【干春一包養app松】康有為政治哲學的人道論基礎——以《孟子微》為中間

Keywords: Kang Youwei/Confucian Political Philosophy/Humanitarian Discussion/Political Order

Title Notes: The National Social Science Fund’s serious project “China Explanation History” (12&zd109); The National Social Science Fund seriously entrusted the project “The ‘China Agreement’ Construction in the Perspective of Civilization History” (15＠zh015).

Confucian political philosophy is based on the understanding of humanity, and the differences in humanity often determine the purpose of its differences in order and construction principles. The focus of the order problem is the relationship between human activities and the system. In other words, if humans want to have a wonderful life, is it the “self-restoration” that should rely on people’s hearts.It is still a perfectly-made “contract”, which seems to be a question that is difficult to discuss. According to Confucianism, the combination of education and order, which is called the so-called honor and punishment, supports each other, is its permanent position.

However, if we focus more on the positive attitude, Confucian political thinking emphasizes people’s “action”, that is, trusting saints to create good orders, but if these orders are to be influenced, we need to rely on the common moral conduct of people in the system. If there is no “correct person” involved, the order will be difficult to achieve its effectiveness. On the contrary, even if the order is broken, if there is a good person, you can try your best to maintain it. In “The Doctrine of the Mean”, we can see this saying: “The political system of civil and military is distributed in the basic policy. If a person exists, his politics will remain; if a person dies, his politics will be subsided.” “Therefore, the politics lies in the people. Take people with one’s body. Cultivate one’s body with one’s body. Cultivate one’s body with one’s body. Cultivate one’s body with one’s body. Practice one’s body with one’s body. Practice one’s Tao with one’s mind.” On the one hand, this means that the setting of ruling system and policies should be different from people, and on the other hand, it emphasizes the dependence of ruling system on people. Therefore, the Confucian political management concepts and examples are to emphasize the main nature of self-cultivation.

In terms of how to cultivate oneself, classical Confucianism has many angles of thinking, and its inconsistency is very largely determined by their “confidence” in humanity. Humanitarian problems have laid the foundation for methods of self-cultivation and social education. From this point of view, the coordinated dimensions and mental state dimensions of Confucian political philosophy are inseparable, that is, they are not separated.

From the introduction of Confucius’s distant nature, there are Mencius’s theory of nature and Xunzi’s theory of nature as the main axiom, and there are multiple tendencies such as the confusion of good deeds and Dong Zhongshu’s theory of “good deeds”. However, generally speaking, since the Tang Dynasty, Mencius’ theory of nature has gradually been determined by people, and it is the way of developing Taoist scholars to deal with good deeds and evil problems with the nature of destiny and temperament of nature, while Xunzi’s theory of humanity was rejected.

However, since Dai Zhen in the Qing Dynasty, Xunzi’s thinking was constantly valued under the conditions of determining Mencius’s nature, and thus, humanitarian views may have a certain logical connection with the rejuvenation of the Qing Dynasty. A special review of the related needs of these views and the humanitarian discussions in the late Qing Dynasty.

Since the end of the 19th century, the interpretation of Confucianism encountered absolute doubts, and the focus in the Confucian field has focused on the conflict between ancient and modern times within the academic system. In the context of the fact that Ram has become the foundation of political changes, there is little effort on the humanitarian theory that is the most basic in traditional Confucian thinking. In this context, Kang Youwei has always attached great importance to humanitarian issues and thus developed his political order concept.

To understand Kang Youwei’s humanitarian theory, in addition to his relationship with Ram III, the most important thing to pay attention to is his dual goals of humanitarian discussion: First, he intends to develop his “restructuring” and Rong Natung from humanitarian discussions.The second is to lay a new starting point for the political concept of the Party; the second is to propose a “newcomer” standard that is suitable for future political and social order.