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本文梳理了康有为流亡之前立学与立教的思路演进过程。他首先致力于综合全球诸教诸学,建构全球性的公理之学,并为公理之学确立“宜于人道”的衡量标准;进而指出,孔子之道最宜于人道,孔子的太平大同之学即包含了人类公理,孔子堪为“大地教主”。以此为基础,康有为主张立孔教,并在流亡之后认为,作为“人道教”的孔教在全球诸教的竞争中占有优势。康有为的特别之处在于,他没有直接以泰西之法为参照和标准来反思中国之学,而是经过以已知文明为基础建构全球性公理公法之学的环节,以公理公法之学为参照来反思中国二千年以来之学。这一超越性的参照也使得反思泰西之治是合理的。在敌国并立之世,如果没有这一超越性参照,对一国之学的分析和反思,只可能在与异国之学的二元对立中展开。
This article combs the evolvement process of establishing the school and establishing education before Kang Youwei exile. He first devoted himself to the study of all kinds of global religions and the construction of a global axiom, and established the criterion of “appropriateness to humanity” for the study of axioms. Furthermore, he pointed out that Confucius ’most appropriate way to humanity and Confucius’ peace The doctrine of Datong contains human axioms, and Confucius is “master of earth”. Based on this, Kang Youwei advocated Li Kong Confucianism, and after exile he thought that Confucianism, as a “humane religion,” had an edge in the competition among global religions. What is special about Kang Youwei is that he does not directly reflect on the study of China by using the method of the Tate’s Law as a reference and standard. Instead, he refers to the link of building a global law of public law on the basis of the known civilization and refers to the theory of justice of public law To reflect on China’s studies since 2000. This transcendental reference makes it also reasonable to reflect on the rule of Tesshi. Without this transcendental reference, the analysis and reflection on the science of one country can only be carried out in the dual confrontation with the theory of exotic countries in the eternal world of the enemy.