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Journal articles on the topic 'Bushido. Samurai'

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1

Sudarsih, Sri. "NILAI PATRIOTIK DALAM AJARAN BUSHIDO DI JEPANG." KIRYOKU 2, no. 4 (2018): 38. http://dx.doi.org/10.14710/kiryoku.v2i4.38-42.

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Bushido as a moral teaching contains the principles of virtue to form the soul of a knight. A typical Japanese knight is a Samurai. The moral teaching is inherited verbally from generation to generation until now. Japanese people practice these teachings seriously into everyday life. They live every principle with full sincerity, honesty, and wholeheartedly to form a patriotic soul. The principles of teaching are formulated in writing into seven principles that are inseparable from one another. Because every principle underlies and animates other principles. A Samurai cannot abandon one princi
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2

Rodríguez Navarro, María Teresa, and Allison Beeby. "Self-Censorship and Censorship in Nitobe Inazo, Bushido: The Soul of Japan, and Four Translations of the Work." TTR 23, no. 2 (2012): 53–88. http://dx.doi.org/10.7202/1009160ar.

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This paper looks at self-censorship and censorship in Bushido: The Soul of Japan (1900) by Nitobe, Inazo (1862-1933) as well as in four different translations of the book. In Bushido, probably the best known of Nitobe’s books, the renowned Japanese writer and diplomat tried to act as an inter-cultural mediator between East and West and export the concepts and values of Bushido (the path of the samurai). Nitobe was descended from one of the great samurai families, but he converted to Christianity, married an American Quaker from Philadelphia and studied widely in the US and in Europe. Bushido w
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3

HORVAT, Andrew. "Bushidō and the Legacy of “Samurai Values” in Contemporary Japan." Asian Studies 6, no. 2 (2018): 189–208. http://dx.doi.org/10.4312/as.2018.6.2.189-208.

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Though difficult to define as a clear set of moral precepts, aspects of so-called “samurai values”, the combination of orally-transmitted Confucian and Buddhist lore to which Nitobe Inazō refers in his Bushido, can clearly be discerned in Japanese society today. As evidence for the influence of “samurai values”, I have provided examples from two fields with which I am personally familiar: journalism and education. Although in recent years several academic works have exposed historical anomalies in widely-held beliefs about actual samurai behaviour, I argue that the effectiveness of ideologies
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4

Watahiki, Nobumichi, Yoshikazu Matsui, Violeta Mihaela Dinca, and Waniek Iulia. "The Application of the Bushido – Samurai Code Principles within Romanian Companies." www.amfiteatrueconomic.ro 22, no. 53 (2020): 152. http://dx.doi.org/10.24818/ea/2020/53/152.

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5

Patterson, William R. "El papel del Bushido en el auge del nacionalismo japonés previo a la Segunda Guerra Mundial." Revista de Artes Marciales Asiáticas 3, no. 4 (2012): 8. http://dx.doi.org/10.18002/rama.v3i4.386.

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<p class="MsoNormal" style="text-align: justify; margin: 0cm 0cm 6pt;"><span style="mso-ansi-language: EN-US;" lang="EN-US"><span style="font-size: small;"><span style="font-family: Calibri;">Though some attention has been given to the role that Bushido (the ethical system of the samurai) may have played in the development of nationalism in post-Meiji Japan, the martial arts themselves have largely been absolved of any complicity. I argue in this article that the martial arts did in fact play a role in the rise of Japanese nationalism and therefore share some of the bla
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6

Alyatalatthaf, Muhammad Dicka Ma'arief. "Seppuku dan Nilai-Nilai Bushido dalam Film “Letters from Iwo Jima”." Jurnal ILMU KOMUNIKASI 16, no. 2 (2019): 143. http://dx.doi.org/10.24002/jik.v16i2.1500.

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AbstrakPenelitian ini bertujuan untuk mengetahui pemaknaan terhadap budaya seppuku yang terdapat dalam film Letters from Iwo Jima. Film ini mengangkat cerita tentang tentang perjuangan prajurit Jepang pada saat Perang Dunia II. Ketika menghadapi kekalahan, para prajurit Jepang yang ingin tetap mempertahankan harga diri dan kehormatannya memilih jalan seppuku. Penelitian ini menggunakan metode analisis Semiotika Charles Sanders Peirce, yang tandanya terbagi atas icon, index, dan symbol, serta didukung dengan literatur teori komunikasi massa dan literatur kode etik samurai. Hasil penelitian ini
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7

Piwowarski, Juliusz, and Krzysztof Jankowiak. "Selected Cultural and Historical Aspects of the Development of the Samurai Ethos with Several Comments on Martial Arts Typology." Security Dimensions 26, no. 26 (2018): 30–60. http://dx.doi.org/10.5604/01.3001.0012.7240.

