Before entering Tsuda's criticism of Jiji, briefly describe three major points of Jiji's history: First, brother and sister gods Jenatsch (ィザナギ) and Iyenamei (ィザナミ) Er Shen gave birth to the earth and the sun god who dominated it; [1] Secondly, the descendants of the sun god Gao Tianyuan forced Austria (ォホナムチ) to give up his territory; In addition, Susano (スサノヲ) lives in chaos in Takada, so the story of exile is also interspersed among them.
19 13, Tsuda published a book "A New Theory on the History of Gods", in which two questions about "Sun God" were put forward for the first time:
Why are there parents on the god incarnated as the ancestor of the emperor? ... if the sun god is the highest god, why not be born at the beginning, but after the birth of the country? Since the sun god symbolizes the sun, he should be born in the sky, so why was he born on the ground and then sent to the sky? What is the reason? [2]
Tsuda not only questioned "Why did Apollo have parents? He also questioned the relationship between Apollo and the royal family, that is, why the descendants of Apollo came to Japan.
The descendants of Apollo came to this country from heaven as the origin of the combination, but the fundamental reason why they came to this country is completely unknown. Based on this vague reason, another explanation is derived. The reason for its arrival is that the sun god and the land must be combined, that is, in the history of God, the sun god and the land were also born by Iyenazi and Iyenamei, that is, the blood clan born with their parents. [3]
Tsuda believes that the possible explanation for the problem of "the relationship between the sun god and the royal family" is that both the land of Japan and the sun god were born by Iyenaki and Iyenami. Based on "consanguinity", the sun god will naturally come to the land of Japan, which can further explain the problem of "why does the sun god have parents".
Tsuda then analyzed the historical background of God. First of all, the combination of "Sun God" and the royal family at that time was due to the long-standing "sun worship" in Japan:
Since China people regard the sun as the source of light and worship it religiously, it is natural to combine the ancestors of the royal family with the myth of the sun. [4]
Moreover, the reason why the history of the gods used the "blood clan relationship" to connect the "monarch on the earth" and the "sun god" precisely reflected that "blood clan relationship" was the center of personnel and social organizations at that time. [5]
The kinship and consanguinity derived from the concept of bearing children are regarded as the center of all personnel, thus establishing the discipline of social organizations and forming the ancestor worship system and clan system. [6]
After reading the above, Tsuda believes that the reason why the history of gods links the royal ancestors with the "sun god" is because there was sun worship in ancient Japanese society. Furthermore, how did the relationship between the ancestors of the royal family and the sun god come into being? Tsuda further asked, "Why did the descendants of Apollo come to Japan?" And put forward the explanation that the land and the sun god were born by the same parent, and then infer that the social organization at that time was centered on "blood".
It seems absurd that the sun god was born on the ground, but its origin is the result of the blood clan theory that combines sun worship with ancestor worship. Therefore, the legend born on the ground reflects that the worship of the sun has always been hidden behind the worship of ancestors ... and the thought that can be perceived on the surface is mainly the worship of ancestors, that is to say, the fundamental spirit of the history of the gods lies in explaining the true position of the royal family in governing the country with the blood relationship. [7]
Tsuda first reviewed some doubts in the history of gods, and then pointed out the basic spirits of the history of gods-"blood clan doctrine" and "ancestor worship", while "sun worship" as a religious belief was hidden behind. The purpose of the history of gods is to explain the origin of the royal family and the relationship between the sun god and the royal family as the ancestor of the emperor. Later, Tsuda further analyzed and said, "On the whole, The History of God is definitely not a national legend or a national narrative poem. In other words, the history of God is not the crystallization of national feelings and national spirit at all. [8] Therefore, its author may be a court official. Furthermore, the main part of Tsuda's judgment on the history of gods was completed in the period of Emperor Qin Ming. [9]
Tsuda's criticism of Gigi lies in reviewing the basic spirit and establishment process of the history of Gigi God. Tsuda believes that the fundamental spirit of remembering the history of Ji Shen is blood clan doctrine, with the purpose of explaining the origin of the royal family; Tsuda further concluded that the author of the history of gods may be a court official, so it is absolutely impossible for the history of gods to be the crystallization of national spirit. This is the so-called "official narrative theory".
Finally, Tsuda said in his conclusion: "(Yi Yinaqi and Yi Yinamei give birth to everything), the gods and people in the eight island countries are centered on the royal family, which is the descendant of the sun god and represents the clan of the Great Blood clan" [10]. According to Tsuda's research on Ji Ji, the story of the origin of the royal family is explained by "blood clan doctrine", and the royal family is only the core of the clan as a whole-the clan family.
