【吳震】近代中國轉型時代“政教關系”問題 甜心寶貝一包養網——以反思康有為“儒教”運動為焦點
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The “political and educational relations” problems in the modern Chinese transformation era
———Reflecting on Kang You as the focus on the “Confucian” movement
Author: Wu Zhen (Xu Dan Daxue)
Source: “Modern Confucianism” album 3rd album, edited by Guo Xiaodong, 3rd album store November 2018 edition
Time: Confucius was the 14th October of Wuxu
Dingsi
Jesus November 21, 2018
The 19th Century’s transformation method was as bad as possible, but it brought violent shocks to the Chinese traditional society, which at most showed two serious consequences: First, the Chinese traditional political order had been difficult to maintain a normal state and began to collapse, which led to the subsequent crisis of China’s political order; First, China’s traditional civilization began to be widely suspected and entered the era of “doubting everything”. From 1895 to 1920, about thirty years, for China, it was not only a period of social transformation, but also a period of change of concepts. [1] People think that China has serious problems, whether it is politics, education, systemic or morality. As a result, various problems were exploding, resulting in “the question symbol flying all over the sky” (王王王王). After the May Fourth Movement, Hu Yingxiong (1891-1962) even called China to enter the era of what Nietzsche said, “estimating all the value from the head VIP“, and even thought that these eight words were the “best explanation” of the new era. [2]
On the other hand, since the “post-foreign movement”, the three major numbers of “protecting the country”, “protecting the species” and “protecting the children” have been under the political or civilized old and new schools. In the era of the reform of the Wuxu period, Kang Youwei (1858-1927) advocated the reconstruction of “Confucianism”, thinking that this could solve the problems of “protecting the country” and “protecting the children” under the confrontation between Chinese and Western civilizations. After the initial establishment of the “Republic” in the Xinhai Rebellion, Kang’s family still refused to give up their own ideas and encouraged his disciple Chen Weizhang (1880-1933) to establish a national “Confucian Association” organization at the end of 1912, and also launched two (1913 and 1916) to ask the National Association for the establishment of Confucianism as “national religion”, but the results were not profitable. Because the two consecutive imperial “reconstruction” of Yuan Shikai (1859-1916) and Zhang Yu (1854-1923) both applied the power of “Confucianism”, and even made the Confucianism “disrupted its reputation”. At the same time, the “New Civilization Movement” represented by “New Youth” in 1916 was alsoThe firepower of criticizing Confucius was strengthened, and since then, Kang Youshi was regarded as a representative of old civilization and old power, and he could no longer see his appearance on the Chinese political stage.
It can be seen that from the transformation of the Wuxu method to the new civilization movement, in the historical process of “thinking wars” caused by various “theory propositions” and “problem symbols”, the “Confucianism” problem has always been hidden. From a general perspective, the two sides in the “Confucianism” debate are fighting two questions: Can Confucianism be a religion? [3] Can the republican government need Confucianism? But in fact, behind the Confucian problem, there is a more essential problem: how should the “political and educational” problem be handled to rebuild the order of China’s political and social circles.
Originally, the word “politics and religion” in the context of Chinese traditional civilization does not mean politics and education. The relationship between the two does not constitute a serious conflict, because Confucianism is neither religion nor church, and the national power and the Confucian group are in a mysterious relationship that applies and constrains each other. However, in the “transformation era” at the end of the 19th century, under the continuous impact of European thought, with the continuous advancement of various external political theory and religious power, the nature of political and educational problems had undergone major changes – should politics and religion not be determined or should they cooperate with each other? Many people realize that the incompetent reason for China’s traditional civilization is that it lacks religion, so it should simulate the East to rebuild religion in China, thereby improving the quality of civilization and strengthening the mechanism to resist external forces. As a result, political and educational issues suddenly became a major issue closely related to civilization reform and institutional reform and attracted much attention.
Especially in the current situation of “Kangyou is popular”, political and educational problems are also rising. Related explorations seem to be no longer enough to satisfy historic descriptions, but should also advance to theoretical reconstruction. So, what is the “political and educational”? How should the fantasy status of the two be appropriate? However, the exploration of this article is not constructive, but rather a descriptive strategy to reflect on the various expositional characteristics of “political and educational” problems in history, and to make a reflective exploration of this.
1. Why has the problem of “political and educational” become a “problem”?
For example, at the beginning of this century, there were discussions on “the unity of politics and religion and Chinese society”, which described the entire history of Chinese traditional society into the form of “the unity of politics and religion”; [4] Earlier, in the academic discussions about whether Confucianism can be a religion in the 1980s and 1990s, similar discussions appeared. [5] After the country, in the 21st century, with the rise of the “Political Confucianism” discussion, in the past two consecutive years, three profound academic works have been well-soundingly adopted the term “political and religious”. [6] So, what “new wine” can the “old bottle” of “political and educational” be decorated with? On the one hand, some scholars still use the concept of “integration of politics and education” to cover the history of Chinese civilization in the past two thousand years since Qin and Han; anotherAs for, from a certain theoretical perspective, we will try to plan blue pictures of the future direction of politics and education in China from the blue. It indicates that the academic community is changing its focus, and political and educational issues are becoming “discussed”.
We will start with an article ten years ago. The text uses the theory of contemporary oriental political and religious studies to conduct a genre assessment of the “State-Church Relationship” (State-Church Relationship) [7] problem. The author believes that there are four important “political and church relations” in history between China and the West. However, the form of Chinese politics and church in history belongs to the form of “political and church leaders from the perspective of politics and church leaders” – neither a strict “unity” or “dividing” nor a loose “reliance” form. What Chinese religions have developed is the effect of “Yingyi King’s Transformation”, and dynasties can helpSweetheart Baobabaobaobaobao.comThe relationship between politics and religion also shows the characteristics of “unity of rituals and politics”. [8] This view may be seen because the “political and educational relations” are indeed manifested in the different historical civilizations. However, this type of naming method is far beyond the schema. As for Chinese history, we must set two historical periods based on the pre-Qin period: that is, the ancient China before age and the imperial period after age, especially since Qin and Han (including after Song Dynasty), which have differences in political and religious conditions.
In terms of quality, in ancient China, that is, before the “silver mind was broken”, religious divine power and national power were under the hood of “destiny” and were in the form of “unity”, using the special statement of Chinese history, that is, “officials and teachers governing and teachings in unity”; and after the “silver mind was broken”, the transformation of human civilization and the rise of moral and sensory theory, was especially the structure of Confucian civilization. In the end, the political and educational relations were placed under the dominance of the “Dao of Heaven”, and severe changes occurred. Compared with Confucianism, the authority of emperors certainly possessed the position of “director”, but Confucian political philosophy also included traditions of “