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Modern budo master Fumon Tanaka demonstrates that the spirit of the old samurai Bushido code has survived to this day. Martial arts have become part of culture, and they are perceived with the reverence befitting science. He also reminds us that the beauty of being a warrior lies in the constant readiness to make the greatest of sacrifices. In common parlance, however, there is no difference between how martial arts are taught to students, how combat sports are taught to athletes and how police officers and soldiers are taught close quarters combat, as well as there being no difference in resu
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8

Trikoz, Elena N. "MILITARY-ESTATE CODES IN MEDIEVAL JAPAN: ERA OF THE FIRST SHOGUNATES." RUDN Journal of Law 24, no. 4 (2020): 965–84. http://dx.doi.org/10.22363/2313-2337-2020-24-4-965-984.

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The phenomenon of clan-regional rulemaking during the military-oligarchic regime in medieval Japan is studied for the first time. The purpose of the study was a comparative analysis of the texts of the largest princely codes of daimyo and military houses, as well as the norms of the Bushido code . The analysis was carried out on the basis of historical-genetic and synchronous-logical methods using Japanese primary sources with a survey translation, as well as scientific and abstract materials of Japanese, English and Russian medieval studies. Among the results achieved, a typology and hierarch
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9

Nunes, Gabriel Pinto. "Uma sucinta exposição da noção de honra no Bushidô de Nitobe." Estudos Japoneses, no. 33 (November 25, 2013): 22–34. http://dx.doi.org/10.11606/issn.2447-7125.v0i33p22-34.

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The honor understood as a virtue or as axiological invariant is a term that comes human civilization since ages pristine and has an important role in the formation of the modern subject itself. Their existence raises the question of archetypes to explain how a term can be universalized among men in different times and in different historical contexts and with a strong connotation in the act of the subject. In this small article we will expose a possible reading about this term inside the modern ethic Japanese focused in the work Bushido – The Soul of Japan (1900) of Nitobe Inazo (1868-1933), w
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10

BROWN, R. H. "Yasuoka Masahiro's 'New Discourse on Bushido Philosophy': Cultivating Samurai Spirit and Men of Character for Imperial Japan." Social Science Japan Journal 16, no. 1 (2012): 107–29. http://dx.doi.org/10.1093/ssjj/jys021.

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11

Yang, Weiyu. "The Sequence of Loyalty and Filial Piety and Its Ideological Origins in the Traditional Ethical Culture of China and Japan." ETHICS IN PROGRESS 10, no. 2 (2019): 155–64. http://dx.doi.org/10.14746/eip.2019.2.13.

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The traditional ethical culture of Japan is under the influence of Chinese Confucian culture. However, due to differences in historical tradition and social structure, in traditional Japanese culture, “loyalty”, as the highest value, is in preference to “filial piety” and it lays a foundation for universal moral principles of the society; while in the Chinese Confucian culture, “filial piety” is regarded as the first and “loyalty” is the natural expansion of “filial piety”. The main reason is the influence of the indigenous Shinto in traditional Japanese culture. After the internalization of t
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12

CULEDDU, Maria Paola. "The Evolution of the Ancient Way of the Warrior: From the Ancient Chronicles to the Tokugawa Period." Asian Studies 6, no. 2 (2018): 87–109. http://dx.doi.org/10.4312/as.2018.6.2.87-109.

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The term bushidō is widespread today and involves history, philosophy, literature, ­sociology and religion. It is commonly believed to be rooted in the ancient “way” of the bushi or samurai, the Japanese warriors who led the country until modern times. However, even in the past the bushi were seldom represented accurately. Mostly, they were depicted as the authors thought they should be, to fulfil a certain role in society and on the political scene.By taking into account some ancient and pre-modern writings, from the 8th to the 19th centuries, from the ancient chronicles of Japan, war tales,
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13

CULIBERG, Luka. "Guest Editor’s Foreword." Asian Studies 6, no. 2 (2018): 5–12. http://dx.doi.org/10.4312/as.2018.6.2.5-12.

