本文選題：日本刀 + 大眾傳媒　； 參考：《南京大學(xué)》2012年碩士論文

【摘要】：在軍國(guó)主義和法西斯曾經(jīng)興盛的時(shí)代,日本確立了炫耀萬(wàn)世一系的現(xiàn)人神1、國(guó)民最崇拜的天皇這樣的統(tǒng)治者。日本軍部及政府的高級(jí)官僚,利用天皇的絕對(duì)權(quán)威,大肆宣揚(yáng)神國(guó)日本有神靈護(hù)佑的理論,將國(guó)民統(tǒng)一為一個(gè)集團(tuán)并驅(qū)使他們走上戰(zhàn)爭(zhēng)之路。 1937年的“盧溝橋事件”是一個(gè)重要的轉(zhuǎn)折點(diǎn),中日戰(zhàn)爭(zhēng)真正開(kāi)始,對(duì)于日本當(dāng)局來(lái)說(shuō),在資源有限的情況下,如何實(shí)現(xiàn)國(guó)家的全面動(dòng)員——即總體戰(zhàn),成為迫切的問(wèn)題。有兩點(diǎn)成為支柱,一個(gè)是1937年中日戰(zhàn)爭(zhēng)爆發(fā)后的“國(guó)民精神總動(dòng)員”以及第二年頒布的《國(guó)家總動(dòng)員法》,另一個(gè)是政府對(duì)日本大眾傳媒的全面控制。 不言而喻,國(guó)民對(duì)國(guó)家權(quán)力進(jìn)行制約的最大武器是言論。那時(shí)沒(méi)有電視,廣播電臺(tái)也只有半官半民的日本廣播協(xié)會(huì)一家,所以言論的最主要載體是報(bào)紙和出版物。隨著日本進(jìn)入戰(zhàn)時(shí)體制,日本當(dāng)局逐步實(shí)現(xiàn)對(duì)輿論的統(tǒng)一和控制,日本的大眾傳媒被納入“舉國(guó)一致”的體制下,成為服從于當(dāng)局戰(zhàn)爭(zhēng)政策和戰(zhàn)略目標(biāo)的工具。 中日戰(zhàn)爭(zhēng)爆發(fā)后,日本的各大報(bào)紙或主動(dòng)或被動(dòng)的投入到了戰(zhàn)爭(zhēng)動(dòng)員和宣傳的洪流中,成為戰(zhàn)爭(zhēng)宣傳和動(dòng)員的急先鋒。在日本報(bào)紙和雜志的各種戰(zhàn)爭(zhēng)宣傳中,以傳統(tǒng)的日本刀為中心的宣傳策略具有重要的地位。 日本當(dāng)局和傳媒將日本刀作為戰(zhàn)爭(zhēng)宣傳與動(dòng)員的工具,是有著深刻的考量。日本刀之于日本人不僅是兵器,更是一種文化符號(hào)和精神象征,日本刀悠久的發(fā)展歷史形成了特有的刀劍文化。日本人對(duì)刀劍抱有非同一般的感情,日本起源的諸多神話(huà)中,刀劍被認(rèn)為寄宿著神圣而不可思議的靈力,即神圣的器物。被神圣化了的刀劍不再是只有武器的功能,同時(shí)也成為權(quán)力——特別是王權(quán)的象征。到了武家社會(huì),日本刀被譽(yù)為“武士之魂”,但就實(shí)戰(zhàn)而言,武士只把劍看做眾多武器中的一件。對(duì)于武士來(lái)說(shuō)刀劍更多的象征著一種社會(huì)性和精神性。 幕末時(shí)期,在外國(guó)勢(shì)力侵入,民族危機(jī)產(chǎn)生的背景下,日本的民族主義者開(kāi)啟了“日本刀精神”,日本刀開(kāi)始當(dāng)作為喚醒國(guó)民的民族意識(shí)和國(guó)家意識(shí)的精神符號(hào)。明治時(shí)代的西南戰(zhàn)爭(zhēng),成為民族主義者重新建構(gòu)日本刀神話(huà)的契機(jī),日本的刀劍信仰與代表日本民族的“大和魂”聯(lián)系在一起,產(chǎn)生了日本刀是寄存著“大和魂”的靈器這樣的觀念,并開(kāi)始展開(kāi)各種對(duì)神靈附體日本刀的禮贊。這一時(shí)期,對(duì)于日本刀的精神建構(gòu)是明治時(shí)代日本面對(duì)西方的影響尋找自己國(guó)家存在價(jià)值的一種嘗試。日本刀精神反映著日本國(guó)民民族意識(shí)的覺(jué)醒,日本刀在歐化和回歸傳統(tǒng)的交替與沖突之下,逐漸成為國(guó)粹主義對(duì)抗西洋文明的工具。 中日戰(zhàn)爭(zhēng)爆發(fā)后,日本政府和傳媒利用并改造日本刀文化,通過(guò)注入軍國(guó)主義和國(guó)家主義的思想,激發(fā)統(tǒng)合日本國(guó)民的民族意識(shí)和凝聚力。