本文扣緊明治維新以後的陽明學，如何一步步成為推動國家主義甚至大和魂的精神修養學說，特別是在軍界、政界、學界如何引領風騷，使得「陽明學」溶為「尚武精神」的武士道論。論及「尚武精神」，則不能不注意與其相關的「修養論」，日本近代這套軍人修養論非常不同於儒教士大夫的修養論。本文在第二節交代維新以後陽明學為何會與武士道形成密切的關係，這與維新功臣熱衷陽明學的事實且經過學者的吹捧有關。第三節則企圖分析右派學者如何將陽明學轉換成為「軍人武德」甚至「神道化」的修養論，是一種狂者型的陽明學，使得陽明學染上國家主義或神道學的色彩，並且蔚為主流，促成了「武士道化」的日本陽明學之特色。最後第四節結論中反思戰前這波被武士道化的「日本陽明學」，當時也回傳到中國，成為維新派與革命派軍事將領熱衷的精神修養學說，提出未來陽明學研究的展望課題。

This article closely examines how Youmeigaku since the Meiji Restoration became a theory that drove nationalism and even the spiritual cultivation of Yamatodamashi (Japanese spirit) forwards, step by step. The article especially focuses on how Youmeigaku was pioneering in the circles of military, politics, and academia, hence, making itself an ingredient of martial Bushido. When it comes to ＂martialism,＂ the related ＂self-cultivation＂ cannot be ignored. This military self-cultivation in early modern Japan is different from that brought forth by the traditional Confucian officials. In the second section, the article treats the reason why Youmeigaku following the Meiji Restoration emerged closely related to Bushido. This was in large part owing to the fact that the Meiji ministers were keen on and scholars advocated Youmeigaku. In the third section, the article presents a further analysis of how the rightist scholars transformed Youmeigaku into the self-cultivation of ＂martial virtue＂ and Shintoism. It was a fanatic Youmeigaku, colored by nationalism and Shintoism. It thus became a mainstream thought to give birth to the Bushidoized Youmeigaku. Lastly, the concluding section reflects on how this prewar Bushidoized Youmeigaku returned back to China to become a theory of spiritual self-cultivation attractive to both Reformist and Revolutionary generals. The article thereby hopes to open a prospective subject for the future studies of Youmeigaku.