[Exclusive] Interview with Jiang Qing: “Returning to Kang Youwei” is a sign of political maturity

◆Response to Mr. Xu Jilin: China must restore nationalized Confucianism

◆Tongruyuan not only embodies the “compliance with the way of heaven” “Legality” and embodies the “people’s The intention is to comply with the legality”

◆Confucianism is the mainstay, and non-restrictiveism and socialism are supplementary

◆Now China The “retro update” is not yet out of date Time

◆Only the spirit of Confucianism can shape national sensibility that is in line with the long-term interests of the country

◆The government announces “Confucianism for the common people” A type of “thinkingJamaicans EscortOnly a civilized project” is difficult to achieve results

◆From the perspective of Confucian “Taoism” Look, Mao and Confucius are completely incompatible

◆”Return to Kang Youwei” reflects the “political maturity” of China’s current ideological circles

The tradition of worshiping Confucius by the Chinese authorities has been passed down to this day

Confucianism Network: Since Xi Jinping attended the event held by the International Confucian Federation to commemorate the 2565th anniversary of the birth of ConfuciusJamaicans After the EscortCongress, some local governments began to hold public ceremonies to commemorate Confucius. However, some people think that this year’s high-ranking government officials have come forward to worship Confucius on a large scale, which is disgusting. This is an attitude of East-West and opportunism towards Confucianism, which will soon go to the opposite side and cause harm to Confucianism again, so this is not unexpected. It means that the good days of Confucianism have arrived. What do you think of this point of view?

Jiang Qing: Regarding this issue, we should first briefly clarify the history of the Chinese government’s sacrifice to Confucius. After the death of Confucius, Duke Ai of Lu paid homage to Confucius in person, and he respectfully called Confucius the nun’s father. This was the first time that a head of government in China paid homage to Confucius. In the second year, Duke Ai of Lu ordered that the old residence of Confucius in Queli, Qufu be converted into an ancestral temple to display Confucius’ clothes, crowns, pianos, cars, books, etc. during his lifetime. Officials were sent to pay homage every day, which was the first time that the government officially paid homage to Confucius.

In the early years of the Western Han Dynasty, Liu Bang, the emperor of the Han Dynasty, passed through Queli and worshiped Confucius with Tailao, which was the first time for a head of state to worship Confucius. In the Tang Dynasty, Emperor Taizong ordered that all states and counties must build Confucius temples, and local officials must pay homage to Confucius at the Confucius Temple every year. Since then, the Confucius Temple has become an official place for modern Chinese government officials to pay homage to Confucius. After the Ming and Qing Dynasties, the emperor often went to the Confucius Temple to offer sacrifices to Confucius, or sent the crown prince and senior officials to offer sacrifices. In the 32nd year of the reign of Emperor Guangxu of the Qing Dynasty, the ceremony to commemorate Confucius was upgraded to a national ceremony, which was the same as the ceremony to worship heaven.

After the democratization of Taiwan, Ma Ying-jeou worshiped Confucius at the Confucius Temple in Taiwan as the President of the Republic of China, allowing the Chinese government’s tradition of worshiping Confucius to be passed down to this day. .

Government officials worship Confucius, and only if they do not violate “reason” can their fairness be recognized

Therefore, some local governments in mainland China today hold public ceremonies to commemorate Confucius, which is an inheritance of the modern Chinese government’s tradition of commemorating Confucius. It is in line with China’s historical and cultural traditions and is in compliance with the laws and regulations of Chinese history and culture. It should not be criticized without mercy. . However, it goes without saying that critics believe that the local governments in mainland China treat Confucianism with an East-West and opportunistic attitude, and this is also true. Because the worshiper has no Confucian beliefs and has dishonest motives, yet he pays tribute to Confucius in a high-profile manner, which really cannot help but make people feel that they are determined to apply Confucianism, so it is inevitably annoying.

The reason is that today’s mainland China has not truly completed the most basic ideological transformation to Confucian civilization., that is, China’s political order and government management are not truly based on Confucian traditions and values, but are still based on the old ideology. Therefore, under the current circumstances, the local governments in mainland China’s memorial service to Confucius is destined to be East-Western and opportunistic, rather than faith-based and value-based. I can totally understand how the critics feel about this, because I feel the same way.