在這里,日本刀成為了一種精神力,即“精神戰(zhàn)勝物質(zhì)”的象征。 戰(zhàn)爭(zhēng)期間,日本當(dāng)局通過(guò)一系列手段推動(dòng)并強(qiáng)化這種蘊(yùn)含著軍國(guó)主義和集團(tuán)狂熱的日本刀文化。軍部擴(kuò)大軍刀生產(chǎn)量,向中下級(jí)軍官配發(fā)軍刀,借以滿(mǎn)足將校對(duì)軍刀的需求并培養(yǎng)日本官兵對(duì)日本刀的自豪感。政府組織刀匠復(fù)興傳統(tǒng)日本刀的鍛造,最典型的例子是在靖國(guó)神社內(nèi)設(shè)立“日本刀鍛煉會(huì)”召集全日本最優(yōu)秀的刀匠制作出的帶有濃重儀式感的“靖國(guó)刀”。日本天皇也向去往前線(xiàn)的軍官御賜日本刀,進(jìn)一步增加日本刀的神圣感。日本傳媒逐步建立起一套完整而有效的宣傳方法,大肆報(bào)道日本刀殺人的戰(zhàn)功,刀匠在戰(zhàn)場(chǎng)的體驗(yàn),刊登日本刀廣告,開(kāi)展各種有關(guān)日本刀的講演,鼓動(dòng)市民向前線(xiàn)捐刀等活動(dòng),有關(guān)日本刀這些的報(bào)道和文章成為了一種意識(shí)形態(tài)宣傳,服從于日本政府的戰(zhàn)爭(zhēng)導(dǎo)向。 “被創(chuàng)造的神話(huà)”代替日本刀的實(shí)際狀態(tài),作為武器的本質(zhì)也被否定,日本刀與戰(zhàn)爭(zhēng)糾結(jié)在了一起。日本的大眾傳媒以日本刀為中心將前線(xiàn)戰(zhàn)場(chǎng)與日本國(guó)內(nèi)聯(lián)系起來(lái),實(shí)現(xiàn)了前方與后方的互動(dòng),在這樣的形勢(shì)下進(jìn)行戰(zhàn)爭(zhēng)宣傳和動(dòng)員,就像給全體國(guó)民身上罩了一張網(wǎng),“動(dòng)員”本來(lái)是軍隊(duì)用語(yǔ),將平時(shí)的編制改為戰(zhàn)時(shí)編制,全體國(guó)民都被“網(wǎng)”在其中。最終,日本被拖入了戰(zhàn)爭(zhēng)的深淵。
[Abstract]:In a time when militarism and fascism flourished, Japan established the ruler of the 1, the most admired emperor of the nation. The senior bureaucrats of the Japanese army and the government, using the absolute authority of the emperor, publicized the theory of God's divine protection in the kingdom of God and unify the people into a group and drove them up. Go on the road of war.
The "Lugou Bridge incident" in 1937 is an important turning point. The Sino Japanese War really started. For the Japanese authorities, in the case of limited resources, how to achieve the overall mobilization of the country, that is, the overall war, has become an urgent problem. Two points are the pillar and the "National Spirit Mobilization" after the outbreak of the Sino Japanese war in 1937. And the National Mobilization Law promulgated in second years, and the government's overall control over the Japanese mass media.