Section II Bai Niao Cangji's Historical View of God
As for Tsuda's teacher Bai Niao Kuraji, he also has questions about the history of God. In Bai Niao 19 10, he thinks that the statement that "the gods are goddesses" is a big question in the history of gods, because the keynote of scripture has always been that men are superior to women, but the ancestors of gods in the history of gods are goddesses. In this regard, Bai Niao believes that the history of God reflects the social customs at that time; On the one hand, there were quite a few examples in ancient times in which women were "qualified to be possessed by gods" and were respected by monarchs; Moreover, "many records point to that in Kyushu, the birthplace of the emperor's ancestors, there was a woman named himiko who existed as a monarch in ancient times. Therefore, it is not surprising that the Great Emperor God was later regarded as a goddess and came to earth from heaven "[1 1].
In other words, Bai Niao believed that all myths and legends described the national ideals and social spiritual customs at that time. However, Jiji Myth describes the "national ideal" in the period when the myth was established. From this standpoint, it is precisely because it reflects the custom of "ancient monarch = witch" that Ji Shen's history thinks that "the emperor's ancestors look after the gods" is a goddess; The reason why The History of the Gods thinks that the God in the sky is the supreme God in the sky, and regards the sun as the imperial power, implies the fundamental national thought based on "sun worship". [ 12]
Contrary to Tsuda's criticism of Jiji, Bai Niao and Tsuda both agreed that Zhao Tianshen was the ancestor god and the supreme god, but Bai Niao questioned why Zhao Tianshen was a goddess. Tsuda asked why Lixin had parents' questions. In addition, Tsuda and Bai Niao believed that there was sun worship in ancient times, so the history of God naturally regarded the emperor and ancestors as the sun. However, unlike Bai Niao, Tsuda further questioned the relationship between the Sun God and the Emperor, that is, why the Sun God came to Japan, and explained it with The Reflection of the Blood Clan.
That is to say, Bai Niao thinks that myth is the expression of "national ideal" and reflects the social customs at that time. Although Tsuda agrees that the myth reflects the social and spiritual system in the period when the myth was formed, regarding the "national ideal", Tsuda has come to a completely opposite conclusion-the fundamental spirit of the history of gods is to explain the status of the royal family with the blood clan relationship. Therefore, the history of God is definitely not the national feelings and spirit naturally embodied by "national poets", but a phantom world deliberately created by "people in the court". [ 13]
As mentioned above, Bai Niao believes that the history of God is the expression of "national ideal", and the belief in "national existence" is hidden behind this proposition. 1904, Bai Niao witnessed the decline of Asian countries and the prosperity of Japan. Regarding the reasons for Japan's prosperity, Bai Niao believes that it is because "the people of island countries are often easy to combine, ……, and fortunately, under the eternal family royal family since ancient times, the unity of Japanese nationals will become stronger and stronger. [14] In Bai Niao's eyes, because Japan has a royal family of past dynasties, it can learn from the excellent civilizations of other countries, learn from each other's strengths, and finally form such a prosperous Japan. Based on his belief in "national ideal", Bai Niao believed that Japanese "nationals" had been united under the royal family since ancient times.
However, seeing the royal crisis caused by the Revolution of 1911 in China, Bai Niao began to worry about the sustainability of the Japanese royal family. Bai Niao therefore compared the Japanese royal family to the so-called "heaven" in China, and thought that "the Japanese people are convinced that the royal family came to earth from Gao Tianyuan, so there is a certain distinction between monarch and minister ..., so the Japanese royal family is China's so-called paradise. Heaven itself rules the people, so it is a national system that will not change from generation to generation. [15] Here, Bai Niao's theory of state system imitates China's thought that "the emperor governs the people according to heaven", and compares the Japanese royal family to "heaven", thinking that between the Japanese royal family and the people, it is the relative relationship between the ruler and the ruled. [ 16]
On the other hand, Tsuda, who constantly criticized China Thought and opposed the interpretation of the history of Japanese gods with China Thought, naturally could not agree with Bai Niao's practice. Tsuda believes that in Zhina's thought, imperial power is the symbol of "heaven", and the emperor is the agent of heaven, ruling people on the earth; Moreover, the relationship between the emperor and the people is the relationship between the ruler and the ruled, which is relatively isolated from each other. This relationship stems from the "external" connection, so the people can sever the relationship with the son of heaven at any time.
However, the relationship between the Japanese royal family and the people is completely different from the above-mentioned Zener thought. Tsuda believes that "because the Japanese royal family is the ancestral home of compatriots, the royal family and the nationals are originally one, not far apart." "[17] Tsuda's concept of national sports constantly shows that the royal family is within the people and does not rule the people from the outside; The biggest problem between Bai Niao's concept of national sports and China's thought is that Heaven or the Son of Heaven is an external existence far away from the people.
