오다 노부나가의 성장기 교육 연구

권영임 한국인격교육학회 2017 인격교육 Vol.11 No.1

This study examines Oda Nobunaga's education during his growth period. Oda Nobunaga (織田信長) was a powerful general in Japan during the Sengoku period who fought through the difficulties of the nation to lay the foundations of its unification. This study explores the people who influenced Nobunaga's education, the educational content he had received, and his overall political philosophy and policies. This study suggests that Nobunaga’s father Nobuhide, retainer Masahide and teacher Takugen as the people who had influenced Nobunaga’s education. They were able to bring out Nobunaga’s potential, overseeing and supporting him with patience in order to allow him to pioneer his own life. Nobunaga’s curiosity, creativity, openness and his challenging spirit, which had been formed by his natural temperament and his education during his growth period, were realized through Nobunaga’s political philosophy and policies. According to this study, Nobunaga was a strategist who knew the importance of information, and an innovative administrator who could resolutely abolish old-fashioned customs. In the realm of culture and arts, he was a patron of enriching culture. Based on his curiosity, openness and challenging spirit, Nobunaga carried out daring reforms that changed existing paradigms and broke old customs in the military, administration and economy. This study suggests that the implications of Nobunaga's growth-period education on children's education today are the importance of an open mind, challenging spirit and the role of mentors. 본 연구는 일본 전국시대의 난국을 타개하고 통일의 기반을 마련한 오다 노부나가(織田信長)의 성장기 교육에 대한 연구이다. 본 연구에서는 노부나가의 교육에 영향을 끼친 인물, 교육내용, 그리고 노부나가의 전반적인 정치철학과 정책에 대해 탐색하였다. 본 연구는 노부나가의 교육에 영향을 준 인물로, 아버지 노부히데(Nobuhide), 가신 마사히데(Masahide), 그리고 스승 다쿠겐(Takugen)을 제시하고 있다. 이들은 노부나가의 내재된 잠재력을 이끌어내어 노부나가가 자신의 삶을 개척하도록 인내심을 가지고 지켜봐 주고 지원하였다. 노부나가의 타고난 기질과 성장기 교육으로 형성된 호기심, 도전정신, 그리고 개방성 등의 자질은 노부나가의 정치철학과 정책으로 구현되었다. 본 연구결과에 의하면 노부나가는 전장에서는 정보를 중시하는 전략가이었고, 행정면에서는 구습을 과감하게 타파하는 혁신적 행정가였으며, 문화예술 측면에서는 문화융성의 후원자였다. 성장기에 도전정신을 키우고 함양하였던 노부나가는 호기심, 개방성, 그리고 도전정신을 바탕으로 군사, 행정, 경제의 모든 면에서 기존의 관습과 제도의 틀을 깨고 발상의 전환으로 과감한 개혁정책을 추진하였다. 또한, 어린 시절부터 미적 감각과 예술적 소양을 길러왔던 노부나가는 다도 확산과 스모의 부흥과 발전에 기여하는 등 문화융성의 아이콘이 되었다. 본 연구에서는 이러한 노부나가의 성장기 교육으로부터 오늘날 자녀교육에 주는 시사점으로 개방적 사고, 도전정신, 멘토 역할의 중요성 등을 제시하였다.

