The present is a product of the past-of history-although we may often forget this amidst present-day problems. We examine things only in the present light. On the other hand, it is also true that we knowingly seek to utilise the past, for example when pushing domestic or foreign policy objectives that we hold important. Because of the difficult relationship between the past and the present, there is reason to examine its different sides. This study focuses on the relationship between the past and a national identity or national self-image. This study utilises the basic principle of the theory adapted by Robert P. Clark to historical research from the theory of thermodynamics that cultures have constantly needed new resources to counterbalance the continuous threat of entropy. For a national identity, one such resource is the historical image created from the nation's past. According to the theory of images, the emphases of such a historical image may change due to the effects of different interests and circumstances. The current study approaches the historical image as a builder of a national identity from the perspective of a moral system situated in the past, using as an example the utilisation of the bushidö concept in Japan after the country experienced the strong influence of western culture as a consequence of the Meiji restoration in 1868. The problem is examined at both a general level and through the interpretations of one individual, Nitobe Inazo (1862-1933), who had a samurai background. First this article takes a look at the historical background of the bushidö concept and its use in social discourse in late 19th century Japan. Then it examines Nitobe as a person and finally it analyses how he utilised the bushidö concept in his book Bushido, the Soul of Japan. An Exposition of Japanese Thought, which was published in English in 1900 and received much international attention. The historical image of bushidö clearly was a central resource that was used to try to reinforce Japan's national identity in the midst of the major social upheaval that began in the 1870s. According to the theory of image research, by emphasising different sides of the historical image it could be exploited to promote very different-even contradictory-objectives. Thus, the historical myth created in the 1600s and 1700s was still living reality as a reinforcer of a national identity in late 19th century Japan. For Nitobe Inazo, bushidö served the same purposes during the years of change as with other authors. He sought to use it to reinforce the national identity so much that at times it even superseded his Christian views. Like others, he was proud of the military success in the Sino-Japanese War (1894-1895), which according to him was expressly based on bushidö's ethical and moral system, even though he felt that a state built upon military virtues was not permanent. He felt bushidö 's concrete future was disappearing, however, like a cherry blossom in the breeze. Nevertheless this did not signify its total erasure, as Nitobe found such similarities in the deepest messages of both bushidö and Christianity that bushidö would thereby become something that belongs to all mankind, not as a concrete doctrine but as a faraway scent carried by the breeze. This way bushidö would continue to be a resource that reinforces Japan's national identity. The Bushido book was intended for Westerners, to whom Nitobe sought to explain what Japan was. In the end, he created with his book an image of Japan that fundamentally was not as strange and different from the western world as the starting points for writing the book would have suggested. His purpose had been to find similarities between the West and Japan and thereby connect Japan to the western world in such a way that also Japan would have something to offer to the new world. Thus, in this way he sought to create a new globalised world of interdependency to which resources were brought by both the western world and Japan.%Nykyisyys on menneisyyden eli historian tulosta, vaikka se useasti nykyhetken ongelmien keskellä saatetaan unohtaa. Tarkastellaan asioita vain tässä ja nyt. Toisaalta on myös niin, että menneisyyttä pyritään tietoisesti hyödyntämään vaikkapa ajettaessa tärkeinä pidettyjä sisä- tai ulkopoliittisia päämääriä. Menneisyyden ja nykyisyyden vaikean suhteen takia on syytä pohtia entistä yksityiskohtaisemmin sen eri puolia. Tässä tutkimuksessa kohteena on menneisyyden ja kansallisen identiteetin eli kansallisen omakuvan välinen suhde. Tutkimuksessa hyödynnetään Robert P. Clarkin termodynamiikan teoriasta historiantutkimukseen soveltaman teorian perusajatusta, että kulttuurit ovat tarvinneet kehittyäkseen yhä uusia voimavaroja vastapainoksi niitä jatkuvasti uhkaavalle entropialle. Kansalliselle identiteetille yksi tällainen voimavara on kansakunnan menneisyydestä luotu historiakuva. Historiakuvalle puolestaan on ominaista mielikuvateorian mukaisesti, että sen painotukset saattavat muuttua erilaisten etujen ja tilanteiden vaikutuksesta.