In addition, Bai Niao holds a detached view on national sports. He put the royal family in a transcendent and detached position. The royal family descended from the sky to rule the people, and Japanese nationals have been United under the royal family since ancient times. However, in contrast to Tsuda's concept of national sports, the scope of Japanese "national" has not been established since ancient times, which prompted Tsuda to think about the formation process of "full and true" national, and formed the basis for the study of Tsuda's national thought.
When Tsuda was engaged in the writing of Ji Ji Review, it was the critical period for him to construct modern imperial power view and modern national character theory. Tsuda not only compared the theory of royal family with China Thought as a reference point, but also refuted Bai Niao's explanation of discipline and the concept of national sports, and put forward such arguments as "blood clan", "official narration", "royal family" and "royal family = national internal theory". It can be seen that although Tsuda and Bai Niao are both worried about the sustainability of the Japanese royal family, they have different ways to solve the problem ── Bai Niao put the royal family in a transcendental and historical position to illustrate the state system that will never change; On the other hand, Tsuda overcame the transcendental and historical concept of national sports, got rid of the political and religious nature of the royal family through the criticism of discipline, and placed the royal family among the people, giving him modern significance.
The third section is Tsuda's concept of national sports derived from discipline criticism.
As mentioned above, Tsuda advocates "official narrative theory" and opposes Bai Niao's "national ideal". In addition, Tsuda also made a special distinction between "the origin of a country" and "the origin of a nation":
What is explained in the chronicle is the origin of China's royal family and country, which is completely different from the national origin of China. [ 18]
However, Tsuda did not completely deny the value of discipline. Although Historical Records can't be regarded as "the history of a nation", and some historical facts may be contradictory, it is still very valuable as a document expressing "people's political views and national views at that time".
As the foundation of Ji Di's former generation, Ji Di's Old Ci explains the origin of the royal family based on the official thought in the early 6th century. Tell it in a way that is not a national historical statement ... This is only a statement of royal deeds, not a national history ... That is to say, there are many points that cannot be used as records of historical narrative. But it goes without saying that the ideas and customs that can be seen in them are historical facts in the period of myth formation. In the whole structure, as well as the spirit running through it, people's political views and national views at that time were fully displayed, thus showing the fundamental spirit of the previous generation of state organizations, which can be said to be a huge treasure house with great value. [ 19]
Therefore, for Tsuda, the myth of Ji Ji is helpful to understand the national organization and political thought of the previous generation in Japan. First of all, Tsuda found that the "state" at that time refers to the upper class of Japan, such as the emperor and the surrounding clans, as well as local tycoons, and the "state" of Japan operated under such a "national scope".
In the previous generation of state organizations, ordinary people were just clan members and had no political status at all. ... in the country at that time, the clan was equivalent to the people today. Theoretically, the relationship between royal family and clan is the relationship between emperor and people. [20]
In other words, Tsuda believes that in the myth of Ji Ji, ordinary people are not so-called "nationals", but only emperors and clans at that time. As mentioned earlier, the land and the sun god who ruled the land were born of the same parent. Through this blood relationship, various gods have emerged, and the descendants who take these gods as their ancestors become "clans". To the clan, the royal family is the clan.
The political thought of the history of God …, the royal family and many clans are half-brothers, and the royal family is the ancestral home of their compatriots. So the royal family and the people are one. There is no mutual opposition formed at a great distance, and the relationship between them is an internal existence, just like core and meat. ... needless to say, the sun god lives in Gao Tianyuan, and the sun god lives in the land, which is the essence of this idea. ... if we look at the strict historical events, the royal family does not necessarily have a relationship with all clans, but ideologically, the royal family has already shown such a relationship with the general clan, and the general clan thinks so. [2 1]
That is to say, Tsuda believes that the fundamental spirit of the theory of remembering the history of gods in the national sports system is that the royal family and the clan are combined by blood relationship, and the royal family is regarded as the "ancestral family of compatriots." The relationship between the royal family and the clan in the previous generation is the relationship between the royal family and the "national" now. In modern words, the royal family is the center of national unity and the core of national unity.