織田정권의 '武家神格化'와 天皇

朴秀哲(Park Su-Cheol) 歷史敎育硏究會 2012 역사교육 Vol.121 No.-

Earlier research on the Oda regime focused mainly on the determination of the latter's nature: whether the regime constituted early modern or medieval power. In recent years, certain studies have seen the relationship between the Oda regime and the Emperor not as one of confrontation but as one of cooperation. However, research perspectives that concentrate on whether the Oda regime was early modern or medieval or whether it confronted or cooperated with the Emperor are but dichotomous perspectives that merely stress only one aspect of the regime. According to the generally accepted perspective of Naohiro Asao and others, the key to the Oda regime lay in "military power" (bui : 武威), which could be expanded to deify those including Nobunaga. The present study focused on the term "honorable power" (goikō : 御威光), found in historical materials, as in "Nobunaga's honorable power" and on the relationship between "military power" and "honorable power." According to the generally accepted perspective, goikō has been understood as identical in meaning to bui. In the present study, however, "honorable power" was understood as a concept encompassing not only "military power" but also virtues such as "mercy" (jihishin : 慈悲心). Consequently, unlike existing research, it wasn't seen the expansion of military power as directly leading to deification. As in the passage "Nobunaga is one who is well versed in the ways of both arms and virtue" (信長公御武德兩道御達者), deification became possible only when military power was combined with virtue such as mercy. The present study examined the aspect that compelled the relationship between Nobunaga and the Emperor to be confrontational yet cooperative at once. While, according to Asao, Nobunaga "transcended" and "overcame" the Emperor's authority, there is no clear proof that he in fact denied the latter's authority. On the contrary, Nobunaga made use of the god-like (Shinto) and Buddha-like elements of the Emperor to control the populace and warriors and did not deny the Emperor's rights. However, as far as Nobunaga was concerned, the goal lay in his own "honorable power," and the protection of the Emperor's rights was neither his final target nor destination.

Christian Causation to Persecution in Shoku-Ho & Edo Period : How Japanese Rulers Encountered with Christianity?

EikoTakamizawa 한국복음주의선교신학회 2019 복음과 선교 Vol.46 No.-

This article is an overview of the Pre-modern history in Japan when Kirishitans were severely persecuted and martyred in 17th and 18th century. The primary focus is on how three Japanese rulers, Nobunaga Oda, Hideyoshi Toyotomi and Ieyasu Tokugawa encountered with Christianity that led to the atrocious persecution of Kirishitans and seclusion of the nation. Nobunaga’s generous permission to missionaries for their propagation was related to his interests in and appreciation for their sincere faith and the trade benefits through them. However, Nobunaga was never converted to Christianity, rather, at his last moment he deified himself and demanded worship from his people. The next ruler, Hideyoshi, succeeded Nobunaga’s favorable relationship with missionaries, and he granted permission for the missionaries to propagate Christianity with the conditions that missionaries would provide military ships. The missionary Coelho did not fulfill the negotiation. Hideyoshi also found out that many daimyos in Kyushu area became Kirishitans and dedicated Nagasaki to Pope. Knowing these Christian influences in Japan, Hideyoshi changed his attitude toward missionaries and expelled them. The public questionnaire given to Jesuits were about their exclusive teaching and aggressive propagation as well as the slave trade mediated by missionaries. Thus, Hideyoshi banned missionaries and arrested 26 missionaries and Kirishitans to martyr in Nagasaki as the first persecution. Ieyasu, the third ruler, was clearly aware of the missionaries’ political agenda and observed the internal conflicts among the missionaries. Ieyasu had shifted the trading partners from Roman Catholic missionaries to the ones from Protestant nations, Dutch and England, who did not emphasize religious propagation. However, he realized the resilient missionaries’ activities by Roman Catholic missionaries and believers, Ieyasu and his successors in Tokugawa Dynasty took atrocious nationwide campaign of Christianity and the seclusion policy against Christianity. Six points for analysis are observed. (1) Christian mission, which was intertwined with political and economic agenda, damaged the genuineness of the Gospel and Mission. (2) Christian actions that question their integrity can lead to total rejection. Aggressive actions by Kirishitan daimyos and the missionaries and their involvement in slave trading caused suspicions and doubts about Christian Mission. (3) The internal conflicts and competition among Christians caused the suspicion intensified among Japanese rulers. Are Today’s Mission activities free from any form of internal conflicts among Christians? (4) Condescending attitude by Christian missionaries and believers caused the negative consequence by Japanese rulers that eventually led to the rejection of Christianity. (5) The contextualization observed in “Wabi Cha” developed by Senno Rikyu might have caused Hideyoshi to anger and ban mission activities. This gives a question to today’s mission method, the advanced contextualization named, Insider Movement, could be regarded as deception. (6) Genuine commitment of the missionaries and Kirishitan martyrs who demonstrated their faith until their death was threat to the Japanese authority, but at the same time strong witnesses and hope in the Christian faith.

