【馬一包養網站永康】年夜同的“發明”:康有為《禮運注》析論

作者:

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The “invention” of the same person: Analyzing the “Letter Notes” by Kang Youwei

Author: Ma Yongkang

Source: “History of Chinese Philosophy” No. 4, 2019

Time: Confucius was the second day of the third month of the Gengzi in 2570 Dingmao

                                                                                                                                                                                                        � But in modern times, due to the rapid changes in Chinese society, the position of “Travel” has been dramatically gained momentum, and the major illnesses of the people have gained attention and expression from time to time, and has been used to support various social fantasies. In this change, Kang Youwei’s efforts are undoubtedly the most worthy of attention. He singlely selected “Travel” as annotations from “Travel” and made a remarkable “invention” of the big and small. With many differences, he not only used “Travel” as a popular traditional civilization resource to build a fantasy society, but tried to build Confucianism through “invention” to enable Confucianism to continue to develop modeling and influence the future society.

 

 

 

Kang Youwei (1858-1927)

 

1Confucianism

 

Kang Youwei wrote in “The 2,435th year of Confucius, the 10th year of Guangcheng” (page 554)[2], that is, in 1884, but Mao Hai built KangCaring conditionsThere are questions for writing the articles in the Death Sea between 1901 and 1902. [3] In the text, Kang Youwei clearly stated his idea of ​​constructing Confucianism:

 

The way of Confucius is vast, he judges the heavens, has six connections and four deeds, and his power is invisible. However, with his vastness and prosperity, he combined the 2,500-year-old lunar calendar, combined with the 40,000-year-old people’s wealth, and the same essays as Japanese (Japanese), Gaoli and Annan, he established himself as an official, wrote as a national religion, read it, respected it, and admired it, but he was free from lust, and was extremely vague, and wanted to be Confucius.The ultimate way of ps://twsugargirl.org/”>博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博� href=”https://twhugdating.org/”>Bao Fengmei! (Page 553)

 

 

 

 

Kang Youyun for “The Legend of the Condor Heroes” (Read the 5th chapter of “Unbearable”)

 

He claimed to have discovered the secret of Confucius’s Way of King Su, and borrowed the lyrics of “The Legend of the Condor Heroes” Taiwan Baozhuang Network positioned Confucius’ way as “six connections and four deeds, their power is everywhere”, covering all aspects of human life. Moreover, his generation of Confucian scholars failed to have this discovery from being attacked by Xunzi and Liu Xin , Zhu Zi and others’ limitations: Xun Xue was too arrogant to emphasize the etiquette, Liu Xin committed falsehood to confuse the truth, and Zhu Zi was “partially at ease” in the cultivation of his mind and nature. Therefore, the goal of his annotation was to “invent” the same, “making Confucius’ way shine brightly.”

 

This is to build the href=”https://twlog.org/sugarbaby/”>Baohao’s Confucianism was clearly expressed when he wrote to Zhu Yixin:

 

When he was writing a letter to Zhu Yixin, he was very different from the learning of Confucius at night, and then he realized that Confucius was the saint of creation, established people, created the Well Field, developed the Three Symbols, made the literary, Taoist, and Shun, played the yin and yang, and was subtle and profound. There is nothing to cover. Now I have discovered that Confucius’s way can be conveyed without the power of the country, but he can develop the meaning of teaching, publicize and protect it, and can make the earth mixed. (Note: It is not impossible to achieve without publicity, so it is the most important thing to apply teaching now.) … First, I will clear the truth to Confucius’ true face; second, I will understand Confucius’ restructuring to see that his life has not been seen; (Note: I have said that the reform is one end, and there is no expectation of the method of restructuring today, and it will be misunderstood at the foot of my feet.) I will append it with the tribute and the characters to form a unit; after seventy sonsKeep it up and see a large number of people. The previous statement of Xihan was the note of the “Five Secrets” to preserve the old statement and make it a story; then Confucius’ subtitles of the meaning of the great meaning, thinking it is a story. [4]

 

“Juge and his death” refers to his first book in 1888 when Emperor Qing was frustrated and returned to his old country. Through concentrated study of Confucian classics, he realized that “Confucius was the saint of inventorialism.” Therefore, he believed that “it could promote the teachings and promote the preaching of the teachings” and that Confucius’s way could “get mixed together the earth” without relying on national power. This is to learn Confucianism from the beginning and teach. Kang You is the origin of this method, which is important from Christianity. In his eyes, Christianity’s principles are far less “subtle and profound” than Confucianism, but their ability to spread rapidly around the world is the key to having religions and strong teachings that can attract popular and popular people. Teaching is the foundation of teaching, so he proposed that “the most important thing to apply teaching is to do now.” Of course, these teachings need to be interpreted in his method, and to construct Confucianism as an unconstrained academic statement. To this end, he proposed a large-scale “comprehensive teaching” plan, in which his works can find a corresponding position: “First to clear the sacrificial examination” is “New Learning and Examination”, “The second Ming Confucius’ restructuring” is “Confucius Restructuring”, “Record the sacrificial examination of the post-seventy-son scholars” is “The Notes on the Notes on the Doctrine of the Mean”, “Mencius Wei”, etc. It is worth noting that in the note, he clearly denied Zhu Yixin’s doubts about his “now entrusting King Su’s restructuring so that he can pursue the reality of the new law.” [5] This is certainly not a complete belief. Advocating Confucius’ reforms will definitely include “the right to change the law today”, but his denial and confession of Confucianism is not only focused on advocating the current reforms. As he said, Confucius’ restructuring was only one of his Confucian religions, because “all the leaders of the land do not restructure and legislation” [6]; at the same time, the Confucius restructuring that he advocated was the development of the entire human society, and it was not covered by the current transformation.

 

 

 

Kang Youxuan’s “Revised Confucius” (Edited by the Qing Guangxuan Hunan Weixin Book Bureau)

 

The “Treeting Notes” can also be printed that Kang Youxuan’s goal is not to advocate the current transformation. In the past, although he believed that China had become well-off and needs had evolved to the same level, which meant to promote China’s current transformation, on the other hand, he proposed “to place people born in the same land” to make “the land arise in the world” (pages 553-554), which clearly exceeded the goal of advocating the current transformation. After becoming accustomed to the country, he mentioned the “Travel Notes”, which were related to the reconstruction of Confucianism. For example, in 1912, I wrote to Chen Weizhang, saying: “I have the following notes: “Travel”, “Doing the Mean”, and “Four Consciousness”Books’, Age and Gifts can be selected to preach and publish the meaning of “Presenting peace, inheriting peace, and great commonality”, which makes people not doubt the failure of Confucianism by resolutely relieving the truth of the monarch and ministers. ”[7] He believed that his plan was “invented” by “inventing” a great idea, which could eliminate the impact of the republic on Confucianism by replacing the monarchy, and dispel people’s doubts that Confucianism cannot be adapted to social development. A more straightforward statement was shown in 1913 “I can’t bear to be confused” The advertisement for “Greetings” was included in the “Benefits” sold. The advertisement was not signed, but he was running the magazine alone at that time. Although it could not be confirmed as written by him, it was approved by him at most. The advertisement read:

 

After exa


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