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《中庸》历来与儒家的圣人问题密切相关,康有为将《中庸》看作“孔子之行状”。康有为所提出的“孔教”思想的核心首先就是要确立孔子的教主地位,并将《中庸》看作明见孔子之圣性的著作。其《中庸注》虽然引进了许多新内容来加以解释,但他的新解与“中庸学”传统也有着内在的张力。在其《中庸注》中,康有为论述了孔子立教改制的基本原则,认为孔子不仅仅是圣人,更是超拔于所有历史与所有圣人之上的神人。康有为更将公羊学的“三世说”改造为儒家式的历史进化理论,以平等、民主的太平世作为最终归趣。同时,借鬼神来为孔教之教化助力,并提倡工业以益进文明。他的孔教设想使得儒教超出传统的设定,成为一个极具容纳性的系统。然而,这种解释也带来了很大的问题。但康有为在新的历史情境下探寻儒家文教整体的存续与新生则值得肯定和继承。
The Doctrine of the Mean has always been closely related to the issue of the Confucian sages. Kang Youwei regarded the Doctrine of the Mean as Confucianism. The core of “Confucianism” proposed by Kang Youwei is firstly to establish Confucius as the leader of Confucianism and to treat “Golden Mean” as a book to see the holiness of Confucius. Although his “moderate meanings” have introduced many new contents to explain, his new solutions and internal tradition also have inherent tensions. In his Annotations of the Mean, Kang Youwei discussed the basic principles of the constitutional reform in Confucius. He believed that Confucius was not only a saint but also a supernatural being above all history and all sages. Kang Youwei further transformed the theory of the “Three Sovereignty” of the Ram School into a Confucian theory of historical evolution and ended his career with equal and democratic Taiping. At the same time, through ghosts and gods to help teach Confucianism and promote industry to make progress. His Confucianism supposes that Confucianism has become a very accommodating system beyond the traditional setting. However, this interpretation also poses a great problem. However, Kang Youwei is worthy of affirmation and succession in exploring the existence and newbornness of Confucianism as a whole in the new historical situation.