Author: Dou Zhaorui
Source: "Social Science Front" WeChat public account
The original article was published in Social Science Front, No. 3, 2022
"The Facts of China and North Korea" Mountain Deer Su Xing Self-Prologue. Source: Facts of China and North Korea (1911, published by Bowenkan)
The spread and evolution of "Chinese Thought" in the pre-modern East Asian world is one of the core issues in the study of East Asian intellectual history and political history. Among them, "Japanese Chinese Thought" has attracted much attention from the academic community because of its unique connotation and development path. "Japanese Chinese Thought" has three characteristics: First, the consciousness of competing with China, and even the belief that Japan is more qualified as "Chinese" than China. The second is the distinctive local characteristics, which appeal to Japanese myths and legends, the imperial "Ten Thousand Generations" and the "Wuwei" tradition, which is completely different from the Chinese "Chinese Thought" with ritual civilization as the core element. Third, although Japan was the first East Asian country to realize modernization, its political and ideological circles were deeply involved in the internal and foreign affairs of modern Japan, and were closely related to its foreign aggression and expansion; in contrast, with the fiasco of the Sino-Japanese War, China's tributary system completely collapsed, and "Chinese Thought" withdrew from the historical stage.
Around the above three aspects, the research results of Chinese and Japanese scholars generally show the following characteristics: Japanese scholars focus on the subjective characteristics of "Japanese Chinese thought", especially the interpretation of the ideological history of "Wuwei" and "Imperial Unification System", while not only paying less attention to its historical connection with japan's foreign expansion in modern times, but even intentionally or unintentionally cutting it. The research of Chinese scholars mainly focuses on the transformation of the Concept of "Zhonghua" and the "Huayi Concept" in Japan, the emergence of "Japanese Chinese Thought" and japanese juche consciousness and related political practices, etc. There is still a lack of systematic analysis of the theoretical connotation of this thought and its construction process, which restricts the continuous deepening of macroscopic research to a certain extent. The germination of "Japanese Chinese Thought" can be traced back to the Nara period (710-794), but the real theoretical construction is in the modern era (1603-1867), which is directly related to the large-scale introduction of Song Ming Confucianism to Japan at that time. The Song Dynasty was always under strong pressure from the nomadic-fishing and hunting regime in the north, and based on the ideas of science and Taoism, Song Confucianism constructed a set of rigorous and systematic theoretical and discourse systems for "Chinese Thought", in order to demonstrate the orthodox chinese status of the Song Dynasty, so as to gather strength and occupy the commanding heights of public opinion. With the spread of Song Ming Confucianism in modern Japan, this theory and discourse system was also absorbed and localized by Japanese scholars. In the recent history of the development of "Japanese Chinese Thought", Yamaga Suyuki (1622-1685) has a pioneering position, on the basis of his criticism and transformation of Zhu Zixue, he established a set of rigorous and systematic "Japanese Chinese Thought" system, and had a profound impact on modern Japanese politics and thought. Therefore, this paper intends to systematically analyze the theoretical system and inherent characteristics of Yamaga Suxing's "Japanese Chinese Thought", and on this basis, further discuss its internal relationship with the political and ideological development of modern Japan, in order to deepen the relevant research.
I. The theoretical construction of "Japanese Chinese Thought" by Yamaga Suyuki
Born into a ronin family in Aizu Domain (present-day Aizuwakamatsu, Hofukushima Prefecture), Yamaga Suyuki studied Confucianism at an early age under the head of the shogunate university, and at the age of 40 founded his own ideological system based on the absorption and criticism of Song Ming Confucianism, calling himself "Sacred Learning" (i.e., the only true biography of the Zhou Kong sage). Yamaga Suyuki's "Japanese Chinese Thought" is closely related to his "sacred studies" thought, the latter being the theoretical basis of the former and the former being the theoretical destination of the latter.
The theoretical construction of "Japanese Chinese Thought" is wrapped up in its absorption and transformation of the Taoist theory of Confucianism and Confucianism in Song Ming, and its process is roughly presented as a phased evolutionary feature of the transition from Chinese Taoism to Japanese Taoism and then to Japanese (Divine) Imperial System.
