【馮慶】近代情性論變革的動機與悖一包養網站比較論——以康有為和譚嗣同的“內在理路”為線索

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The Movement and Paradox of the Change of Emotional Discussion in Modern Emotional Discussion

——Using Kang You as the “inner-in-reason” of Yu Xue Sitong as the thread

Author: Rong Qing (speaker of the Chinese Academy of Philosophy)

Source: “Fujian Forum. Humanities and Social Sciences Edition” Issue 10, 2019

Time: Confucius II5 1970 The eighth day of the month of Jihai, Jiachen

                                                                                                                                                                                                                                                    The new school, represented by Kang Youwei and Yusuitong, used the scholars of Chinese and Western schools to discuss the natural changes in matter, and established a kind of emotional and sexual statement based on natural rationality from the head, and was dismissed from the traditional Confucian ethical and emotional statement. This emotional change directly promoted the emergence of the intensified counter-inspiring thoughts from the late Qing Dynasty and even the May Fourth Movement. In terms of the “internal logic”, this new emotional theory is not a special way to emphasize the evolution of “benevolence and wisdom” and “mind power”. The mechanism is to expand the number of people’s enlightenment and education guides, urging people to continuously advance towards higher-level wars and fantasies, and get out of the “world history” situation of struggle. However, the internal “mind power” of most people is difficult to avoid the need for education. In this way, there will inevitably be differences in the status and level of the teaching and the taught person, and there will be a long-term existence such as a dissatisfaction in nature. Kang and Yu’s emotional arguments appear in this dimension of the significant paradox between equal complaints and dissatisfaction, and also the civilizational burden of thinking and changing on the eve of the May Fourth Movement.

 

Keywords:emotional and sexual theory; Kang Youwei; 时六国; 六国国国国;

emotional and sexual theory is one of the focus of Chinese thinking history. It is a matter of the differences in the relationship between “sex” and “emotional” to determine the differences on the nature of humanity, and then the differences in political practices such as etiquette and civil education. In the special language from modern times to the May Fourth Movement, this kind of dispute has gained an unprecedented emphasis. If you read and analyze some of these genius languages ​​that emphasize morality, it is not difficult to find that there is a strong sense of crisis in this: in order to actively conquer the “world history” flooding into China, and to allow the traditional empire to transform into a modern ethnic country as quickly as possible, Kang Youwei and Yushi When thinkingists such as Tong, Liang Qichao, Wang Guowei, Zhang Taiyan and Lu Xun accepted Oriental Philosophy to explain their emotional activities, they actually used the rich literary and ideological voluntary nature of Chinese civilization to flexibly deal with the problem of developing emotional inspiration for a wide range of people. Therefore, returning to the verbal field of modern emotional theory changes, especially in the late Kang Youwei and Yushi planned the new thinking network, to develop the “inner rationality” of its focus problems, and to master the opening of new emotional theory and modify the rational agglutination foundation of Chinese people.The burden of civilization history has the main meaning of thinking about history.

 

1. Kang Youwei’s “right” and “beauty” perspective

 

Kang Youwei once believed in “Dong’s Age” that the creation of Confucius is all based on the right. The bright and good one is beautiful but not the basis of control. Those who use power are heaven and atmosphere. The sage is treated with the air and accepts it from the sky, and thinks it carefully because it is more delicate than it is appropriate. Therefore, I say: To give birth to Tao, to be the psychology of Tao, and to be the principles of Tao. Xie is the father of Tao and the great-grandfather of Feng. [1]

 

By understanding the origin of “Confucius creation” as “power” and interpreting “power” as the most basic reason for “the way” of “heaven”, Kang You actually restored the foundation of political and legal education in the world into a preservation need in a certain real history. Under the influence of this “power”-based thinking, Kang Youwei proposed his “beauty” study. In the short essay “Beauty” that was not completed in 1913, Kang You complained about the preservation of “natural” and used people’s feelings to infect natural scenery such as weather, mountains and rivers to understand “nature of heaven reflects human nature”, and then the “beauty” of people is also the natural emotion given by Liuhe. This natural emotion is broad and unrestricted. It is not clear that the sun is dull. The stars are blind and confused. People are sad. The sun is sunny and the wind is rainy, the wind is rainy, climbing high and looking at each other, the face is clear… The mountains and rivers of the sky are beautiful and evil, and the face of love is all beautiful and evil. If so, isn’t the nature of the sky? The sun and stars are in harmony, and the earth are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony, and they are in harmony In this life, I am confused by it, so I am grateful for beauty and evil, and I have eyes to distinguish colors, and I have ears to distinguish sound. This is what makes people unique but not as good as their writing. [2]

 

The “humanity” here obviously refers to the natural rationality of all people. On the day she gave this, she was so painful that she could not get out of bed. After the man who was on a business trip suddenly appeared and felt the generalization of the generalization of the general infectiousness of people, Kang Youyi further stepped up the “Aesthetics of Beauty” in his article “The Chinese Conflict in France, Europe and the United States” published almost at the same time:

 

The four are not as good as those of Europeans, and they have no aesthetic sense. This matter is much richer and stronger about civilization, and it is impossible to lose oneself and become European and American… In addition, education, articles, clothes, and food are all our national treasures. What I prefer, I will protect and preserve and fill in the concise, and promote the law of thousands of people, so how can I give up? [3]

 

In this passage, Kang Youyu’s “aesthetics” clearly refers to the “aesthetics” in the East. As we all know, “Aesthetics” bears the main influence of promoting Mongolian culture and education. When Kang You admitted that China did not have “aesthetic learning” and should have learned Westerners, he emphasized that this was for “civilization and prosperity”, that is, for the enlightenment and education of the country’s people. But he also emphasized that China should preserve its original customs of education, articles and food and clothing, and even promote it to “all-national law”, which shows a state of harmony with the aesthetics of enlightenment. Yu Kangyou once believed that the gift system was based on “rights”, so he concluded that the most basic reason for the above conclusion, perhaps he believed that the “power” of the era that caused the “national civic” of traditional Chinese tribute education to undergo essential changes has not yet occurred.

 

In conjunction with Kang You’s other commentary words at this moment, we can find that the reason why he insists on the traditional customs in this way is because:

 

Now since the Republic, it has been a prosperous country and a miserable life. Agricultural and commerce have lost their business, and the mountains are filled with vast areas, and the vastness of the cities and towns are still changing, and the provinces are severing day by day. When the bureau looked at it, the strength could not be as unified as possible, the arts could not be as good as money, and the martial arts could not be as good as peace, but they were repulsed into beggars and were in trouble… What good people were begging for, what bad people liked, and they disregarded their nature… The arrogance of gods was arrogance, and they were fighting against the common people’s affairs every day, and they


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