전국戰國과 통일統一의 리더십

김석근(Kim Seog-gun) 예문동양사상연구원 2007 오늘의 동양사상 Vol.- No.17

이 글에서는 16세기 일본에서 ‘전국戰國’(센고쿠)시대를 화려하게 수놓으면서 마침내 ‘통일統一’로 이끌어 가는 역동적인 과정에서 나타난 정치적 리더십에 초점을 맞추고 있다. 이른바 통일의 3대 영웅으로 불리는 인물들, 구체적으로 오다 노부나가(織田信長, 1534~1582), 도요토미 히데요시(豊臣秀吉, 1537/36~1598), 그리고 도쿠가와 이에야스(?川家康, 1543~1616), 그들 세 사람이 걸어간 정치적 궤적과 더불어 그들의 정치적 리더십에 대해서 살펴보고 있다. 예로부터 그들 세 사람의 성품과 개성을 전해 주는 일화가 전한다. “누군가 두견새를 보냈는데 그 두견새는 울지 않았다. 어떻게 할 것인가. 울지 않으면 죽여 버려라(노부나가), 울지 않으면 울게 만들어라(히데요시), 울지 않으면 울 때까지 기다려라(이에야스)”. 작자를 알 수 없지만 노부나가의 결단과 냉혹함, 히데요시의 임기응변과 적극성, 이에야스의 끈기와 인내, 그들 세 사람의 성품과 개성을 간결하게 전달해 주고 있다. 오다 노부나가는 독특한 개성, 개방성과 결단력, 그리고 자존심과 약간의 인간적인 결함(독단과 성급함)을 가진 카리스마 넘치는 리더십을 보여 주었다. 그래서 오늘날 새삼 주목받고 있다. 백성의 아들에서 ‘천하인’에 오른 도요토미 히데요시는 기지와 임기응변, 그리고 군사적 · 정치적으로 뛰어난 수완을 가진 리더십을 보여 주었다. 하지만 정상에 오른 후에는 균형감각을 잃어 버렸을 뿐만 아니라 무리수를 두기도 했다. 조선 침략은 최대의 어리석은 짓(愚行)으로 여겨지고 있다. 도쿠가와 이에야스는 조직의 질서와 체계를 중시하면서 부하들의 의식과 능력을 이끌어 내면서 동시에 교묘하게 통제하는 리더십을 보여 주었다. 참고 기다리는 미덕 역시 한몫을 했다. 마침내 그는 천하를 통일한 ‘천하인’으로서, 텐노(天皇)의 승인을 받아 ‘쇼군’이 되었으며, 도쿠가와 바쿠후를 열게 되었다. This paper focuses on the political leaderships of the dynamic process of Japanese Senkoku history, from Warring states to Unification. And we will review the political careers and leaderships of three famous Unification heroes of Senkoku period, namely Oda Nobunaga(1534~1582), Toyotomi Hideyoshi(1536/7~1598), and Tokugawa Ieyasu(1543~1616). There is an anecdote which can tell us their personalities and characters. Someone sent them a bird(Hototokisu), but the bird did not sing. What shall they do? If the bird does not sing, kill the bird(Nobunaga). If the bird does not sing, make it sing(Hideyoshi). If it does not sing, wait till it sings. The anecdote briefly tell us the decisiveness and cruelty of Nubunaga, the adaptation to circumstances and positiveness of Hideyoshi, and the preservance and patience. Oda Nobunaga showed the charismatic leadership of unique personality, the openness and decisiveness, and high honor, but he also had some human weakness for example, a little of dogmatism and impatience. Nowadays he receives spotlights as a strong and innovative leader. Toyotomi Hideyoshi, who became the first man of state from the son of the common people, showed the harmonious leadership of the wisdom, the adaptation to circumstances, and the political and military ability. But after the climax of his political life, he lost the sense of equlibrium, and did some worse decisions. The invasion to Chosun dynasty was the worst choice. Tokugawa Ieyasu showed the systematic leadership of the order of organization and system. He controlled and united his staff and followers well. Also the preservance and patience were his virtues. He became the first man of the unified Japan and the first Shogun of Tokugawa Bakufu.