The so-called Taoism is a Genealogy of Confucian Lineage constructed by Confucian scholars in the Tang and Song Dynasties to oppose Buddhism and revive Confucianism, including the genealogy of saints with the three generations of Yao Shunyu as the culmination, the ideological-classical genealogy of the three generations of Yao Shunyu as the core of the "Way of the First King", and the interpretation of the "Way of the Saints" as the core of the theory and academic genealogy. It contains 3 characteristics: First, the way of the saints is the only representative of all positive values, and all otherwise are "heretics". Second, the way of the saints is the core logo of huayi's discernment, that is, "the way of the saints = Zhonghua", "heretics = Yidi", as Han Yu said: "The people of The Buddha's Yidi are not fluent in Chinese language, their clothes are special, they do not speak the dharma of the previous kings, they do not obey the dharma of the previous kings, they do not know the righteousness of the kings, and the love of fathers and sons." Third, the continuation of the Lineage of Taoism takes Confucius and Mengmeng as the node, because "Yao yi is the shun of the (way of the saints), Shun is the transmission of Yu, Yu is the soup of the transmission, Tang is the transmission of the Wenwu Zhou Gong, The Confucius of the Wenwu Zhou Gong, the Confucius of the Confucius transmission of the Meng Ke", "the death of the Ke, can not be passed on". Han Yu regarded himself as a descendant of Mencius, while Zhu Xi used his own ideological system as the basis for carefully constructing the Taoist genealogy from Mencius to himself through rigorous screening and interpretation.
The salient feature of the so-called "sacred science" of Shanlu Suxing is that it negates the Daoist genealogy established by Zhu Xi and directly establishes the Daoist genealogy from Fuxi Shennong to himself. He says in the Book of the Holy Teachings:
Fuxi Shennong HuangDi Yao ShunYu Tang Wen Wu Zhou Gong of the Ten Sages, its virtue and its knowledge of the world, and the wanshi by its Ze, and Zhou Wansheng Zhongni, since the birth of the people, has not flourished in Confucius also. Confucius was gone and the unity of the saints was exhausted, and Neither could Zengzi think of Mencius. Between the Han and Tang Dynasties, there are disciples who want to be their duties, and they cannot talk about it with their great-grandson Si Mengzi. And Song Zhou Cheng Zhang Shao continued to rise, the study of saints, so far the great change, scholars Yang Confucianism yin heresy, the transmission of Taoism, to the Song Dynasty, the lu king's disciples are not enough, only Zhu Yuan obscure great feats of the Bible, but must not exceed the remnants.
After depriving himself of the Daoist qualifications from Zengzi to Zhu Xi, Shanlu Suxing went on to self-proclaim himself the only true transmission of the Daoist system through the mouth of his disciples: "The saint is far away, and his words are fading." Scholars of the Han, Tang, Song and Ming Dynasties slandered the world, since China, the situation is not the same? After 2,000 years of prosperity, he was traced in this dynasty, admiring the way of Confucius in the Zhou Dynasty, and learning the program of sacred learning for the first time. "The Taoist system disappeared in China, but was continued in the "current dynasty", Japan, which not only means that the Taoism is transmitted to the east, but also that the orthodox status of China should also be inherited by Japan according to the equation relationship of "the way of the saints = China". Moreover, according to Yamaga Suxing's criticism that all the Confucians of the Song Dynasty were "Yang Confucianism and Yin Heresy (Buddhism)", it can also be said that the Chinese context has been occupied by yidi studies. Yamaga Suyuki's attack on Chu Zixue angered the shogunate authorities and was given Ako. However, during the ten years of exile, Yamaga Suxing not only still adhered to his own words, but also regarded the way of the saints as an inherent tradition in Japan since the Shen Dynasty: "Emperor Shenwu Jianhongji, Emperor Appeasement to Filial Piety, Emperor Chongshen Day, Emperor Churen without mannerisms, Emperor Jingxing's heroic schemes, and Chengwu Emperor Jingti, all from the righteousness of the Qianling, the Ming Sect of the Great Gods... It is the sacred learning source of Zhongzhou, written in the past, and the ten thousand worlds are enough to be the Law. However, at this time, his so-called saints were no longer Chinese saints, but the Japanese "divine emperor sequence", and as for the "Three Emperors and Five Emperors Yao Shun Yu Tang Wen Wu Zhou Gong Confucius" was only a "foreign pilgrimage saint" with "the sacredness of Zhongzhou to the ancients". At this point, Yamaga Suyuki realized the self-reliance of the Japanese Taoist system from the eastward transmission of the Chinese Taoist system, and then realized the transfer of the Chinese name from China to Japan. In order to emphasize Japan's Chinese status, he has since referred to China as "foreign korea", and the names of "China and North Korea", "Zhongzhou" and "China" are exclusive to Japan.
