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Kang Youyu’s reflection on national values and his imagination of the order of the world
Author: Gan Chunsong
Source: Author Author Authorized Confucianism Network, Originally published by “Modern Confucianism”, edited by Guo Xiaodong, Sanlian Bookstore November 2018 edition
Time: Confucius was the 10th month of Wuxu in the 2569th year of the 10th month of the 19th month of the 25th and 69th year of the 10th month of the 19th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29th month of the 29 Jesus November 16, 2018
At the moment when China is slowly integrating into global society, how can Confucianism, which has been fully in danger, continue to have its own general appearance of value? This is both an urgent problem and a very hard-working problem for Kang You, who has been awakened before the times. China’s defeat in the competition with the East means that in a world format with victory as a judging standard, Confucian values clearly lose their real power. Therefore, in Kang Youwei’s view, emphasizing the eternality of Confucianism only in terms of faith does not prevent it from truly solving the value crisis faced by Confucianism. Therefore, he chose the ram science with open interpretation as a framework for changing the Confucian value form: this Confucian timely form based on the three-generation sayings can not only correlate Confucianism with the common learning, but also need to obtain new forms and space for development for Confucianism to adapt to the challenges of the East.
In the process of emphasizing the generalized Confucian language, Confucianism’s theory and the abstract tree-studded tree-studded leader were also Kang Youwei’s focus. Kang Youwei wanted to use this to establish a new color of Confucius’s qualities beyond the limitations of the ethnic nature of the people in the modern civilization format, namely the “big land leader”, and not only the “main ruler” of the Han tribe or the “China” as the ethnic country. Therefore, in the preface to “A Study of Confucius’ Reformation” written after 1892, he emphasized that Confucius “is a god, a sage king, a teacher of the world, a protector of the people, and a leader of the earth”, and criticized the Confucian scholars who were the Confucian scholars after Han Confucianism and the way of domineering the vastness of Confucius, which led to Confucius’ restructuring and seeking great common sense. [1] However, Kang You, based on Confucianism, had the best efforts to rebuild the Confucian general temperament bureau, and in reality, he encountered very grand difficulties and discussed this need.
In this article, I will focus the discussion on the writing of “The Book of the Great” conducted by Kang You on this basis. If the important structure of Confucianism is related to value.In terms of continuity, then, the design of the same order has shown Kang You’s criticism of the rebirth of the “country” and the proposal of “to the world” to reflect Kang You’s dissatisfaction with the modern national system, but also as a blue picture of the new world drawn based on the Confucian national view. This article is important to unfold from this perspective.
(I) Criticism of the value of “national” and the development of the “righteous” world
The academic community generally believes that Kang Youju is the first person in modern China to have “national consciousness”. In his understanding of the Chinese crisis, it pointed out that the most important source of the dilemma in modern China is that China is no longer the middle of the world that has always been considered by itself, but has become a unit of the world composed of many countries, or even a relatively low-truth edge existence. This change in self-awareness is such a big deal, and even people at that time realized that this was a “big change that has not been seen in three thousand years.” In the “The Fourth Book of Emperor Shangqing” written in 1895, Kang You pointed out that the current Oriental and modern times once ruled the surrounding tribes of China, their energy comes from the “rule of law literature” based on “intellectual learning”. Kang You believed that the key to competition was to understand the energy reasons behind the material products through those ships and guns.
Kang You’s understanding of the country and how to establish a modern country in China, I made some preliminary explorations in the book “Cultivation of the Country”. [2] However, from the overall format of Kang You’s thinking, for the “country” The thinking of the problem of “home” is just that Kang You realized that this problem was close to China’s actual needs at that time. Even when China was founded and he tried to correct the political design of the early days of Japan, his thinking was still clear that the region was divided into two dimensions: “time” and “future”. In his 1912 “The Discussion on the Rescue of the People’s Republic of China”, he said: “Those who value the people are benevolent, those who value the people are righteous; those who value the people are against the inside, and those who value the people are against the outside. Although those who value the people have no place to go outside, the whole country has a unified policy; those who value the people are against the outside, and all those who value the people are against the outside are competitive. Now our country has no monarch, no monarch is against the outside, and France emphasizes the people’s Republic of China. The meaning of this has been gone. Now it is a nation, which is not a unified system. In ancient times, the meaning of the whole country is even more untrue. I have to rely on the efforts to pursue it, and I have no time to give it to you every day. I have lost my time after I have lost my time. However, the country is the most important thing, which is the current meaning of time. If I want to preserve and stand strong in the big land, I should know what I have to do.”[3]
Of course, Kang Youyu clearly proposed that China at that time should have made a breakthrough from saving the country, but the young actress who was rated by value was the heroine. The heroine in the story is a great judge in this drama, and he does not believe that the same country is of high value. In the historical discussion of Kang Youli’s transformation from “a turbulent world” to “advance world” and “advance world” and “advance world” that was erected by Kang You to “advance world” and “advance world” in order to stand up according to Gongyang’s learning, the justification of the “country” is the stage.Only when the country is peaceful and peaceful will the country be valued.
This value setting comes from the Confucian “public” thinking. The public discussed by Confucianism naturally has its own level. For example, for individuals, the family is public; for countries, the family is private; then for the whole country, the country will become private. Kang Youyi’s systematic classical explanation of this during his despair period, [4] was to try to develop Confucian “national learning” through his understanding of classical knowledge.
To establish national studies, Kang You first determines the color and position of the “person” from the beginning. When explaining the chapter “The Destiny of Heaven” in the “Notes on the Mean”, Kang Youwei proposed that “man is not something that humans can do, but is born by heaven. Nature is the quality of birth. It is based on the weather and regards it as a god, and is not passed on to parents as body and soul, so it is based on heaven.” [5] From this view, we can understand that Kang Youwei is to implement the basis of order to individualized people.
Kang Youxi’s emphasis on the popular version of “The Book of Songs” was compiled by the students of Zengzi’s school. What is important is that Confucius’ thoughts during the “well-off” period developed by time. In Kang’s view, this cannot reflect the whole picture of Confucius’ thoughts, and what is more serious is that the students of the Zengzi system concealed the face of Confucius’ big discussions. [6] In this way, in order to highlight the idea of the age of Yangtuo’s ancient transformation, the “Onlines” that has been reg
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