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作 者:王紫薇 张维薇[1] Wang Ziwei;Zhang Weiwei(School of Foreign Languages,Sichuan University,Chengdu 610225,China)
出 处:《黑河学院学报》2024年第11期173-177,共5页Journal of Heihe University
摘 要:安史之乱之后唐朝由盛转衰,日本“慕华事大”的“尊他”意识也逐渐发生变化,开启了“脱华”进程。成书于平安末期的《今昔物语集》立足于“三国中心世界观”构建佛教文化共同体,其中“本朝部”把握日本“自国”立场,以对普遍性的强调确立其主体地位,并与中国这一“大写的‘他者’”建立对抗关系,伸张民族自尊与文化自信,表达优越感,但仍以中国为标杆。同时应对竞争性语境,不断强调“自我”的“小国”身份,借以佛教文明寻求话语权补偿,力图克服潜藏在优越感下扭曲的自卑情节,增强民族凝聚力。最终通过神化日本要素、矮化中国经验、虚化中日文化交流史,主张独立自主性,实现对华夷秩序的超克,体现了早期日本的自民族中心主义。After An Lushan Rebellion,the Tang Dynasty transitioned from prosperity to decline,leading to a shift in Japan’s attitude from the thought of“Flunkeyism”to a process of“defection from China”.The Konjaku Monogatarishu,compiled at the end of the Heian period,is based on the“Three Kingdoms-centered worldview”and constructs a Buddhist cultural community.The Ouchoubu adopts a self-centered perspective,and establishes its subjectivity by emphasizing universality,forming an adversarial relationship with China as the“capitalized Other.”This expression of national pride and cultural confi dence reveals a sense of superiority while still using China as a reference point.To navigate competitive contexts,The Ouchoubu constantly highlights its identity as a“small country”,and seeks to compensate for its narrative authority through Buddhist civilization.This eff ort aims to overcome the distorted inferiority complex underlying its sense of superiority,enhancing national cohesion.Ultimately,through the deification of Japanese elements,the downplaying of Chinese experience,and the obfuscation of the history of cultural exchanges between China and Japan.Ancient Japan advocated for independence and autonomy to transcend the Hua-yi order,refl ecting early Japanese self-oriented nationalism.
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