Under the framework of the Taoist theory, Yamaga Suxing established a set of ritualist Huayi views based on the idea of moderation. He believes that the fundamental difference between Zhonghua and Yidi is that the yin and yang and five elements of the people who make up the Chinese conform to the "way of the mean", so that the people of China have the "knowledge of the sexual mind" of recognizing the "way of the mean", so that they can temper their lusts and become saints: "Among the two or five people, they are born in China, although their lusts are overflowing, their knowledge is enough to follow the holy religion, and their qi can be neutralized." Therefore, the saints came out and practiced the teachings, and everyone was at ease with themselves. In contrast, the qi of the five elements that make up Yi Di is "partial and uneven", so that Yi Di only knows the desire to eat and drink, and cannot recognize the "way of the mean", but it is a existence slightly higher than that of the beasts: "The Chinese are also the land of China in this dynasty, and the Rong Di of the Yi people is also in the four directions." Those who are the same people and have the difference between the Chinese Yidi, because the qi of heaven and earth is biased and uneven, their people (that is, the people of Yidi - the introduction of the note) do not know the common scriptures of heaven and earth, do not correct the discipline of human morality, only specialize in eating and drinking lust and warm clothes, and their original nature is like a jackal, which is the yidi of the trumpet, one of the animals and other animals. Etiquette is the external form of the "way of the mean", the institutional norm of tempering people's desires, that is, "whoever walks in a straight path, Rong Dizhi also causes it." Lust overflows, does not hesitate, and self-interest is good and shortcuts, and he who does not reach others does not do it, and the teachings of the saints are righteous, which is why he is a beast." Therefore, whether or not to rule the country by etiquette has become the core yardstick for distinguishing China from Yidi, humans and animals - "Man is a man, and this dynasty is Chinese, and thus lily." Yidi is also a man and his country is also ruled, the beasts are also things, and his group is also a kind, so it is yidiye, and its beasts are also, and it is not polite to do it. If a man is rude, he is no different from a beast, and if he is rude in China, he is no different from Yidi." It should be noted that most of the previous research results have regarded the ritualism of Yamaga Suxing as a kind of "cultural superiority theory". China's "Chinese Thought" does focus on cultural factors, but Yamaga Suxing's emphasis on etiquette extends the focus to national governance. For example, "To obey him with strength, to fight with disobedience, and to die is the way of the beasts and beasts"; "To strive for the benefit of the country and the family, to fight from top to bottom, to kill the king without a father, not to be tired, and his power is the same as that of Yidi, and his extreme is like cannibalism." The saints set up a festival of their lust... In this way, the family of Qi ruled the world and peace also." Therefore, his libido view of Huayi is essentially a political theory, and he will guide the core identity of huayi distinction from "etiquette" to "ritual rule", and finally freeze the division of chaos in the national order.
However, in terms of ideological connotation, there is no essential difference between the Lizhi Huayi view of Shanlu Suxing and the Huayi view of Song Ming Confucianism. In this way, he encountered an embarrassing problem: since Japan is also Chinese, it should abandon its own political system and cultural traditions and fully submit to the Chinese "ritual and criminal government", as Han Yu said, "The princes use Yi li to yi, and Yi Di enters China to china." In other words, he must build a bridge between Japan's Chinese status and Japanese subjectivity, and realize the logical self-consistency of "Japanese China". In order to solve this problem, Yamaga Suxing has carried out two aspects of work: First, it emphasizes that the "middle way" is a normative principle, and its manifestation and specific content depend on the thing itself. Therefore, the Japanese way of etiquette and government only needs to conform to the "middle way", and its form and content should adapt to The customs and customs of Japan, and it does not have to be in line with the Chinese etiquette system. In his view, even if Confucius of the Zhou Dynasty ruled Japan, if he violated Japanese customs, he would "suffer disasters" in his body. Second, it emphasizes that Japan is superior to China in terms of "etiquette." First, in terms of the inheritance of the ceremonial system, Zhou Gongzhi's "ritual music criminal administration" was inherited for three generations, but after the Spring and Autumn Warring States, it was abandoned by the princes, and "the etiquette book was not good, and the style was lost", resulting in the reversal of monarchs and subjects, the up and down rebellion and the change of dynasties in China. Japan's inheritance and development of the ritual system of the first kings has never been broken from the Shindai to the modern era, so that it can be "ruled from generation to generation". Second, in the practice of etiquette, Yamaga Suxing believes that the orderliness of kings and subjects is the "outline righteousness" of etiquette. By the time of the Ming Dynasty, China had changed its surname to the 30th Emperor, during which "killing the king with subjects", "killing fathers with sons", and "huayi upside down" were too numerous to mention, so that the orthodoxy was unknown; in Japan, since Emperor Shenwu, "the orthodoxy of the human emperor has continued" and "the way of the monarch and the subject has not been lost". Third, in terms of the "way of the mean", the Chinese etiquette system is too extravagant ("too thick") - "clothes and fur", "eating cattle and sheep", "living on the bed", "sacrificing the temple with animals", and "swearing an oath to kill cattle"; in Japan, the great sages and talents "make their own appropriate manners", reflecting "the righteousness of the people of heaven and earth", so "China's name is only this dynasty".