But, then again, human history evolves in mixtures, paradoxes, and twists and turns. This is exactly the “literary historical view” of “Age”. Human history cannot evolve in purity, absoluteness, or a straight line. Instead, it gradually moves towards purity in mixture, gradually approaches absoluteness in paradox, and gradually achieves perfection in twists and turns. Therefore, when it comes to the issue of worshiping Confucius by local governments in mainland China, we cannot expect government officials to have become Confucian believers before they recognize the legitimacy of their worship of Confucius. Instead, we hope that government officials will gradually become more compliant on the issue of worshiping Confucius. From mixture to purity, from distortion to perfection.

Of course, this ultimately depends on the most basic transformation of China’s ideology into Confucian civilization today. There is indeed no pure thing in history. We can only have hope in the mixed, paradoxical and twists and turns of history, although hope may be lost. However, it needs to be emphasized that on this issue, there is one most basic condition that cannot be shaken, which is that we must unswervingly adhere to the “principles” of Confucianism, because the mixed, paradoxical, and twists and turns of history are just “trends”. “Potential” can only have its necessity under the condition that it does not violate “reason”. Therefore, the issue of government officials worshiping ConfuciusJamaica On Sugar, only if it does not violate “reason” can its fairness be recognized. The so-called “reason” refers to the “Tao of Yao, Shun, Confucius and Mencius”.

On the issue of local governments in mainland China commemorating Confucius, people have always been very entangled: this behavior cannot be completely determined because the ideology has not been completely transformed. Under this situation, treating Confucianism with an attitude of East-West and opportunism is obviously applying Confucianism, and the Confucian society will take the blame for this; but it cannot be complete. Denying this behavior is because government officials pay tribute to Confucius, which is in line with China’s historical and cultural traditions. At least in today’s China, it reflects the status of Confucian “king-official learning”, that is, it reflects that the “orthodoxy” represented by Confucius is higher than that represented by government officials. “Political unity”, that is, the ceremony of worshiping Confucius symbolically expresses that “Confucius’ way” is higher than the actual “political power”. This kind of entanglement is formed by the mixture, paradox and twists and turns of history. There is no way. We can only observe calmly in the entanglement, point out the insincerity of the authorities, and hope that the authorities will gradually overcome the confusion and move towards purity.

Therefore, unlimited recognition of the fairness of government officials’ worship of Confucius will not completely destroy the reputation of Confucianism as critics say, such as When Yuan Shikai worshiped Confucius in the old days, he would not have naively thought that the good days of Confucianism had come because government officials were offering sacrifices to Confucius.In the future, if anyone thinks that China has entered the “Era of Emperor Wu of the Han Dynasty” and begun to “retrofit”. Therefore, we need to have enough patience and wisdom to observe and wait calmly in history, and not rush to draw conclusions. As far as the current Chinese mainland government officials pay homage to Confucius, I still use the historical perspective of “Children” to comment on it: the truth is given but the text is not.

Response to Mr. Xu Jilin: China must restore nationalized Confucianism

Confucianism.com:Mr. Xu Jilin raised a question: “As the Confucianism being commemorated, is it a ‘culture education’ or a religion? It is recommended to read Reading “The Emperor, Confucian Scholars and the Temple of Confucius” by Academician Huang Jinxing, director of the Institute of History and Philology of the Academia Sinica in Taiwan, he pointed out that the Confucian Temple used to represent not only scholars but also the country’s religion. Everyone who believes in it has the right to worship Confucius, but the government cannot participate, because China can no longer have a nationalized Confucianism. “How do you comment on this view?

Jiang Qing: The question raised by Mr. Xu Jilin can be viewed from several aspects. First of all, is Chinese civilization a religion or a cultural education? Of course it is religion. The religion of Chinese civilization is Confucianism, that is, Confucian civilization. As a unique civilization, Confucianism has a rich religious tradition. Compared with other human religions, it has four meanings: Confucius as a religion, Confucius as a culture and education, Confucius as an education, and Confucius as a political religion.

