山冈庄八's 德川家康03:天下布武(Tokugawa Ieyasu, Book 3) PDF

By 山冈庄八

ISBN-10: 7544250962

ISBN-13: 9787544250962

作者:(日本)山冈庄八 译者:岳远坤 陈都伟

山冈庄八(1907-1978),日本著名历史小说家,著有《德川家康》、《织田信长》、《丰臣秀吉》、《伊达政宗》等,作品规模宏大,运笔细腻生动,代表了日本历史小说的最高成就。逝世后,因其杰出成就,被追授瑞宝勋章。
《德川家康》洋洋五百五十万言,将日本战国中后期织田信长、武田信玄、德川家康、丰臣秀吉等群雄并起的历史苍劲地铺展开来。在这样一个英雄辈出的时代,德川家康最终脱颖而出,结束战国烽烟,开启三百年太平盛世。作品展现了德川家康作为乱世终结者和盛世开创者丰满、曲折、传奇的一生,书中每一行每一页都充满着智慧与杀伐、谋略与权术、天道与玄机!它不仅成为商战兵法、政略宝典、兵家必备,更是不朽的励志传奇。
本书历时十八年始得完成,图书出版后,一时洛阳纸贵,掀起极大反响,日本前首相中曾根康弘要求日本内阁成员必读《德川家康》;经营之神、日本松下电器创建人松下幸之助要求松下员工必读《德川家康》;美国前驻日大使赖世和说:“要了解日本、超越日本,必须先了解德川家康。”著名史学家、作家柏杨先生则认为:“中国有两部书可以和<德川家康》相比,一是《资治通鉴》,一是《三国演义》。”

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Additional resources for 德川家康03:天下布武(Tokugawa Ieyasu, Book 3)

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Put a little more precisely, my opinion is this. The mind is delicate in as much as it requires hurdles-accidental obstacles. By itself, it goes astray and destroys itself. It seems to me this mental "erosion", this inner pilfering, this "destruction" of thought "within its own matter" affecting you, is caused solely by the excessive freedom you allow it. The absolute is the source of its disorder. To be taut, the mind requires a landmark, an encounter with the blessed opacity of experience. The only cure for madness is the simplicity of facts.

First, however, let us describe the characters, give them a physical appearance, a voice and costume. Paul the Bird's voice is inaudible, he walks like an insect and his robe is too big for him. Brunelleschi, on the other hand, has a real stage voice, deep and fruity. He looks like Dante. Donatello is somewhere between the two. St. Francis of Assisi before the Stigmata. The action takes place on three levels. No need to tell you Brunelleschi is in love with Paul the Bird's wife. Among other things he blames him for letting her starve to death.

It gives proof of its existence from time to time, but no one wants to acknowledge these proofs are weak and lacking interest. But for me, thinking is something else besides being not quite dead, it means being in touch with oneself every moment. It means not to stop feeling oneself within one's inner being for one second, in the unformulated mass of our lives, in the stuff of our real lives. It means not feeling this fundamental chasm, this vital lack in oneself, it means always finding our thinking equal to our thinking, however insufficient the forms we are able to give them may be in other respects.

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德川家康03:天下布武(Tokugawa Ieyasu, Book 3) by 山冈庄八


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