To sum up, the theoretical structure of Yamaga Suxing's "Japanese Chinese Thought" consists of three parts: First, there is a fundamental difference between the "generation" of Zhonghua and Yidi, that is, the water and soil figures of China are "in the heavens and the earth", so "the four times are cold and the heat is smooth, the water and soil characters are beautiful but there is no difference between the past", and the Chinese people are born with the "knowledge of the sexual mind" that perceives the "way of the mean"; on the contrary, the qi of the heavens and the earth that generates Yidi is "biased and uneven", so it is impossible to perceive the "way of the mean", between man and beast. The second is the theory of practice, the Chinese perception of "heaven and earth", so the "teachings of the saints" are produced, which can be used to make rituals and pleasures; YiDi only knows "food and drink lust" and does not know etiquette. The third is teleology, in which China practices "rule by etiquette" for a long time; Yidi does not practice "rule by etiquette" and chaos is endless.
Second, yamaga Suxing is the characteristic of "Japanese Chinese Thought"
As mentioned above, in terms of theoretical structure, Yamaga Suyuki's "Japanese Chinese Thought" has parted ways with China's "Huayi Thought", and through the reinterpretation of key concepts, the Chinese "Liturgical Chinese View" has been transformed into the Japanese "Lizhiist Chinese View", thus shifting the focus of Huayi from culture to politics. At the same time, he transformed the "moderate thought" of Song Ming Confucianism, negating its universality and exaggerating its particularity, so that Japan could maintain its own subjectivity while establishing its Chinese status. So, through this theoretical construction, what kind of ideological characteristics does Yamaga Suyuki's "Japanese Chinese Thought" show?
First, the exclusivity of the name "Zhonghua". It is mainly reflected in two aspects: First, according to the explanatory logic of the above", the reason why China is Chinese is because the water and soil figures are "in the heavens and the earth", which is the "natural trend", while Yidi is "partial and uneven", and its "jackal nature" of "only specialized diet and lust" is "particularly difficult", so Yidi cannot become Chinese. In addition, while gaining "heaven and earth", The water and soil situation in Japan is different from that in China. Second, according to the explanatory logic of the "theory of practice", although Chinese water and soil figures also have to be "in heaven and earth", at the practical level, not only the "ritual rule" of the previous kings has been lost, but also because of the repeated occurrence of the things of the emperor and the Lingdi and Huayi Dingge, so that the Chinese orthodoxy is unknown. Japan is more thorough than China in practicing "etiquette", and the imperial unity has never occurred in the line of usurpation and barbarism, so only Japan can be called "China". At the same time, the water and soil situation in Japan and China is different, and the specific content and form of the ceremonial system are bound to be different. According to the above logic, on the one hand, Yamaga Suxing cut off yidi's path to becoming Chinese by practicing the rituals of saints; on the other hand, after making full use of China's ideological resources and discourse power to construct the rationality and subjectivity of "Japan = China", he then stripped China of his "Chinese" qualification as "Chinese orthodoxy", and finally realized Japan's monopoly on the name of "Zhonghua".
It should be pointed out that compared with the "Japanese Chinese Thought" of the same period, the above theoretical construction and ideological connotation of Yamaga Suyuki are very unique. For example, Fujiwara Yuwo, the initiator of The Japanese Zhuzi Studies, believes that "those who reason, like the sky is endless, as if the earth is not empty, the same is true of this state, the same is true of Annam, and the same is true of China." The east of the East Sea, the west of the West Sea, in line with this, the same reason." This idea inherits the basic principles of Zhu Xi's theory of rational qi, and its purpose is to use the universality of "reason" (in the Zhuzi system, reason = the way of moderation) to argue that Annan, Japan and China "share the same reason", and realize the transformation of Japan from Dongyi to China. It is precisely because of the "same reasoning" that Japan's subjectivity has lost its theoretical basis. The Yamazaki Minsai school is also a typical representative of "Japanese Chinese thought", but they believe that "if the name of China is said by each country, then I am in the middle and the four are outside the Yiya", and the so-called distinction between China and Yidi is only the product of countries observing the "self-other" relationship from a self-centered perspective, so if according to the "land customs" of various countries, "each of its lands is given its own heaven, each is a part of the world, and there is no suspicion of being noble and inferior to each other." Yamazaki Minsai and others tried to deconstruct Huayi thought from the perspective of values, so that Japan could completely get rid of the shackles of Chinese Huayi thought, but because of this, Japan's superiority also lost the aura of "China".