근대기 오다 노부나가 영웅상 형성에 대한 고찰

한경자 고려대학교 글로벌일본연구원 2013 일본연구 Vol.20 No.-

本稿は、近代において、織田信長がどのように英雄として形成されていくのかについて考察するものである。信長は、江戸時代には豊臣秀吉に比べ注目もされず、また、肯定的な評価がされていなかった人物であった。信長は、その残忍な側面が強調され、儒教的な基準からは評価が低くならざるを得なかった。そのような信長への評価は、周知のように、明治初期には彼を祀った建勲神社が創立されるなど、江戸末期から明治初期にかけて変化が見られた。本稿では、江戸時代の浄瑠璃、歌舞伎、そして、近代の新歌舞伎や演劇戯曲、そして、歴史書をもとに、江戸時代から近代にかけての信長像の変遷を追った。考察を通じて、江戸時代から明治、大正、昭和時代にかけて、信長のイメージは、尊皇的忠臣、新時代の改革者、国体の擁護者、そして、海外進出を企てた先駆者として形成されていったということを明らかにすることができた。

오다 노부나가의 神格化 ― 『信長公記』를 중심으로 ―

박수철 동양사학회 2022 東洋史學硏究 Vol.161 No.-

信長の神格化については議論も多く、明らかにされていない部分が多いのが現状である。その理由は信長の神格化に関する資料がイエズス会側の記録以外にはほとんどないからである。 本稿では限られた資料を前提に、活用できる素材が比較的多い『信長公記』を中心に信長の神格化について再検討を試みた。秀吉と家康の神格化が突然出現したのではなく、信長時期の成果をもとにして継承したのだという立場から考察した。神になった秀吉と家康、神になれなかった信長、といった二者択一の問題に単純化することを避けた。特に次の3つの点に注目した。 一つ、信長の神格化は間接的方式の神格化であった。摠見寺、石清水八幡宮、天皇の行事などの事例からも分かるように、信長は神仏や天皇の存在を前面に掲げ、自らはその背後で民衆の崇敬が自然に自分に及ぶようにするやり方を好んだ。 二つ、しかし中世以後、僧侶と寺院勢力が弱化するにつれ、伝統的な仏より神や天・天道を重視する傾向が見られる。信長は神や神社を尊重したが、仏や寺院に対する態度は多少異なり、自分を敵視した寺院や僧侶は徹底的に弾圧した。 三つ、間接的な神格化方式とは別に、武士首長としての信長に宗教的な権威付けをしようとする動きも確認される。信長は御憐愍という慈悲をもとに民衆や武士の心を引き付け、武士の威勢である御威光(所謂武威)を通じて神仏の宗教的権威を掌握していった。特に本願寺の屈服で信長の御威光がさらに高まった1580年代以降になると、信長は住吉明神の‘化神’になぞらえられ、観音菩薩や諏訪大明神の威力も信長には及ばないとまで言われた。

