2003 9 235 262 1 2 1 2 1966 510-235-
3 (1901-1995) ( t e r m i n a l culture) 4 3 1930 53 4 1 9 9 3 2 1 3 7 9-3 8 0-236-
(221 B.C.) 5 (A.D. 593) 5 6 2 2 1 993 3 1-3 7 2 003 4 57-485 -237-
(221 B.C.-1911) 6 7 6 7 1 983 56-58 -238-
8 9 10 8 484 9 1989 39-87 10 1992 1988 163-239-
11 12 ( 645) 13 11 1 988 1 42-146 3 4 5 1 5 6 12 145 13 ( 712 ) ( 713 ) (720) -240-
( 794-11 92 ) 14 15 1 6 1 7 18 19 14 1999 8 15 1 988 3 701 16 17 4 1995 1 108 18 2002 44 19 1 988-1989 -241-
(1293-1354) 20 21 ( 1192-1 3 3 3 ) ( 1 3 3 8-1 5 7 3 ) ( 1 6 0 3-1 8 6 8 ) 2 2 20 1979 87-89 21 1 0 1 996 2 5-26 22 2 6 1 974-242-
(1627-1705) 23 24 (1666-1728) 25 2 6 23 33 1971 1 122-24 17 1998 6 141 25 1970 81 26-243-
27 (1622-1685) 28 29 (1782-1863) 30 (1853) (1830-1859) 27 1 980 15 28 1 921 51 29 1 944 2-6 30 1941 506-244-
( 1868-1895 ) ( 1905-1945 ) 31 ( 1932-1945 ) (1871) 31 M a n c h u k u o M a n c h u - k u o -245-
(1818-1891) 3 2 33 34 35 36 32 33 1 1969 328-329 34 2 4 1 990 1 2 4 3-66 35 1976 149 36 2 5 2 1961 13-246-
(1880) ( 1 8 8 4 ) (1895) (1905) (1918-1945) ( 1 8 8 0-1 8 9 5 ) ( 1 8 9 5-1 9 1 8 ) ( 1 8 9 9-1 9 1 8 ) ( 1 9 0 7-1 9 1 8 ) ( 1 9 0 8-1 9 1 8 ) ( 1 9 1 0-1 9 1 8 ) (1910-1918) -247-
= 37 3 8 39 40 41 37 2 2 7 1940 7 26-29 38 1 4 7 1 932 7 50-51 39 12 9 1930 9 5 40 7 4 1925 8 9 14-15 41 37 46 53-55 -248-
( 1 8 6 7-1939) 42 43 4 4 4 5 4 6 42 1926 198-203 43 1 926 333 44 335 45 3 43 46 210-249-
48 f a t a l i sm 4 9 5 0 (1893-1975) 51 52 47 5 3 (1679-1732) 47 18-19 48 215 49 1 2 1 2 1 930 12 801-802 50 335 51 17 2 1935 2 1 52 16 53 1 990 9 7 1990 39-40 -250-
54 (1730-1801) = (1776-1843) 5 5 56 57 58 59 54 1 937 3 6 5 9 921 55 212 56 57 8 1976 322 58 1995 272 59 7 1 932 11-251-
(1855-1944) 60 61 (1875-1974) 60 14 4 1932 4 2 61 14 5 1932 5 6-252-
62 63 64 65 66 67 62 22 9 1940 9 3-5 63 1938 64-69 64 1 995 8 78 65 2 3 5 1 941 5 4 0-45 66 1 4 5 1 932 5 6 2-63 66 67 59-253-
= 68 69 70 (1870-1940) 71 72 73 68 26 4 1937 4 3-5 69 3 2 2 1932 3 5 70 22 9 1933 9 12-17 71 14 5 1932 5 34 72 1938 11-12 73 1 5 8 1 926 8 12-17 -254-
7 4 75 = = = = = = = = = = 76 77 74 75 1935 24-25 76 147 77 1 4 1919 8 1-14 -255-
78 79 ( 1 8 7 8-1 9 6 2 ) 8 0 78 1933 132-133 79 133 80 1 934 5-6 -256-
81 8 2 83 84 (1881-1945) 85 8 6 8 7 81 14 5 1932 5 47 82 1 920-1930 1940 83 1 5 6 1 926 6 17-18 84 1 5 11 1 940 11 11-13 85 5 9 2001 9 82 86 135 87 546-570 -257-
88 8 9 88 1981 270 89 1964 469-258-
90 91 92 93 90 1985 35-36 91 4 5 1983 4 289 92 93 1 6 1 996 6-259-
94 ( 1 8 6 6-1 9 3 4 ) 95 94 18 2001 9 405-413 95 1 937 7 18-260-
-261-
The Continuity and Transformation of the Ideas of Tiandao, Tianming and Wangdao in Modern Japan, with an Argument on Deification of Emperors in China and Japan CHEN Wei-fen The traditions of deification of emperors have long existed in China and Japan. In China, however, since the mid-western Han dynasty, the implied deified status of huangdi, emperor, had been replaced by a more humane tianzi, son of god, who ruled the world with heaven s mandate (tianming). Japanese emperors were thought to be descendants of the goddess Amaterasu, so the tennou (emperor) was born divine. The concepts of t e n n o u and s h i n k o k u (spiritual state) informed the formation of Japanese orthodoxy. The tennou always embodied the unity of sacrificial and political domains (z a i s e i g o u i c h i). The spiritual and political union of Shinto performed two social and cultural functions: it legitimized the core power system built on the emperor s blood relations; and, with his divine lineage, the emperor had the power to summon his people and rally the society around him. Throughout modern times, Sinologists in Japan combined the three Confucian concepts, tianming, tiandao (way of heaven) and wangdao (royal way), to sacralize the e m p e r o r; all three terms imply the omnipotence and absoluteness of t i a n and d a o. Through textual interpretation, the Sinologists integrated disc ourse s featuring w a n g d a o and x u e t o n g (de scent) t o reduce t he i mportance of r u l e - b y - v i r t u e, presenting the tennou as the son of gods, who is always protected by tiandao and has the absolute power to accomplish gods will. Their manipulation of notions such as tianming legitimized the emperor s sovereignty and endorsed the emperor s divinity. Furthermore, they expanded the definition of a universal dao to identify Shinto with Confucianism, emphasizing that Japan boasted the sole legitimate Confucianism and the emperor had the mandate of heaven to carry out the d a o and promote w a n g d a o governance to China and the rest of the world. This article begins with the traditions of deification of emperors in China and Japan, explaining the relevant concepts of diwang and tennou in Chinese and Japanese h i s t o r y. It then shows how the emperors used these concepts to turn the ideal of a public world into their private property. Keywords: Tianming Tiandao Wangdao Diwang Shinto Modern Japan -262-