Confucianism as a religion is a common sense issue in Chinese history. What is reflected in the “Five Classics” of Confucianism is Confucianism as a religion, such as “The Book of Books” •The opening chapter of “Yu Shu” says: “I am like God, I am greedy for the six sects, I am looking at the mountains and rivers” , pervading all the gods”; “The Book of Songs” says, “A vigilant wing shows God’s service”, “God is present to the daughter, and has no other intention”, “God is emperor, and he is illustrious when he comes”, “The Lord of debauchery is to serve the people.” “Provision” and “God is the one to rely on, there will be no disasters and no harm”, which are also reflected in Confucianism as a religion. As for the “Three Rites” talking about memorial ceremonies, the conditions for the sacrifices must be the existence of the supreme personal God and the immortal soul. “The Age” talks about disasters and the induction of heaven and man. The conditions for disasters and the induction of heaven and man must also be the existence of the supreme personal God, that is, the existence of Dong “Heaven” is what Confucius calls the “King of One Hundred Gods”. Even the “Book of Changes”, which talks about abstract principles, also talks about “Shinto teachings”, “the former kings recommended God”, and “sages enjoy God”. All these show that what is reflected in the “Five Classics” is Confucianism as a religion.

Later, most of them were heavens of personal gods, with obvious religious nature, that is, with obvious Confucian nature. For example, “The Analects of Confucius” contains “Heaven never loses elegance”, “Jamaicans EscortThe one who knows me is Heaven.” “For Muduo”, “Who am I to deceive the sky?”, “Heaven hates it”, “Heaven mourns you”, etc., Jamaicans SugardaddyThe heaven he speaks of is the heaven of the Personality of God. And “MenciusJamaica Sugar Daddy” talks about the heaven that gives great responsibilities to heaven and the heaven where the holy king abdicates “heaven with him”, which is also the The heaven of the Personal God. As for the various sacrificial rituals in the history of Confucianism, they are even more religious, such as the suburban ritual, the ancestor ritual, the saint ritual, the sun, moon, stars and landscape ritual, etc. It can be seen from this that the existence of Confucianism as a religion in Chinese civilization is an indisputable fact, and we cannot make common sense mistakes and deny it.

As for Confucianism as education and Confucianism as political religion, the former talks about moralizing society, while the latter talks about moralizing politics. The reason is very clear and there is no need to explain it. Elaborate. What needs to be clarified now is what culture and education is. Literary education refers to humanistic education. It is for the intellectual elite, that is, for the scholars as Mr. Xu said. Therefore, cultural education focuses on teaching and cultivating morality, and emphasizes less on the religious aspect. “Those. However, the “literary” mentioned by Xunzi here refers to rituals, and the characteristic of Chinese civilization is that religion is embedded in rituals. Therefore, Confucianism, as a cultural education, is not simply a humanistic teaching, but a religious teaching embedded in humanistic teaching. teach.

No matter Confucius taught students to practice rituals, we understand that in the Han Dynasty, Taichang was the head of the Nine Qing Dynasty, in charge of memorial services and teaching; in later generations, the Ministry of Rites was the most important of the six departments. It is also responsible for memorials and teachings. Therefore, judging from the establishment of national institutions, culture and education in China are not simply humanistic teachings, but religious humanistic teachings. In addition, judging from the architectural performance of Confucius temples in the past dynasties, they are “left temples and right schools”, which also shows that in Chinese history, culture and education were not separated from religion, and religion and culture and education were highly integrated. From the perspective of private academies, national universities, and county schools, they also have the function of commemorating sages, and they are also the integration of religion, culture and education. Therefore, Mr. Xu’s statement that “Confucianism as a ‘culture and education’ does not need to be worshiped” is wrong and inappropriate for China’s culture and education tradition. This is because, in the Chinese cultural and religious tradition, Confucianism as a memorial is both cultural and religious, because cultural and religious includes memorial, and memorial is religion. Therefore, in Confucian civilization, there is no cultural without religion. In the Confucian tradition, cultural and religious are just It’s just a form of expression of religion.

Mr. Xu said that “Confucianism as a culture and education does not need to be memorialized”, but the actual situation is that Confucianism as a culture and education has always been worshiped in Chinese history, that is, it has always been in Confucian temples, academies, and Taixue And in official schools at all levels, memorial ceremonies are held to commemorate the ancestor Confucius.etiquette. Therefore, China’s cultural and educational tradition is the “unity of sacrifice and learning,” that is, the integration of religion and teaching. There is no problem as Mr. Xu said, “Confucianism as a ‘culture and education’ does not need to offer sacrifices.” As for Mr. Xu’s view that Confucianism, as a personal belief, has the right to worship Confucius, but the government cannot participate in worshiping Confucius, this view goes against China’s historical and cultural traditions, because in China’s historical and cultural traditions, the government has always participated in worshiping Confucius. The government’s sacrifice to Confucius is therefore consistent with the laws and regulations of Chinese history and civilization. Therefore, in China, not only individuals have the right to worship Confucius, but the government also has the right to worship Confucius. We cannot be limited to the Eastern idea of ​​”separation of church and state” and regard the special doctrine of “privatization of religion” of Protestantism as liberalism. “Okay, the doctor said that it will take at least a few years to recover slowly, and then my mother’s illness will be completely cured.”

