吉田松陰之死諫精神一對中國忠臣的評價為採討中心

The Death Remonstration of Yoshida-Shouin: In Comparison with the Loyal Chinese Official-Qu Yuan

江戶時代的武家社會，從中國傳統儒學受容了諫言概念，此概念因應了當時代政治體系而有所變化，此一變容也已被先行研究所探討並證明。但制度下的構造，意即中國諫官的諫死精神與武士們對君主的奉死精神，同為忠誠之表現，忠臣們的諫死精神，其內心的心象世界有何異同，亦值得考察深究。江戶時代武士的死諫（諫言）精神，在幕末時期最為蓮勃發展，尤以下級武士層無視階級等制度規範，積極地進行諫言，吉田松陰（1830~1859）可說是體現了當時代武士死諫精神之代表人物。本稿透過吉田松陰如何解釋並評價中國忠臣們的志氣或行為，清楚地勾勒出松陰對於君臣關條之絕對想法，此一想法構築了他對君主的諫死精神。另比較並分析中國士大夫與松陰對中國諫官屈原自死行為所作的評價，松陰與司馬透、班固等中國士大夫們對屈原的志操一致認同，但松陰另提出《狂〉之見解，此是其身為武士的獨特觀點。松陰把自身境遇投射在屈原身上，因此，對屈原之遭遇有諸多共鳴產生，而此《狂〉之觀點，亦反映了武士道倫理精神之表現。

This paper investigates how Yoshida-Shouin explains and evaluates the behavior and the aspiration of the loyal Chinese officials. Moreover, it also depicts the relationship between the emperor and officials in Yoshida's thought, which is based on death remonstration.Furthermore, taking Chinese official Qu-Yuan as the counterpart, this paper also analyze Qu's death remonstration and compare that with Yoshida point of view to Qu's suicidal behavior, which had also gained high commendation in Japan.However, on top of that, adding his own opinion – ”Fanatic”, which is uniquely developed from Bushido, Yoshida also very much projects himself upon Qu and thus, he is extremely sympathetic to Qu's destiny.Overall, in Yoshida's opinion, ”Fanatic” is not only the expression of the Bushido spirit, but also the true devotion.