일본문학 : 근대기 오다 노부나가 영웅상 형성에 대한 고찰

한경자 고려대학교 일본학연구센터 2013 일본연구 Vol.20 No.-

本稿は, 近代において, 織田信長がどのように英雄として形成されていくのかについて考察するものである。信長は, 江戶時代には豊臣秀吉に比べ注目もされず, また, 肯定的な評價がされていなかった人物であった。信長は, その殘忍な側面が强調され, 儒敎的な基準からは評價が低くならざるを得なかった。そのような信長への評價は, 周知のように, 明治初期には彼を泥った建勳神社が創立されるなど, 江戶末期から明治初期にかけて變化が見られた。本稿では, 江戶時代の淨瑠璃, 歌舞伎, そして, 近代の新歌舞伎や演劇戱曲, そして, 歷史書をもとに, 江戶時代から近代にかけての信長像の變遷を追った。考察を通じて, 江戶時代から明治, 大正, 昭和時代にかけて, 信長のイメ-ジは, 尊皇的忠臣, 新時代の改革者, 國體の擁護者, そして, 海外進出を企てた先驅者として形成されていったということを明らかにすることができた。

전국시대 일본 예수회의 적응 선교의 한계 -『일본제사요록』과 『일본사』를 중심으로-

장혜진(JHANG Hyejin) 동아시아일본학회 2020 일본문화연구 Vol.0 No.74

예수회 동인도 순찰사 발리냐노는 일본인과 문화를 존중하는 적응 선교의 방침을 강조함으로써, 예수회로 흡수되지 않은 일본 권력자들과 우호적 관계를 유지하며 선교활동을 전개할 수 있었다. 그러나 발리냐노의 적응 선교는 유럽 선교사들의 일본문화로 동화하는 것을 의도하지 않고, 유럽과 일본의 ‘다름’을 냉철하게 인식하고 유연한 처세 판단의 정확성을 추구하는 문화적 적응의 성격을 담지한다. 그러나 정치적인 측면에서 예수회의 선교활동은 당시 전국 통일을 꾀하는 정치 권력자와의 충돌을 피할 수 없었다. 오다 노부나가와 도요토미 히데요시 같은 권력자는 일본정치와 예수회의 양자관계만을 보지 않았다. 특히 히데요시는 전국시대 불교 세력의 정치조직화에 예의주시하면서 예수회도 정세에 따라 자신의 정치적 정적이 될 수 있다고 생각했다. 히데요시 금령에서 일향종과 예수회가 동일시되고 있다. 천하통일을 이루려는 히데요시의 구상은 교토를 중심으로 한 일향종 세력을 무력화시키고, 규슈를 평정한 다음 중국 정벌에 앞서 예수회 세력을 약화시키는 데 이르고 있음을 알 수 있다. 예수회에 대한 히데요시의 권력과 힘의 과시는 1587년 그리스도교 금령으로 드러나며, 일본 사회의 제도 종교로 진입하고자 한 예수회는 정치장(政治場)에서의 톱다운 적응 선교의 좌절을 겪게 되었다. The adaptation of Valignano starts with the recognition that there is a very large difference between Japanese life, customs, feelings, behavior and Europe. He then understood the “difference” accurately, responded in a suitable manner, and decided that a missionary strategy for Japan could be carried out more efficiently. However, as for the other political missionaries, they could not avoid conflicts with those in power who were trying to unify the nation during the Sengoku period(Age of Warring States). As part of the great task of unifying the whole country, Hideyoshi was to weaken the power of the Jesuits like Ilhyangjong. This speculation can be confirmed by Hideyoshi"s ban of 1587. In other words, the adaptive missionary strategy of the Jesuits developed by Valignano may have been accepted to some extent by a cultural approach such as the art of worldly wisdom in Japan, but the limits of adaptive missionary can be seen from the fact that it has not been freed from the framework of the political conception of the powerful in the eunification of Japan.

織田政權의 公家政策과 ‘王權’

박수철(朴秀哲) 동양사학회 2011 東洋史學硏究 Vol.115 No.-

織田信長의 쇼군 追放 論理와 天皇

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