維新後，一舉西化，歷經甲午、日俄戰勝，至明治30-40年代，國家主義逐漸高漲，傳統色彩濃厚之「修養書」風潮盛行，同時眾多之武士道論亦陸續問世，換言之，武士道論於西化、國家主義、傳統回歸等諸多浪潮中登場，其思想營為亦呈現多元。歷來之明治期武士道論研究大多傾向於自西化、國家主義等背景課題進行研究，本研究則針對武士道論自身對傳統思想内省之課題進行探討，乃以山岡鐵舟、新渡戶稻造、井上哲次郎之武士道論為對象，分析歸納三者各自所呈現之傳統省思，以廓清明治武士道論樣貌之一隅。其結果獲知，鐵舟的武士道論乃是明示武士道之要素為神儒佛，並主張以此遏止西化及科學至上之歪風，傳統思想成了對抗西化及科學之武器；新渡戶則清楚具體的定義了神儒佛三者之作用，並主張要以基督教來維持存續武士道，傳統思想成了調和基督教之材料；而井上則是自武士道擷取並否定了其佛教要素，且肯定強調儒教之道德主義，他主張要以武士道之實踐精神來實踐儒教以及觀念論之道德主義，傳統思想之局部成了融合德國觀念論之零件。此三者之武士道論可謂為一種以儒教為最大共通點之傳統思想再現

After Meiji Restoration, westernization took Japan by storm. Until the period of Meiji 30 to 40, nationalism gradually emerged along with the boom of the traditional writings of self-cultivation. Numerous Bushido treatises also came to the fore. Over the years, Bushido treatises research during Meiji has been more oriented towards the research topic about westernization and nationalism, and studies on the introspection of traditional thinking are relatively rare. In light of this, focusing on Bushido treatises by Tesshu, Nitobe and Inoue and their traditional thinking are analyzed and generalized to compose the following fact Tesshu explicitly disclosed that the essence of Bushido is composed of Shinto, Confucianism, and Buddhism, turning traditional thinking into a countermeasure against westernization and science; Nitobe clearly defines the correlations between Shinto, Confucianism, and Buddhism, turning traditional thinking into a medium with which Christianity can blend; Inoue negates Buddhism but affirms Confucianism, turning parts of traditional thinking into modules which can be put together with German Idealism. Thus, we can say that the three revitalized traditional thinking with Confucianism as their commonality