Second, strong aggressive expansion. Emphasizing the strength of Japan's "military might" is the universal view of "Japanese Chinese Thought." However, unlike Kumazawa Anderson and others who simply emphasize Japan's tradition of martial arts, Yamaga Suyuki believes that the real superiority of Japan's "Wuwei" lies in the justice conferred by The status of China—that is, Japan's Wuwei is "The Wuwei of China". As mentioned earlier, he transformed China's "ritualism" Huayi view into a "ritualism" Huayi view, and the Difference between Huayi and Yi was finally fixed in the division of chaos. Therefore, to use the "rule" of China to crusade against Yidi's "chaos" is to use "righteousness" to crusade against "injustice" and force Yidi to obey the Chinese indoctrination of "heavenly rebellion" and "heavenly crusade." Yamaga Suyuki's review of the Nihon Shoki's account of Emperor Shenmu's conquest of Dongyi epitomizes the connotation of the so-called "Chinese martial power":
In the summer of June of the 40th year, dongyi rebelled and the border rioted. In the autumn of July, Emperor Wushu held an axe to confer the Title of Japanese Martial Emperor: "Shuowen: Its Dongyiye, intellectually violent, with lingers as the sect, the village has no chief, the yi has no leader, and each covets Sakai and steals from each other." And there are evil gods in the mountains, and there are adulterous ghosts in the suburbs, covering the path, and making many people miserable. Among its Eastern Yi, The Yi is particularly strong, male and female intercourse, father and son are no different, winter is a nest, Summer is a nest, clothes and hair drink blood, Kundi is suspicious. ”
In Yamaga Suyuki's view, Emperor Shenwu's description of Dongyi is exactly in line with his qualitative understanding of Yidi: because of the failure to "rule by etiquette", he fell into a chaotic state of endless strife and ethical disorder. Therefore, Emperor Shenwu's conquest of Dongyi was fully in line with his value regulations on the distinction between Huayi, so after Emperor Shenwu's conquest, "the tribute of the Emperor Shenwu was not sluggish, and the indoctrination was widely practiced in the East, and it is still today." It is worth noting that according to the logic of Huayi generation theory of Shanlu Suxing, China not only maintains the advantage of "ritual rule" innately and permanently to Yidi, but also Yidi's "wenlu" of realizing the transformation from Yidi to Xia through the practice of ritualism has been blocked. Therefore, the Chinese people always have the "legitimacy" of the conquest of Yidi, and Yidi can only realize the ritual and indoctrination after being conquered by The Chinese force--"Those who recruit the husbands are not righteous." He is not right to invade the division."
Like the transformation of "ritual religion" into "ritual rule", the construction of Shanlu Suxing's "Wuwei of China" thought is essentially a reshaping of the relevant concepts and ideas of Song Ming Confucianism. The formation of his shengxue thought is closely related to his absorption and transformation of qiu Mao's "University Yanyi Supplement" in the Ming Dynasty, and his idea of "Wuwei of China" is also related to this. In the "General Treatise on the Way of Mighty Weapons" in volume 114 of the "University Yan Yi Supplement", it is said: "Those who recruit are righteous, those who are below are not right, and those who are above are not right, and those who are below have not done anything wrong, and those who are above are not right." In Book 146 of the "Conquest of the Righteousness of Suihe", Qiu Mao comments on the account of the Yushu Shundian of the Book of Shang on the conquest of the Miao clan by dayu: "The beginning of the conquest of barbarians by the Emperor of China in the Ten Thousand Ages... From this point of view, it can be seen that Tang Yu's non-independent political religion is different from that of later generations, and its conquest is also different from that of later generations. Why? The conquests of the Four Yi of the hereafter will all invade our borders with them, and thief our lives, so as to revive the old masters to fight against them. And the order of the emperor, the oath of Yu, is the only sin of Miao, the so-called coma and dishonor, insulting self-esteem, rebelling against morality, and accusing him of not following the right path. It can be seen that Yamaga Suxing is likely to have borrowed from Qiu Mao's above remarks. However, the direction of Yamaga Suxing's interpretation of "The Martial Power of China" is completely different from Qiu Mao's original meaning. First of all, Qiu Hao only pointed out that the "initiative" of China in the "Tang Yu" era was different from the "initiative" of YiDi's "passive" self-defense counterattack in later generations, but did not make a clear choice, and even preferred the latter. Secondly, on the whole, Qiu Mao's "Huayi View" still recognizes and even appreciates Yidi's "Heart of Muyi" on the one hand, and on the other hand, his attitude towards Siyi is still based on peace and civilization.
