Bushido “benevolence“ requires the samurai not be militarism Beowulf， but should have the virtue of tolerance， love， compassion and mercy. Bushido advocates benevolence as the essence. The Japanese think Confucius benevolence at least has the
27、following four meanings： The first is the love or affection. The second is the sincere sincerity and no frills gizzard. The third is the relief. The fourth is the altruism. Benevolence has broad and narrow sense. The Confucius benevolence has the most significance of morality. The Mencius righteousn
28、ess develops simultaneously， and the so-called benevolence is the peoples daily objective rules of behavior. Uninterrupted practice and what is beneficial in the mind is called justice. “The Analects of Confucius“ says that “The people who have benevolence love people“， “people who are actuated by h
29、igh ideals have no survival against the benevolence， and are willing to be killed to have the virtue“. Mencius said： “A person must have benevolence. The person who has benevolence has affectedly moral. The “benevolence“ theory constitutes the theoretical basis of Confucian political， 8ideological，
30、education， personality cultivation. And “benevolence“ has become the core theory of the Confucian school. The love of the warriors can be called “effective love“， because it contains the active force to benefit or harm the opponents. In Japan， the samurai class will often pay attention to cultivatin
31、g the refined and cultured wind. In order to show the “kindness“ and to show the beautiful emotion cultivation in and the performance on the outside， the samurai is often encouraged to write poetry. Therefore， there is a solemn and elegant strong undercurrent of Japanese poetry， and the poetry is si
32、mple and powerful， especially suitable for the expression of the instant emotion born in the scenes. The knight on the battlefield reined the horses， and take out the small box to write poetry from the waist quiver. After the warrior died away on the battlefield， often people take out of poems from
33、his helmet or breastplate， to form inner tenderness and miss. Also the good feelings deep in the Japanese heart are sometimes war fighting pain. The Japanese scholars think that the Bushido is the moral system of a variety of ideological and philosophical fusion， but the “benevolence“ is drawn from
34、the Confucianism. Thus， we can see the origin of Japanese Bushido benevolence and the 9Chinese Confucianism. 4. The derivation of the Japanese Bushido spirit of “ritual“ from the Confucianism Bushido “ritual“ is not only the demeanor； nor is the external performance of the emotions and care of other
35、s. Bushido “ritual“ has the far-reaching influence on the Japanese， so that Japan has become a country with the focus on “etiquette“. That the samurai respected etiquette is not just to follow the feudal social order， but is the pursuit of “etiquette correct“. These permeate all aspects of Japan. Th
36、e Japanese in daily life usually greet with a bow as a gift. They greet each other by his hat or a bow， to express sincere amiable. The Japanese motto is “dont trouble others“， therefore they taboo talk or laugh loudly in public. Japans “ritual“ is detailed and complex， but also because of such， the
37、 Japanese is known as paying attention to the etiquette. The China s Confucian also attaches great importance to the “ritual“. For example， Confucius attached great importance to the “ritual“， saying： “Those who do not learn “ritual“ at school can not legislate.“ （“Ji Shi“） He insisted that “Those w
38、ho are complimented but are rude are unreasonable. Those who are cautious but are unreasonable are unbroken. Those who are 10brave but are rude will be confused. Those who are straight but are rude will twist.“ （“Talbot“） So people are required to “see no evil， hear no evil， speak no evil“ （“Yen-Yua
39、n“）. From the point of the Confucius， the “ritual“ does not just refer to the appearance， but the real “ritual“ should come from the inherent “benevolence“. Therefore， Confucius advocated “denying self and returning to propriety is the benevolence. Once we achieved the denying self and returning to
40、propriety， we achieved the benevolence.“ （“Yen-Yuan“） In Japan， to make the youth have the correct social attitude， making a set of detailed system of manners is required. The “ritual“ asked people to share the happiness and sorrow with others. People who are wearing a smile and bright colors to att
41、end the funeral will be hated. In Japan， for example in the midday outdoor， two familiar Japanese meet and greet up. If one of them does not have an umbrella， the other person will take off his umbrella， standing in the burning sun. There are many such behaviors. They are not only a kind of attitude and habits， but also a deeply delicate feeling and etiquette caring others. Although the Bushido “ritual“ and the “ritual“ of Confucian thought have the difference， they also have contacts. Bushido “ritual“ from the viewpoint of the source is