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The oscillation between fascination and derision directed toward bushidō in the last hundred or so years, both in Japan and abroad, is just one characteristic aspect of this ambiguous “samurai code of honour”. Ever since the notion of bushidō took the centre stage in the discourse on Japanese culture and national character in the Meiji period (1868–1912), various thinkers imbued the notion with the whole gamut of ideological interpretations, seeing in it everything from ultimate evidence of Japanese uniqueness on one end, to recognising in bushidō the symbol of Japanese civilized status by vir
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14

FRIDAY, Karl. "The Way of Which Warriors? Bushidō & the Samurai in Historical Perspective." Asian Studies 6, no. 2 (2018): 15–31. http://dx.doi.org/10.4312/as.2018.6.2.15-31.

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Modern commentators have too often attempted to treat bushidō as an enduring code of behaviour readily encapsulated in simplistic notions of honour, duty, and loyalty. The historical reality, however, is anything but simple. Samurai ethics and behavioural norms varied significantly from era to era—most especially across the transition from the medieval to early modern age—and in most cases bore scant resemblance to twentieth-century fantasies about samurai comportment.
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15

Zayas Cantos, Ezequiel. "Bushido: el código ético del samurái y el alma de Japón." Revista de Artes Marciales Asiáticas 2, no. 4 (2012): 103. http://dx.doi.org/10.18002/rama.v2i4.338.

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16

HORIGUCHI, SATORU, and DINAH JUNG. "Kōdō — Its Spiritual and Game Elements and Its Interrelations with the Japanese Literary Arts." Journal of the Royal Asiatic Society of Great Britain & Ireland 23, no. 1 (2013): 69–84. http://dx.doi.org/10.1017/s1356186313000011.

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In Japan, there are many kinds of dōs. The term has diverse and profound meanings, making it a challenge to define. Simply speaking, dō is a way for people to train the spirit by following specific practices, with the purpose of mastering life. Prominent examples of dōs include chadō / sadō (〔 茶 道 〕 so-called “tea ceremony”), kadō (〔 華 道 〕 so-called “flower arrangement”), shodō (calligraphy), and bushidō (the ethical code of the samurai). There are also sport practices such as jūdō (judo), kendō (kendo) and aikidō (aikido), all of which are also connected with the culture of dō.
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17

Vaporis, Constantine N. "Oleg Benesch.Inventing the Way of the Samurai: Nationalism, Internationalism, and Bushidō in Modern Japan." American Historical Review 121, no. 1 (2016): 224–25. http://dx.doi.org/10.1093/ahr/121.1.224.

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18

Pereda González, Pablo. "El alma del samurái: una traducción contemporánea de tres clásicos del Zen y el Bushido." Revista de Artes Marciales Asiáticas 6, no. 2 (2012): 105. http://dx.doi.org/10.18002/rama.v6i2.11.

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19

Lin, Sheng-Lung, and Yuchi Chang. "The popularization of Japanese ‘samurai baseball’ (Bushidō yakyū) in Taiwan during the Japanese colonial period." Asia Pacific Journal of Sport and Social Science 2, no. 3 (2013): 161–72. http://dx.doi.org/10.1080/21640599.2013.876841.

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20

Shields, James Mark. "Inventing the Way of the Samurai: Nationalism, Internationalism, and Bushidō in Modern Japan by Oleg Benesch." Journal of Japanese Studies 43, no. 2 (2017): 443–46. http://dx.doi.org/10.1353/jjs.2017.0053.

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21

Rodríguez Navarro, M. ª. Teresa. "Bushido. El código del Samurái, de Inazō Nitobe (2020), traducida por Sigrid Guitart, con introducción y notas de Alexander Bennet, Barcelona: Alienta, Editorial Planeta." Mirai. Estudios Japoneses 5 (June 11, 2021): 271–76. http://dx.doi.org/10.5209/mira.76529.

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La publicación de una nueva edición de la obra de Inazō Nitobe merece una recapitulación sobre el significado de dicho texto tanto en Europa como Japón, así como su alcance entre los lectores occidentales y especialmente españoles. Se trató de un libro publicado por primera vez en 1900 y que fue pionero en la divulgación del pensamiento japonés en Occidente. La nueva traducción de Sigrid Guitart anotada por Alexander Bennet, así como los componentes paratextuales del libro merecen una atención pormenorizada
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22

Wert, Michael. "Inventing the Way of the Samurai: Nationalism, Internationalism, and Bushidō in Modern Japan. By Oleg Benesch . Oxford: Oxford University Press, 2014. viii, 284 pp. ISBN: 9780198706625 (cloth; also available in paper and as e-book)." Journal of Asian Studies 75, no. 3 (2016): 839–40. http://dx.doi.org/10.1017/s0021911816000863.