Yamaga Suxing directly believes that Japan's "beginning of the founding of the country" is "the land of Chinese civilization", and that Japan is An objective historical fact that cannot be discussed. Therefore, he named the work that systematically expounded "Japanese Chinese Thought" "The Facts of China and North Korea" (also known as "Records of China and North Korea"), which is intended to tell the reader that this book is only a "straight book" of "Chinese history" and is not (and does not need) academic arguments. In the early days of Japan's modern era, Song Ming Confucianism was in the ascendant, although famous scholars, including Lin Luoshan, Kumazawa Boshan, Yamazaki Minsai, etc., all had the tendency of Japanese superiority based on Chinese thought, but still took the affirmation of China as the premise, and did not have the same fanaticism as Yamaga Suxing and had a strong exclusivity and expansionist tendency. The Tokugawa shogunate led inward-looking policies such as "locking the country", and its model of rule was known as the "Little Japan Model" ("Little Japan モデル"). Therefore, although Yamaga Suxing's "Japanese Chinese Thought" is unique in modern Japan, it has not received official and academic attention at least on the surface. Around the time of the Meiji Restoration, Japan began the transition from the "Little Japan Model" to the "Greater Japan Model", and Yamaga Suyuki's "Japanese Chinese Thought" was "rediscovered", especially japan entered the Taisho and Showa eras, which were rapidly expanding and accelerating the pace of foreign expansion, and this idea deeply participated in Japan's foreign expansion.
III. "Japanese Chinese Thought" and Japan's Foreign Expansion in Modern Times
The history of Japan from the Meiji Restoration to the end of World War II is a history of overseas expansion, and its formal (Greater East Asia New Order) and content (Imperial Thought) profoundly reflect the connection with the "Japanese Chinese Thought" of the modern era. Yamaga Suyuki and his "Japanese Chinese Thought" have been admired by all walks of life in Japanese politics and science, and have run through the above historical process from beginning to end.
In 1908, under the impetus of Yuki Matsuura, a member of the House of Lords, Nogi Nogi, Admiral Heihachirō Higashigo, Tetsujiro Inoue, a doctor of literature, and other dignitaries from all walks of life, the "Sukaikai" was established in Tokyo to commemorate the promotion of Yamaga Suyuki's ideas. Through the strong mediation of the association, Yamaga Suyuki was awarded the honor of the four posthumous awards by the Japanese government. At the same time, his posthumous works were also published in large quantities under the leadership of the Society. The re-publication of The Facts of China and Korea in modern Japan depended on a series of efforts by Nogi and the Sukai. In 1909, Nogi personally copied the "Facts of China and North Korea" collected by the people after The Mountain Deer Suxing and published it at his own expense, which became an important opportunity for the "Facts of China and North Korea" to be published in large quantities. Nogi Wasori was taught by Yoshida Shoin, a veteran of the Late Shogunate Restoration, who was a witness and participant in the Meiji Restoration, and was also the "elder hero" of Japan's first steps in overseas colonial expansion, and made great "military achievements" in the Sino-Japanese War and the Russo-Japanese War. Nogi devoted himself to Bushido and militarism education, and served as the head of the Imperial School, the Learning Academy, and was taught by his sons, including the later Emperor Hirohito. On July 30, 1912, Emperor Meiji died and Emperor Taisho ascended the throne. On September 9, 1912, Nogi entered the palace to congratulate Crown Prince Hirohito on his promotion to second lieutenant in the army, presented Hirohito with the "Facts of The Middle Dynasty" that he had personally written and instructed, and left a testament: "In the future, when His Highness establishes the Ten Thousand Multipliers, this book can be used for many references, and the minor official (Nogi claims to be the one who introduced himself) attaches a zhu dot to the critical point, and is invited to read it carefully. On September 14, Mr. and Mrs. Nogi committed suicide for Emperor Meiji. Under the advocacy of Nogi and others, Yamaga Suyuki's "Japanese Chinese Thought" was enshrined as "the "code of Japanese morality" that "the outer can be the root of world justice, and the inner can be admired by billions of trillions", which has become an important part of modern Japanese national education. In 1911, the "Facts of China and Korea" was selected as the opening book of the "National Moral Series", and was later promulgated in all japanese normal schools under the impetus of Hokkaido Normal School Principal Hoshikita and Vice Minister of Education, Education, Culture, Sports, Science and Technology Okada Ryohei, and then spread to all colleges.