If the country wants to be unified, it must establish systems and organizations for the vast society, and its skeleton is the result of forming natural order through hereditary system. In detail, under the hereditary royal family, a clan with hereditary identity appeared, and monarchs of past dynasties also rejoined this organization and obtained hereditary identities such as Guo Chuang and Princess. In this way, the royal family is not only a monarch in the political sense or a god in the religious sense, but also a central position as the backbone of a wide range of hereditary organizations and political organizations. [22]
To respect your family style, you must respect your ancestors. Respecting the team leader is the same as being close to the royal family. The so-called closeness means that this family belongs to the branch of the royal family. [23]
It can be seen that Tsuda regards the royal family as "the backbone of hereditary political organizations and social organizations". The reason why the royal family is in this position is for the unity of the country and also for asking the imperial family to "respect their own family style". Therefore, the emperor is neither a political monarch nor a religious god. Therefore, the existence of the emperor as a modern god is not what the clan as a "country" desires. More accurately, the emperor was supported as an "emperor". As mentioned above, the land and the Lord of the land (the sun god) were born by the same parent, and the ancestral gods of the clan as compatriots were born one after another. This whole concept of Brandon's history is not a story of "showing God", but a story of "respecting the emperor".
However, Tsuda's thought is different from the "family state theory". The so-called theory of family is to regard the country as a big family, with the people as children and the royal family as parents. In Tsuda's eyes, China's situation is the theory of home country. On the contrary, all the clans in Japan are "independent" basic units, and the whole country is integrated by "conceptual" consanguinity.
As a patriarchal clan system, the royal family's concept of god history is completely different from that of Zhina's view that the son of heaven is the mother of the people. Although it is somewhat similar to treat political organizations as families, Japan is based on the existence of most clans, and there is a blood relationship between the royal family and the clans. In the form of the whole nation, the emperor ruled the world, giving the king the same responsibility as his parents. [24]
In other words, this concept of rule is no longer authoritative and oppressive, and the clan is no longer in a state where it has no power to fully support the omnipotent heaven. Instead, the clan, as a "basic unit", has the consciousness of taking responsibility and consciously carrying out independent activities.
Therefore, Tsuda did not simply explain the relationship between the royal family and the clan from the perspective of self-discipline, but saw through the fundamental spirit of the history of God. In order to meet the modern significance, he explained the clan as "national" and the royal family as "internal of the national", which highlighted the spirit of discipline. In essence, it is a modern translation of the history of gods and its applicability, which finally forms Tsuda's modern royal theory and modern national view.
summary
This chapter discusses how Tsuda's modern national view and modern emperor view were gradually formed in the process of critical writing. First of all, Tsuda exposed the political nature of Ji Shen's history and thought that Ji Shen only explained the origin of the royal family through "blood clan doctrine", and the author should be the intellectual class of the imperial court; Although Historical Records also reflects the social and spiritual system in the period of myth formation, it is definitely not a "national history", much less a "crystallization of national feelings and national spirit", much less a "national ideal" as Bai Niao said.
Therefore, Tsuda learned about the national organization in the early days of the founding of Japan by keeping records, and found that the so-called "nationals" at that time only included the royal family, clan and local officials, and the relationship between the royal family and clan was based on "blood". From this, Jin Tian Ming understood that "the formation of Japan was formed through the expansion of the national scope, which constituted its substantive connotation." In order to respond to the purpose of national unity and the requirement of the clan to "respect their own family style", the royal family exists as "the ancestral home of compatriots" and "the backbone of hereditary political and social organizations". So Tsuda reinterpreted the spirit of remembering the history of gods, thinking that remembering gods is a story of "imperial respect" rather than describing a political monarch or religious god.
Bai Niao, on the other hand, thinks that the Ji Ji myth describes the "national ideal" in the period when the myth was established. Based on this belief, it is natural to think that there are United Japanese nationals under the royal family of the eternal family for a long time, which is also the reason for Japan's prosperity. 191/The outbreak of the Revolution of 1911 made Bai Niao worry about the sustainability of the Japanese royal family, and then compared the royal family to China's so-called "heaven" to illustrate the eternal unity and unchanging state system of the Japanese royal family.
However, Tsuda not only opposed China's thought of separating the son of heaven from ordinary people, but also thought it was an unscientific modern statement. Moreover, Bai Niao used China's thought to explain Japanese things, and was repeatedly criticized by Tsuda. Therefore, Tsuda, who is also worried about the sustainability of the Japanese royal family, reconsidered the status of the royal family among modern citizens and then put forward the theory that the royal family is equal to the internal affairs of the country. For Tsuda, the emperor is not a god or a monarch, but among the people, as the center of national integration and the core of national unity.
Tsuda's concept of national sports is gradually developed from the criticism of discipline-"royal family = national internal theory" and "the formation of Japanese state is the process of national expansion"; The former is the basis of Tsuda's modern emperor view, and the latter constitutes the outline of Tsuda's national thought research. Tsuda chose to overcome the transcendental and mythical theory of state system, stood in the position of "modern" culture, and did not change the perspective of "completely distinguishing Chinese and Japanese cultures", and developed a modern view of state (the theory of public and emperor) with equal emphasis on rationality and sensibility.
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