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23

Coldren, David. "Literature of Bushidō: Loyalty, Honorable Death, and the Evolution of the Samurai Ideal." International ResearchScape Journal 1 (February 2014). http://dx.doi.org/10.25035/irj.01.01.02.

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This essay will address the evolution of the samurai warrior code (bushido), concentrating on its depiction in several prominent works of Japanese literature from 1185 to 1989. This essay will argue that rather than a concrete set of principles, bushido was actually a malleable set of romanticized qualities supposedly possessed by the samurai that were repeatedly adapted to a changing Japanese society in order to maintain a national identity predicated on the warrior class. Beginning with the introduction of the samurai through the Tale of the Heike, this essay will then proceed to discuss the
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24

Coelho, Milton De Souza, Paulo Renato Moreira da Silva Coelho, Leandro Nogueira Salgado Filho, Jorge Felipe Columá, and Felipe Da Silva Triani. "O SAMURAI COMO METÁFORA DA SOCIEDADE JAPONESA." Kinesis 34 (August 30, 2016). http://dx.doi.org/10.5902/2316546421181.

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O corpo-samurai, marca a identidade do Japão desde a era medieval. A genealogia desse corpo indica que ele assume formas diferentes em função do prestígio dessa imagem e de sua relação com o Bushido. Na era Tokugawa, privilegiado pelo poder, torna-se uma metáfora da sociedade, depois na era Meiji, torna-se ícone do Japão. E atualmente desloca-se para o plano simbólico. Nesse estudo, analisamos a eficácia desse corpo-samurai e sua ética no Karatê. Observamos que a apropriação dessa imagem altera a subjetividade dos praticantes e tende a reduzir a eficácia do Bushido.
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Wulandari, Siti. "MORAL BUSHIDO DALAM HAIKU KARYA MASAOKA SHIKI." Ayumi : Jurnal Budaya, Bahasa, dan Sastra 4, no. 1 (2017). http://dx.doi.org/10.25139/ayumi.v4i1.546.

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Abstrak Bushido adalah etika moral yang awalnya diterapkan kaum samurai sejak zaman Edo (1603-1868). Terdapat tiga sumber utama dalam aturan moral bushido antara lain ajaran Budha Zen, Shinto, dan Konfusianisme. Moral adalah ajaran tentang baik dan buruk dalam suatu masyarakat yang telah disepakati secara umum. Moral tidak hanya ditemukan dalam kehidupan nyata, namun juga dalam karya sastra. Salah satu jenisnya adalah haiku. Haiku adalah salah satu jenis puisi Jepang yang terdiri atas 17 suku kata yang dibentuk dari konsep 5-7-5. Masaoka Shiki merupakan salah satu penyair haiku yang terkenal d
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26

Fouladi, Armon. "The Spirit of the Samurai: The Kamakura Bafuku, the rise of the Bushido, and their role in diplomacy." Perceptions 4, no. 1 (2018). http://dx.doi.org/10.15367/pj.v4i1.56.

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Japan is undoubtedly a central component to understanding international order in Asia. Its actions from the late 1800s to the mid-1900s defined the region, and its consequences have had repercussions that have lasted into the present day (Shambaugh, 10). But where does one go to understand Japan? A place that many people would start is with the Bushido, “the code of conduct of the samurai” (Nitobe, x). In 1905, when noted writer Dr. Inazo Nitobe wanted to explain “why such and such ideas and customs prevail in Japan” (Nitobe, xii), he used the Bushido as his explanation. Introducing the Bushid
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27

Coelho, Milton De Souza, Paulo Renato Da Silva Coelho, Leandro Nogueira Salgado Filho, Felipe Da Silva Triani, and Jorge Felipe Columá. "Caminhos do espírito samurai no karatê shotokan." Motrivivência 31, no. 57 (2019). http://dx.doi.org/10.5007/2175-8042.2019e53974.

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O ensaio propõe reflexões sobre as estratégias usadas por Funakoshi para modernizar o karatê na era Meiji. Os resultados mostram que, ao deslocar o sentido da prática do karatê para ajustá-lo aos valores ocidentais, o Mestre abdicou do sentido tradicional do budo para investir numa via de formação onde a morte simbólica emerge como prioridade. Isso contribuiu para acelerar a desconstrução da imagem do samurai real e do bushido na modernidade. Funakoshi garantiu a sobrevivência da arte marcial, mas abriu caminhos para a emergência de éticas mitigadas e práticas não convencionais no karatê.
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28

Eubanks, Kevin P. "Becoming-Samurai." M/C Journal 10, no. 2 (2007). http://dx.doi.org/10.5204/mcj.2643.