Manuscript of the preface to the Chinese Andyo Nogi Yoshinori for the Facts of the Middle Dynasty (photocopy). Source: Facts of China and North Korea (1913, published by Jingangtang)
The rapid "popularity" of Yamaga Suyuki and his "Japanese Chinese Thought" in modern Japan not only reflects the conformity of this idea with the development trend of modern Japanese history, but also shows that this idea plays an important role in fueling the general trend of Japanese history. The Meiji Restoration ushered in another round of systematic knowledge renewal since the large-scale absorption of Chinese culture in the early modern period. However, in the value coordinate system based on European and American civilizations, Japan, which regards itself as "China" in the Chinese civilization system, has once again fallen back to the origin of "Yidi" - "The civilization of the world today is based on the Europa countries and the United States of Asia and The United States of America as the highest civilized countries; calling Turkey, Indochina, Japan and other Asian countries as half-open countries, and regarding Afrika and Australia as barbaric countries, and taking this name as the general theory of the world." Therefore, Fukuzawa and others set off a wave of learning from Western civilization, hoping to regain the "superiority" of the new "Huayi Order". Japan's victories in the Sino-Japanese War and the Russo-Japanese War proclaimed the success of the Meiji Restoration and greatly stimulated Japan's self-expansion. For Japan, if the victory in the Sino-Japanese War proved Japan's political success in "de-Asia" and the transformation of culture and morality from "half open" to "civilized", then the victory of the Russo-Japanese War showed that Japan was moving from "civilization" to more "civilization" in the Western moral value system, and thus joined the ruling sequence in the new international order dominated by Europe and the United States - and obtained the status of "China" in the European and American civilization system. Under this self-aggrandizement, the nation's worship of European and American civilization has stimulated the awakening of Japanese nationalism and self-consciousness - "Recently, in our country, there have been many people who have attacked ethical doctrines or social problems, etc., and have only seen the aspect of moral equality and ignored the aspect of difference. Even if they forget the difference between history, the difference in circumstances, and the greatness of their righteousness, their minds are all foreign, so that there are people who have formed party members, misbehaved, and undermined the foundation of the country." As a result, the so-called "people of insight" in the Japanese intellectual circles suddenly found that the practical problems they faced were exactly the same as the large-scale absorption of Song Ming Confucianism by Japan in the early days of recent times: "The beginning of the Tokugawa era was quite similar to that of meiji today, and today's scholars still can't help but worship the winds of the outside world, and at that time, with independent ideas, they were exuberant and mainstay. The phrase "with independent thoughts, out of the spirit of exuberance and mainstay" here refers to The Yamaga Suxing, who initiated "Japanese China" in modern Japan, and under the guidance of the above thinking, his "Japanese Chinese Thought" is further regarded by the intellectual circles as the spiritual link connecting modern Japan and modern Japan.
The docking of "Japanese Chinese Thought" with modern Japan is no accident, and the series of expansionary acts are not dominated by modern civilizations and values imported from Europe and the United States, but by "Japanese Chinese Thought" that almost runs through Japanese history. This is evident in Emperor Meiji's edict declaring war on the Qing Dynasty (i.e., the Sino-Japanese War): "The Empire wants to seduce Korea so that it is an independent country that has always been the companion of all nations, and whenever the Qing Dynasty calls itself a vassal state, and when Yin and Yang interfere in its internal affairs and its internal strife, it sends troops to Korea under the pretext of saving the difficulties of its vassal states." In accordance with the treaty of the fifteenth year of Meiji (Sino-Japanese Treaty of Tianjin – Citation Note) sent troops to prepare for change, and even more so that Korea would never be troubled, so as to ensure future law and order and maintain peace in the overall situation in the East... The Empire then advised Korea to reform its maladministration, to strengthen its law and order at home, and to have the right to be completely independent externally. Behind the decorum of the so-called "oriental peace" and "future public order" and the so-called liberation of Korea from China's vassal status and thus "helping" it to realize the modernization of diplomacy and internal affairs, it is not so much the righteous inspiration of European and American civilizations as it is the logic of the promotion of the compulsive values of China against Yi based on absolute differences. Just as Shanlu Suxing beautified the "Dongyi Conquest" and "Xirong Conquest" as the "kingization" process of The Chinese Yidi of "Intellectual Violence", "Ling Criminals as Sects", and "Father and Son Are No Different": "Since the Ezo Dynasty has not slackened its tribute, the indoctrination has been popular in the East, and it has been going on to this day." The so-called "making it a companion of all nations from the beginning", which seems to replace the tributary system with an equal modern treaty system, has been punctured by the cruel fact of "Japan-Korea amalgamation", the essence of which is that Japan's fundamental purpose is to establish a modern version of the "Huayi Order" centered on Japan. Beginning with the "conquest of Korea," the Japanese authorities created a series of conceptual public opinions: the East Asia Association, the East Asian Alliance, and even the so-called "Greater East Asia Co-Prosperity Sphere" all ran through the logic of the Huayi concept centered on Japan, the "world's only moral country," and said: "In the spirit of the Zhaoguo, Emperor Sun Yangzheng and Hachiho Yiyu are inseparable, and therefore, the mainland has the concept of a state in which disasters are determined and peace is established. The conquests of other nations are not necessarily consistent with peace based on justice, or there are nameless wars aimed at extracting foreign nations, or peace in neutrality is the country, and the mission of the continent is also the mission of the continent. It is worth noting that the so-called "fighting for the construction of a peaceful system based on justice" is the same logic as the so-called "husband conscripts, who are not right, who are not right, and who are invaded by the soldiers of the army." From this point of view, Nogi Nogi, when presenting the "Facts of the Middle Dynasty" to the crown prince at that time and the Then Emperor Showa, issued a statement: "In the future, Your Highness will establish the dignity of ten thousand multiplications, and there are many references in this book... Please read the "Fun" testament, which seems to have been put into practice for the latter.
