「武士道」是日本創制的概念和傳統，然而，梁啟超則據之撰寫了《中國之武士道》（1904年10月），試圖在中國重新塑造一個與之匹敵的「武士道」精神和傳統。本文考察了梁啟超自一八九九年〈中國魂安在乎〉一文以還，歷經一九○三年〈尚武論〉、一九○四年〈子墨子學說〉，到《中國之武士道》一書，其「武士道」概念的接受與再造過程，指出其間受到了福澤諭吉、井上哲次郎等人的影響，特別是日俄戰爭期間，井上的學生有馬祐政所提出的「明治式武士道」是梁書形成的不可忽視的歷史背景。從中可看出，中、日兩國在近代藉由「武士道」一詞，各自展開其國族認同、民族再造與國家重構的積極企圖，以及環繞「武士道」一詞來展開有關文化、思想、政治的話語權之爭奪。此外，本文還探討了該書在近代中國的歷史影響。

Although the term Bushidō (Wushidao in Chinese) is Japanese, the concept has its own history in China. In October 1904, The politician and philosopher Liang Qichao used Wushidao in Chinese (Oct. 1904) to advocate a renovating spirit in China. This article examines the range of receptions given to Liang's adoption and creation of wushidao from the publication of his Zhongguohun Anzaihu (中國魂安在乎) (”The soul of China! Where are you?”, 1899), to that of Shangwulun (尚武論) (”On the cult of the warrior,” 1903), and that of Zimozi Xueshuo (子墨子學說) (”The theory of Zi Mo Zi,” 1904), and eventually to that of Zhongguo Zhi Wushidao (中國之武士道) (”Chinese Bushidō,” Oct. 1904). The present paper also discusses the origins of Liang's arguments and traces them to the influence of Fukuzawa Yukichi, Inoue Tetsujirō and especially Arima Yūmasa, a student of Inoue, who came up with the phrase ”Meiji Bushidō” during the 1904-5 Russo-Japanese War. This study demonstrates that both Chinese and Japanese intellectuals employed the term Bushidō (Wushidao) to reconstruct their sense of national identity and destiny. This study also examines the contemporary claims of Japan and China for the leading role in East Asia, based on their respective interpretations of Bushidō, which in turn related profoundly to state of their cultural inheritance, intellectual progress and political realities of the day.