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机译：现在是过去历史的产物，尽管在当今的问题中我们经常会忘记这一点。我们仅以当前的眼光审视事物。另一方面，我们确实有意寻求利用过去，例如在推动我们认为重要的国内或外交政策目标时也是如此。由于过去与现在之间的艰难关系，有理由去审视它的不同方面。这项研究的重点是过去与民族认同或民族自我形象之间的关系。这项研究利用了罗伯特·P·克拉克（Robert P. Clark）所采用的理论的基本原理，根据热力学理论对历史研究进行了研究，即文化一直需要新的资源来抵消熵的不断威胁。对于一个民族身份而言，这样的资源之一就是从该国过去创造的历史形象。根据图像理论，这种历史图像的重点可能会由于不同兴趣和环境的影响而发生变化。当前的研究从过去存在的道德体系的观点出发，以历史图像作为国家身份的建构者，以该国经历了西方文化作为一种强大影响力之后日本对布什代概念的利用为例。这是1868年明治维新的结果。这个问题从一般的角度和一个具有武士背景的个人Nitobe Inazo（1862-1933）的解释中进行了研究。首先，本文介绍了19世纪末期博士式概念的历史背景及其在社会话语中的使用。然后，本文对Nitobe进行了个人考察，最后分析了他如何在他的《日本灵魂武士道》一书中运用了Bushidö概念。日本思想博览会，于1900年以英文出版，受到了国际上的广泛关注。在1870年代开始的重大社会动荡中，灌木丛的历史形象显然是一个主要资源，用于增强日本的民族认同。根据图像研究理论，通过强调历史图像的不同方面，可以利用它来促进甚至不同的甚至矛盾的目标。因此，在1600年代和1700年代创造的历史神话仍然是现实生活中的现实，在19世纪后期日本作为民族身份的加强者。对于Nitobe Inazo来说，在变化的岁月里，布什代人的目的与其他作者一样。他试图用它来增强民族认同，以至于有时甚至取代了他的基督教观点。像其他人一样，他为中日战争（1894-1895年）中的军事成功感到自豪，据他说，中日战争明确地基于布什迪德的道德和道德体系，尽管他认为建立在军事美德之上的国家不是永久性的。他感到布什迪德的具体未来正在消失，然而，就像微风中的樱花一样。然而，这并不意味着它被彻底抹除，因为尼托贝（Nitobe）在布希多和基督教的最深层信息中发现了如此相似之处，即布希多将因此成为全人类的东西，不是一种具体的教义，而是一种微风带来的遥远的气味。这样，灌木丛将继续成为增强日本国民身份的资源。武士道的书是为西方人准备的，尼托贝（Nitobe）试图向他们解释日本是什么。最后，他用自己的书创造了一个日本形象，从根本上说，日本形象并不像西方人想象的那样与西方世界不同。他的目的是在西方与日本之间找到相似之处，从而将日本与西方世界联系起来，从而使日本也能为新世界提供一些东西。因此，他以这种方式寻求建立一个新的相互依存的世界，西方世界和日本都将资源引入了这个世界。相互依赖的世界。％nykyisyys，历史学家tulosta，vaikka se useasti nykyhetken ongelmienkeskelläsaatetaan unohtaa。 Tarkastellaan asioita徒劳。密苏里州的托伊萨尔塔（Toisaalta），缅因州（menneisyytttt）皮蒂（tititään），铁托斯蒂什蒂（hyödyntämään），瓦伊卡帕（aijettaessa）派克（tide） Menneisyyden ja nykyisyyden vaikean suhteen takia onsyytäpohtiaentistäyksityiskohtaisemmin sen eri puolia。 Tässätutkimuksessa kohteena在Menneisyyden ja kansallisen identiteetin eli kansallisen omakuvanvälinensuhde上。 TutkimuksessahyödynnetäänRobert P. Clarkin termodynamiikan teoriastahistoriantutkimukseen soveltaman teorian perusajatusta，ettäkulttuurit ovat tarvinneetkehittyäkseenyhäuusiavoimavaroja Kansalliselle identiteetille yksitällainenvoimavara on kansakunnanmenneisyydestäluotu historiakuva。 Historiakuvalle puolestaan on ominaista mielikuvateorian mukaisesti它的重点可能会因不同的兴趣和情况而改变。
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