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 Samurai and Chinese martial arts themes inspire and permeate the uniquely philosophical lyrics and beats of Wu-Tang Clan, a New York-based hip-hop collective made popular in the mid-nineties with their debut album Enter the Wu-Tang: Return of the 36 Chambers. Original founder RZA (“Rizza”) scored his first full-length motion-picture soundtrack and made his feature film debut with Ghost Dog: The Way of the Samurai (Jim Jarmusch, 2000). Through a critical exploration of the film’s musical filter, it will be argued that RZA’s aesthetic vision effectively deterritorialises the
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29

Safitri, Dian Eka, Hamzon Situmorang, and Namsyah Hot Hasibuan. "Eksplorasi Fungsi Tindak Tutur Komisif sebagai Konsep Bushido pada Tokoh Samurai dalam Film Rurouni Kenshin." Journal of Japanese Language Education and Linguistics 4, no. 1 (2020). http://dx.doi.org/10.18196/jjlel.4135.

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30

Silantyeva, V. I., and O. A. Andreichykova. "SOME FEATURES OF THE NOVEL FORM OF KADZUO ISHIGURO (REMAINING OF THE DAY, DON'T LET ME GO)." Writings in Romance-Germanic Philology, no. 1(46) (August 2, 2021). http://dx.doi.org/10.18524/2307-4604.2021.1(46).234410.

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The article examines the signs of devaluation of humanism in modern society in the context of multicultural thinking (English - Japanese). The objects of research are the novels of the Nobel (2017) and Booker (1989) Prize writer Kazuo Ishiguro - The Rest of the Day and Don't Let Me Go. In The Rest of the Day, an English writer of Japanese descent inherits and develops the tradition of the English novel, but at the same time synthesizes the peculiarities of the English mentality with the principles of honor and service in the Bushido samurai code. The subtle irony associated with the parallel "
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31

"Cross-cultural image in Kazuo Ishiguro’s novel “The Remains of the Day”." Journal of V. N. Karazin Kharkiv National University, Series "Philology", no. 81 (2019). http://dx.doi.org/10.26565/2227-1864-2019-81-11.

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The article deals with the analysis of the image of the protagonist, depicted in the novel “The Remains of the Day” written by Kazuo Ishiguro. Created at the crossroads of various cultural paradigms, the novel belongs to the space of multicultural literature, which increasingly attracts the attention of the present-day researchers. A mention also should be made that multicultural authors are defined as carriers of the unique vision of the world, since the so-called intercultural sensibility, that appears to be a result of cultural accumulation, brings about a qualitatively new type of creativi
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32

Aguilar Gómez, José. "Análisis del Código del Samurái de Daidoji Yuzan desde una perspectiva económica." Revista de Fomento Social, December 31, 2018, 457–83. http://dx.doi.org/10.32418/rfs.2019.291-292.1513.

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Este trabajo sigue la tendencia reciente de estudiar el contenido económico de obras que no revisten un carácter económico, ya sean obras filosóficas, de la literatura, etc. El Bushido era un código de conducta y de ética que existió en Japón en la Edad Media, desde el siglo XII hasta finales del siglo XIX. El Bushido como filosofía y código de conducta surgió en el siglo XII y estará en vigor durante siete siglos hasta su abolición en 1868, con la revolución industrial y el desmantelamiento de la sociedad tradicional aunque ello no quita que continuase presente en el Japón de la vida política
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NUNES (USP), Gabriel Pinto. "A CONTRIBUIÇÃO DO BUSHIDÔ DE NITOBE NA CRIAÇÃO DO ESTADO MODERNO JAPONÊS." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 4, no. 07 (2014). http://dx.doi.org/10.36311/1984-8900.2012.v4n07.4441.

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Os povos ocidentais na modernidade demonstram deslumbre ao terem contato com informações sobre o Japão e o seu povo, especialmente referentes ao cotidiano. No imaginário ocidental criou-se a imagem que todos os japoneses são extremamente corretos e corteses. Contudo, tal imagem é fruto da propaganda nacionalista difundida ao final do século XIX que visava à aproximação com as potências econômicas da época. Neste artigo veremos como a releitura do antigo código de conduta dos samurais, o bushidô, feita por Inazo Nitobe (1862- 1933) contribuiu para a construção desta imagem do japonês como herde
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