面对西方的冲击,因应时代之召唤,康有为作为一个“新秩序与新方式”的倡导者,把自己的普遍主义精神诉求同对中国命运的特殊关怀结合起来,提出了全面的救世方案。他提供的“保国一保种一保教”的回应方案,典型表征了儒教中国应对“三千年未有之变局”的完整战略意识。因为强烈的危机意识,康有为无疑更多地关注西方式政教与国家组织形式与动力效果的优点,对此中的缺陷与罪恶往往采取一种权宜主义的容受,最多是大同主义乌托邦式的抽象批评态度。但毋庸置疑,对西方力量挑战下新历史形势的敏感、对西方政治思潮的容受和对今文经学传统理论资源的继承,在康有为这里促成了一种新的思想综合,这种综合作为儒教国家转型的理论筹划,在中国的历史语境下,与其说作为答案,不如说作为问题,深刻地凸显了中国现代国家建设的理论与现实困境。 Faced with the impact of the West, in response to the call of the times, Kang Youwei, as an advocate of “new order and new style, ” combined his own universalistic appeal with the special concern for China’s fate and proposed a comprehensive program of salvation . He provided a “response to the policy of” maintaining the country by preserving one country and preserving one’s religion “, which typified the complete strategic awareness of Confucian China in its response to the” three thousand years of no change. " Due to the strong sense of crisis, Kang Youwei undoubtedly paid more attention to the merits of the form and motive force of the Western-style church system and state organization. The flaws and evils in this regard often adopt an aptitude for tolerance and at most are the abstraction of the Utopian monarchy Critical attitude. However, there is no doubt that being sensitive to the new historical situation under the challenge of Western power, accepting the political trend of thought in the West and inheriting the traditional theoretical resources of Jin Wenjing have created a new synthesis of ideas here, with Kang Youwei as a source of Confucianism Under the historical context of China, as a matter of fact, as a matter of fact, the theoretical planning of the country’s transformation has profoundly highlighted the theoretical and practical difficulties in the construction of China’s modern state.