@inproceedings{oai:kokubunken.repo.nii.ac.jp:00002208,
 author = {崔, 文正 and CHOI, Moon Jung},
 book = {国際日本文学研究集会会議録, PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE},
 issue = {18},
 month = {Oct},
 note = {pdf, The confrontation between "the hero and religion" is a problem in the study of military tales. Employing the same method that I used in another article, "The Modality and Logic of Death in the Heike Monogatari," I will analyze 'death' in the Taiheiki and the characteristics of its reception and transformation. After dividing all examples of death into two categories, deaths on the battlefield and non-battlefield deaths, I will further classify the former into deaths in vanguard attacks, common death in battle, annihilation, deaths in lone counterattacks, and suicides by generals and samurai, etc. and the latter into deaths by natural causes, executions, and suicides. Examples of each of these types of death will provide material for investigating the special features of the hour of death. As a result we will find confirmation in the Taiheiki as we did in the Heike Monogatari of a difference in outlook with respect to death on the battlefield and non-battlefield death when our criterion is emphasis on the hour of death and the space in which death occurs. Heroic death in battle is naturally praised, but off the battlefield seeing the light of Buddhist truth at the moment of death is demanded all the more. However, there is a difference between these two military tales. In the Heike Monogatari the salvation of the defeated is preached whereas in the Taiheiki there is such an emphasis on heroism on the battlefield that the deepseated grudge of the supporters of the Southern Court gains particular prominence and this provides a structure which connects to later tales of vindictive spirits. Death is candidly depicted off the battlefield as well in a wretched environment where seeing the light of Buddhist truth at the moment of death is impossible and [the presence of] vindictive spirits is suggested. One can sense the contrivance used to express the legitimacy of the imperial line of the Southern Court in scenes in the lack of scenes in which its adherents are annihilated in some grotesquely one-sided battle and in the stereotyped characteristics of those scenes which lack narration of their deaths from some divine curse.
Discrimination can also be seen in the depiction of damage to private citizens and their property. Although there is no comment on damage to laymen and their property, plunder of and arson against shrines and temples is severely criticized and considered an omen of defeat.
In the description of death examined above in the Taiheiki one can catch a glimpse of its authors' purposes from the stereotypes and distinctions employed. That is, while recognizing the legitimacy of the world of the samurai the author seeks to realize the continuation of the "imperial rule and Buddhist rule, "which he believed comprised the order and structure of the state, by making the samurai order, the new political power-holder which fed on the rivalry of local barons, acknowledge the vindictive spirits of the legitimate imperial line and by emphasizing the role of the Buddhist authorities in pacifying them.},
 pages = {23--47},
 publisher = {国文学研究資料館},
 title = {研究発表　『太平記』の死の様相と論理},
 year = {1995},
 yomi = {チェ, ムンジョン}
}