requestId:68499abd1b28f8.81416200.
Original topic: Building soil as the first phase of the Fortress Renshengfang – The Change of Wuxu
Author: Euro-Yang Zhesheng, Zeng Yi, Chen Ming, Tang Wenming, Cheng Guangyun
Source: Author’s draft
Time: Confucius was in the 2569th year of Wuxu on the 13th day of the Xuanyue of Wuxu
Book
Jesus October 21, 2018
September 21, 2018, to commemorate the 120th anniversary of the transformation of the Wuxu method, relevant scholars were invited to discuss it. The summary is as follows:
Euro-Yang Zhesheng: Kang Youwei’s future consciousness and social imagination – the three questions of Kang Youwei’s big contemplation
The result of Kang Youwei’s most creative meaning in thinking is “Big Together”, which is a classic of his future consciousness and social imagination. Kang Youwei’s initial external thought was Western Studies. By connecting to Western Studies, he wrote the “Complete Book on Realism and Public Law”. After Kang Youwei’s death, he combined the research and governance of Confucian classics with the assessment of European, American and Indian tourism, and formed a social philosophy system that combines internal and external systems. Kang Youyi was cautious in creating and publishing “The Book of the Great” and his thoughts were a new world view, which was different from the national situation of the traditional Chinese scholars. The contradiction between his inner imagination and old thinking is a reflection of the confusion of the times. Zeng Yi: King Su or the True King—Confucian political participation
Kang Youwei’s lifelong political practice activities can be divided into three periods: the transformation of the law in the Xu Dynasty, the royalist activities that undermine the conditions of the destiny, and the establishment of Confucianism after the country and the advocacy of the republic. The political activities in this place often have two lines of light and darkness. For example, during the Wuxu period, the method of promoting the new transformation of the new was the light line, and at first the cooperation with the reactionary party members was the dark line; during the Gengzi period, the Tang Caichang’s independent army aggression was the light line, and Kang Youwei had two strategies of raising troops, attacking Hubei, and sweeping the Changjiang River and directly storming the Beijing masters, which was the dark line. So, how can we understand Confucian politics from such political activities that are intertwined with light and dark? The Gongyang family believed that Confucius was the King of Su, who was a sage and virtue and was in power, so they passed the imperial edicts to the later kings by writing “Year”. Whether Confucius called King Su himself or the Han people respected Confucius as King Su, it was all because “Year” had the nature of “a king’s law”.
However, if you understand Confucius’ political practice activities throughout his life, you will obviously have higher desires. This movement from Confucius’s rebellion, Buddha’s summons, and sending Zizhu to Chu to seek the 700-mile book club, and seeing Zhao Jianzi in the west and turning against him, it is enough to show that Confucius was determined to imitate the example of Taoism and Wen Zhu. The fallout or failure of political reality affected Confucius and later Confucianism’s political management theory and political participation methods. Later Confucianism mainly participated in politics through two methods: writing books, speaking, doing officialdom and teaching. Confucianism adopted these two methods, which were most basicly traced from Confucius’ personal political practice, and the most important of these was to use the monarch’s power to practice the way. Whether it is the Confucianism’s extensive pursuit of “get the king and do the way”, and the more noble “to be the king and the Shun” of the Confucianism of the Song Dynasty, they all have the conditions of using the king’s power to do the way.
In this regard, we can compare Confucianism with several other large numbers of teachings to find this characteristic better. For example, the characteristics of the religion of the common people who were at first affected by the harm caused by the dangers affect the alienation of the intellectuals from politics later on, that is, the attitude of advocating politics affects politics; as for Islam, because it acquired political power for a long time, it decided that religion always had a strong political nature, and learners who were proficient in teaching methods often had the energy to overpower political power. Compared with this, the position of Confucian scholars is obviously higher than that of Eastern intellectuals and lower than that of Muslims.
Chen Ming: Looking at the mistake of the 1990s from the perspective of imperial authority – using the wisdom of the Meiji Reform of the 1990s
The explanation of the mistake of the 1990sSweetheart Garden is very necessary to find a new perspective. The current interpretation framework, five-stage discussions may explain the corruption of feudal level, or explain the weakness of the income level of investigation of the European School believes that civilization has strong old-fashioned ideas, and is more important than the destruction of Asia in Japan (Japan), and China’s Chinese and Western use is not sufficient. In addition, there are also people who look for it from a personal perspective, and think that Kang You is a person who is in a state of restlessness. In fact, the reform of the 18980s can understand a top-down political transformation. Its victory and failure are the first to decide whether the reform initiator, the imperial authority, arranged the arrangements of the court and society, and the details of this arrangement are closely related to the favor structure of the court and society at that time.
From this perspective, looking at the power format and organizational structure at that time, it can be said that failure is not prevented: the decision to make the power was distributed to friends by the empress dowager, and the court was in the court. The government still has a strong division between Han and Han; political power is more important than the inside, and Han people have a large position after the emergence of their power, and their central power has become smaller; military power is importantly controlled by the Hunan Army, Huai Army and other military groups; from the perspective of team strength, relying on a group of books and students, they have separated from the new officials. All of this can be seen more clearly by referring to japan (Japan) as a model. Japan (Japan), who was knocked open by the U.S. military, can be regarded as a rebel against the enemy, and his power was concentrated on Emperor Meiji. The fall of the curtain and Wang Zhengju present a strong sense of national identity. The key point of the major political dynasty is to establish a county in the vassal state. This measure was explained in the great situation as the development of feudalism to capitalism. In fact, it was mainly to concentrate political power in order to meet internal challenges, and to double the description of the Zhou and Qin changes with the focus on Shangjun County system and the centralized power system.
So, just talking about the matter, the failure of the Wuxu Changes and the weak imperial power are the key. And after that, there are differences in history, civilization or civilization.
japan(Japan)Baosheng Sweetheart Network is an island with a single ethnic group and a highly homogeneous society. As a dynasty established by the nomadic tree, the Qing Dynasty was a gathering of multiple parallel societies, and the political civilization was diverse in its vitality. Although the implementation of the centralized power system—this is a necessity for the imperial political structure, it was already in the late dynasty, and the things that were discussed later can actually be said to be their prevalence. I would not have thought of using Huang Zongxi’s law to describe this little to nourish my feelings because it implies a solution plan that is self-righteous, but it is not. This is our destiny. As a department or as much as possible in the national salvation movement, the goal of political transformation should be to continue the existence of this political coordination and revitalize it. In this way, all choices, dictatorial, or administrative, must be subject to the basic borders and ethnic groups of the empire. Europe’s modernization is based on the differentiation of the empire as the national nation as the price or path.We are not, nor should we 号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号�
So, if you recite the transformation method of 1898 tomorrow, you should re-establish their historical context, develop from the reconciliation and diversity of civilization, and find new inspiration and ability.
Zhang Xiang: A comparison between the dissection and Confucius’ meaning of Confucian history – the modern relationship of “big and common religion