Conclusion
In the early days of the modern era, Japan was in the stage of transition from a religious theocratic society to a secular society, and how to rebuild the secular political order and social culture became a problem of the times. Therefore, the Confucianism of The Song Dynasty, which was born in the confrontation with Buddhism and has a complete "physical use", has become the preferred resource for Japan in recent times to solve the problems of the above era. Song Ming's Confucian criticism of Buddhism has two theoretical bases: one is the unity of "sage morality" and "Chinese orthodoxy", and the other is a philosophical system centered on the "way of the mean". This makes Japanese scholars learn from Song Ming Confucianism, on the one hand, to deal with the relationship between "Dongyi" Japan and Chinese orthodoxy (Taoism), and on the other hand, to adjust the philosophical system of Song Ming Confucianism accordingly. The two factors not only stimulated the emergence of "Japanese Chinese Thought", but also constituted the theoretical background for the development and evolution of this idea. In the past, most of the research has focused on the "Japanese Chinese Thought" itself, and its theoretical construction has been neglected to discuss, so it has not fully understood the important issues such as the nominal exclusivity and expansive characteristics of China contained in it and its connection with modern Japanese thought and politics, so this article may play a certain role in supplementing and promoting.
"Japanese Chinese Thought" is not simply a "self-other" understanding of the problem, but contains Japan's understanding of foreign civilization and the response to the problem. As this article reveals, the theoretical basis of Yamaga Suxing's "Japanese Chinese Thought" is the "sacred science" he constructed on the basis of his criticism of Song Ming Confucianism. It is precisely for this reason that when Japan was violently washed away by the European wind and rain, his ideological achievements and their "contemporary" values were "rediscovered" by Tetsujiro Inoue and others, which had a profound impact on the ideological and political construction of modern Japan. It should be noted that the revelation of this article only depicts a line of thought, which is intended to prompt the development of modern Japanese history research, and it is necessary to pay attention to the historical connection between modern Japan and modern Japan. As mentioned earlier, Yamaga Suyuki is a key element in the study of modern Japanese Bushido and Japan's foreign expansion.
Before and during the "World War II" period, Yamaga Suyuki was worshipped by all walks of life in Japan, and in the one or two decades after the end of the war, related research was repeatedly treated coldly. However, on the occasion of the 60th anniversary of Emperor Showa's reign and the 40th anniversary of Japan's unconditional surrender, the scene of Nogi's book donation was staged again. In 1985, dignitaries of government and business led by Shinichiro Takazawa, the head of the Meiji Jingu Shrine, formed the "Celebration of the 60th Anniversary of the Imperial Reign to Celebrate the Publication of the Facts of The Middle Kingdom", and republished the original of Nogi's book and sent it to the university libraries. The intention of the reprinters is, on the one hand, to celebrate the sixtieth anniversary of Emperor Showa's "Imperial Pole", and on the other hand, to sweep away the "misconceptions and myths that pervade the mainland and beyond." The dramatic staging of this post-war edition of "Nogi's Book" seems to remind us that the study of "Japanese Chinese Thought" contains profound contemporary values.
The author, Dou Zhaorui, is the vice president of the Journal of Historical Research of the Chinese Academy of History
Comments from omitted, the full version please refer to the original text.
Editor: Xiang Yu
Proofreader: Water Life
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