【張翔】共和與國教——政制巨變之一包養價格際的“立儒教為國教”問題

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Republic and National Education—The problem of “making Confucianism a national education” between the huge changes in the political system 

Author: Zhang Xiang (Deputy Professor, Capital Teacher Fan Da Civilization Research Institute)

Source: “Opening Times” 2018 Issue 6

Time: Confucius was the 7th day of the tenth month of Wuxu

             Jesus November 14, 2018

【Content summary】 This article takes the political arguments that Kang You advocated in the early years of the country, and discussed the modern political transformation problem of China for this initiative. Kang You’s plan to compete with political parties based on the Confucian Party is a religious phenomenon of political partying, which can be called a religion that transcends the political party’s borders. In addition to opposing the establishment of state religion, Yuan Shikai’s argument for respecting Confucius had all references or calls for Kang You as the key points of respecting Confucius, including the reason for respecting Confucius in the Republican era, the arguments of the origin of the common people and the political and religious customs. During the New Civilization Movement, Kang Yousheng’s great teachings were systematically criticized and denied for the first time, and were regarded as the foundation of imperial and specialized ideological civilization. This article believes that Kang Youxuan pointed out that the “dividing of church and state” trend in the meaning of separation between politics and religion is a serious change in modern society compared to modern society. Kang You realized that it was impossible to return to the traditional era of political and educational harmony, and could only continue to explore on the basis of the separation of political and educational differences, and further promoted the political transformation from the traditional political and educational harmony to the “education” to lead the “politics”.

 

 【Keywords】 The Great LearningIntegrity pipeline, cross-political religion, national education, separation of state religion, modern political transformation

 

1. Introduction: “Large-to-people education”, national education problems and the moral foundation of republic

 

 Kang Youwei and his students Chen Qingzhang and others promoted the establishment of Confucianism as national religion after the 1911 reaction. This is one of the few political phenomena in modern China that regard “national education” as the central debate topic. The three religions of Confucianism and Taoism in China have long been passed down, but China’s tradition is that secular countries and secular civilizations form a “big unity”, and various religious wars are in common, and the “three religions are combined”. This is the most basic difference between the political and religious relations in Europe, which has been trapped in religious wars for a long time. [1] According to Wang Wei’s statement in “The Original Dao”, China is “disciplined by politics” from Eastern countries. 【2】In the long period of imperial system, Confucianism has never beenA built-in religion, the leader of the Shilin was not the living leader. Some areas in China, such as the West, once had the political power of unity of politics and religion. The modern Chengtian movement also established the political power of the government, but the central dynasty was never established in the tradition of establishing a state religion.

 Kang You’s important support for the idea of ​​”establishing Confucianism as a national religion” was not the traditional Chinese political and religious system, but the long-term tradition of the central dynasty that admired Confucianism. However, even if political rulers like Yuan Shikai, who loved Confucianism in the early years of the country, had many ways to promote Confucianism, they might not be willing to “show up the snake” to establish a national church that can restrain its own power; if political rulers no longer like Confucianism, there would be no discussion on the founding of state religion. The “Making Confucianism as a State” discussion was cited in the national and social discussions in the early years of the country. After Zhang Xun refuted in 1917, the impact of this discussion was agile and even hiding in the national political process in China. Although Kang You’s intention to establish Confucianism is to establish Confucianism, the establishment of Confucianism as a state religion and disagree with China’s political tradition, this is a major reason why Kang You’s establishment of the state religion cannot realize.

 

 In the study on Kang You’s “establishing Confucianism as a national religion”, there is a clear phenomenon of contradiction that has always been ignored: although Kang You opposed Yuan Shikai’s revenge, and Yuan Shikai also opposed Kang You’s initiative to “establish Confucianism as a national religion”, the new civilized movement that began to rise during Yuan Shikai’s revenge period made Kang You an important debate with his provocative Confucianism as a revenge movement. The leader of the movement believed that Kang You provided Yuan Shikai with the ideological resources of Confucius’ rejuvenation, and his editor “The “Unbearable” confusion is nothing more than a precedent for the sacrificial society.” [3] Why does the new civilization movement have such a seemingly inconsistent argument for Kang’s rebellion with Yuan Shikai? This problem has not been clearly sorted out in previous research and discussions.

 

 In the past, there were two important research directions for Kang’s idea of ​​”establishing Confucianism as national religion” and political research. First, it is believed that Kang You made Confucianism and made Confucianism a state religion to promote it, which is a historical development, and he gave a simple denial of this political phenomenon. This study is often seen in the mid-to-late 20th century. Second, it is believed that establishing Confucianism as national religion can provide the main foundation for the rejuvenation of Confucian civilization, and Kang Yousheng’s national religion concept still has its main historical meanings and real value. In recent years, relevant departments have discussed Kang Youxi’s national teaching theory, and the differences include sympathy for Kang Youxi’s Confucianism and national teaching theory. The focus problem concept of these two research directional coordination is to judge the historical value of Confucianism.

 

  In the past, there were discussions about Kang and Confucianism, whether they were sympathetic or sympathetic, and they were deeply influenced by the new civilization movement’s relationship with Kang and the reconciliation. Kang You are involved in Zhang Hui’s revenge and correct the landIt is not targeted to prove that the new civilization movement’s previous criticism of Kang’s reconciliation with Yuan Shikai. This judgment has a profound impact on later generations, which makes later generations rarely pay more attention to the rejuvenation of the rejuvenation of the form of rejuvenation, that is, they suddenly emphasize “bigness” and the connection between this rejuvenation of the rejuvenation of the form of Confucianism and Kang You are related to the rejuvenation of the confucianism. Ignoring this key element, it is difficult to fully understand why the New Civilization Movement regards Confucianism as the enemy of the Republic and establishes the “Eastern Civilization” as a basic intellectual framework for the criticism of Confucianism.

 

 This article will sort out Kang Youwei’s “big education” thinking and the revival relationship between Yuan Shikai’s revival conception, and will also analyze the systematic criticism of Kang Youwei’s “big education” in the new civilization movement. Since Kang Youyi advocated the establishment of Confucianism as a part of his imperial rejuvenation, his “big” side as the foundation of Confucianism has been ignored for a long time, and the internal structure of this systematic criticism has also been well understood for a long time.

 

2. The structure of cross-political religion: the bifurcation and recession between the establishment of party and the establishment of Confucianism

 

 Kang Youwei’s Confucianism has its own unique point, that is, the foundation of Confucianism with the principle of equality is laid down as the foundation of global religions. What he called “Confucianism with great cooperation” was actually “to support Confucianism”. [4]

 

From the final stage, Kang Youwei’s efforts to establish Confucianism and the efforts to establish political parties have the goal and effectiveness of cooperation, and it has both progress and intersection. Before meeting Emperor Guangxi, the establishment of the Strong Society and the Holy Society was a part of Kang Youwei’s efforts to “believe in the bottom” and drive the people from the bottom up to reform and save the country. The Beijing Institute of Strong School and the Shanghai Institute of Strong School we