It is self-evident that the biggest weapon of national power restriction to national power is speech. At that time, there was no television, and there was only a half official and half civilian Japanese Broadcasting Association, so the most important carrier of the speech was the newspapers and publications. As Japan entered the wartime system, the Japanese authorities gradually realized the unity and control of public opinion. The mass media have been incorporated into the "national unity" system and become a tool that subordinated to the government's war policy and strategic objectives.
After the outbreak of the Sino Japanese War, the Japanese newspapers were actively or passively invested in the torrent of war mobilization and propaganda, and became the pioneer of war propaganda and mobilization. In the various war propaganda of Japanese newspapers and magazines, the propaganda policy centered on the traditional Japanese knives has an important position.
Japanese authorities and media used Japanese knives as a tool for war propaganda and mobilization. The Japanese knife is not only a weapon, but also a cultural symbol and spiritual symbol. The long history of the Japanese knife has formed a unique sword culture. The Japanese have different feelings about the sword and the Japanese origin. In many myths, the sword is believed to be lodged with the sacred and unimaginable power, that is the sacred instrument. The holy sword is no longer the only function of the weapon, but also the symbol of power, especially the royal power. To the martial society, the Japanese sword is known as "the soul of the warrior", but in the case of actual combat, the warrior only sees swords as many. For a warrior, a sword is more symbolic of a social and spiritual nature.
At the end of the curtain period, under the background of foreign invasion and national crisis, Japanese nationalists opened the "Japanese sword spirit", and Japanese knives began as a spiritual symbol to awaken national consciousness and national consciousness. The southwest war in the Meiji era became the opportunity for nationalists to reconstruct the Japanese knife myth. The belief in sword and sword is associated with the "great soul" representing the Japanese nation. The Japanese knife is the spirit of the "great and the soul", and began to launch a variety of praise to the Japanese knives of the gods. In this period, the spiritual construction of the Japanese sword was to find its own country in the Meiji period of the influence of Japan on the West. The Japanese knife spirit reflects the awakening of Japanese national consciousness, and the Japanese knife has gradually become a tool of quintessence against western civilization under the alternation and conflict of the Europeanization and the return to tradition.
After the outbreak of the Sino Japanese War, the Japanese government and the media used and transformed the Japanese knife culture to stimulate the national consciousness and cohesion of the Japanese nationals by injecting militarism and nationalism. In this case, the Japanese knife became a kind of spiritual force, the symbol of "the spiritual victory over the material".
During the war, the Japanese authorities promoted and strengthened the Japanese knife culture, which contained militarism and group fanaticism through a series of means. The Military Ministry expanded the production of military knives and dispensed military knives to middle and lower rank officers to meet the demand for the proofreading of military knives and to cultivate Japanese officers and soldiers' pride in Japanese knives. In the Yasukuni Shrine, the most typical example is the establishment of a "Yasukuni Yasukuni" with a strong sense of ritual made by the best Japanese knives in the Yasukuni Shrine. The Japanese emperor also sent Japanese knives to the officers to the front to further increase the sense of the holiness of the Japanese knife. The Japanese media has gradually established a complete set of complete sets of knives. The effective propaganda method reported the killings of Japanese knives, the experience of the knives in the battlefield, the advertising of Japanese knives, a variety of lectures on the Japanese knives, and the movement of the citizens to donate a knife to the front lines. The reports and articles about the Japanese knives have become a kind of consciousness form and were subject to the war orientation of the Japanese government.
The "created mythology" replaced the actual state of the Japanese knife, and was negated as the essence of the weapon. The Japanese knife and war entangled itself. The Japanese mass media linked the frontline battlefield to the Japanese home with the Japanese knife as the center, and realized the interaction between the front and the rear, and carried out war propaganda and mobilization under such a situation. Like a net covered with all the people, "mobilizing" was originally a military language, changing its usual compilation into wartime compilation, and all the people were "netting". Finally, Japan was dragged into the abyss of the war.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類(lèi)號(hào)】：K26

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