As for what Mr. Xu said, “China can no longer have a nationalized Confucianism”, I have the opposite view, “China must restore a nationalized Confucianism.” This is China’s historical and cultural tradition, and it is also a legal place where China’s “traditional orthodoxy” is higher than “political orthodoxy”. I have already said a lot about the truth Jamaicans Escort, so I won’t go into details here. In short, my basic opinion on Confucianism is: One Confucianism, multiple religions. That is to say, Confucianism is established as the state religion, and other religions are allowed to have unrestricted personal beliefsJM Escorts. “Don’t let them advance together” is the national policy. “King’s official learning”. This is because in China only Confucianism has the qualification to be the “king’s official school” of the Chinese state, while other religions and thoughts in China do not have this qualification. They can only exist as private beliefs and “hundreds of schools of thought” among the people as uninhibited beliefs.

Specifically, the so-called “establishing Confucianism as the state religion” means incorporating the Tao of Yao, Shun, Confucius and Mencius into the constitution under today’s historical conditions, that is, clearly stating “the Tao of Yao, Shun, Confucius and Mencius” in the constitution. “Be the foundation of China’s founding of the country”, in order to complete the modern restoration of the Confucian “King Guan Xue” and restore the constitutional position that Confucianism once had in Chinese history.

Tongruyuan embodies both “the way of heaven conforms to the laws and regulations” and “the will of the people conforms to the laws and regulations”

Confucianism.com: What do you think about a country with a long civilization tradition? In a Confucian country, the realization of good governance must have the “triple compliance with laws and regulations” of heaven, history and public opinion in the “political way”. However, in the specific implementation of “governance”, do you need to respond to it one by one? For example, in your ” The design of “Legislative Power” takes into account the “tri-camera system” of Tongruyuan, National Sports Yuan and Baixin Yuan to represent “triple compliance with regulations”, which leads toSome criticisms have been made, saying that there are disadvantages of glue-column tuning, because in the real decision-making process, the “triple compliance with regulations” cannot be completely separated. How do you respond to this kind of criticism?

Jiang Qing:The so-called “governance” has two meanings: first, as “governance of the institutional structure” “, one is as “the governance of political decision-making”. As an institutional framework, “governance” must be differentiated in terms of its regulatory performance so that the system setting can most effectively achieve specific regulatory performance. Therefore, it must be adapted to the parliamentary system of Confucian constitutionalism. “Triple compliance with legality” is used to construct a “tricameral system”, so that each chamber can realize the so-called “political way” of Confucianism to the maximum extent possible.

As for the “governance of political decision-making”, political decisions rely on the confidants, confidence, sensibility and will of politicians, Jamaicans SugardaddyThis is true even for members of each house of a “tricameral” parliament. Therefore, in the real political decision-making process, every political decision can comprehensively reflect “Jamaica Sugar DaddyTriple compliance with laws and regulations.” For example, if Tongruyuan approves the bill proposed by the People’s House to improve national medical care, it means that this political decision of members of Tongruyuan not only reflects “the way of heaven is in compliance with laws and regulations.” , and it also reflects that “the people’s will conforms to the legality”, because the people’s fair and legitimate interests are the embodiment of natural law. Therefore, if you understand the two meanings of “governing the Tao”, you will not have the above confusion.

Confucianism is the main one, supplemented by liberalism and socialism

Confucianism.com:In the contemporary context of China, how does Confucianism evaluate and choose between unrestrictedism and socialism? Perhaps, what do you think the relationship between Confucianism, non-restraintism and socialism will be like in the future?

Jiang Qing: Freedom and socialism have been the dominant ideologies of the East since modern times, and later developed into the dominant ideologies of the world. As a prominent oriental philosophy, non-restrictiveism and socialism do have some positive value, which cannot be completely denied without analysis. In terms of the contemporary context of China, Confucianism does need to Jamaicans Sugardaddy absorb the positive values ​​of uninhibitedism and socialism in order to Enrich the doctrine system of Confucianism.

However, why not acceptThe positive value of constraintism and socialism must be judged by the basic doctrines of Confucianism, but cannot be judged by the basic doctrines of liberalism and socialism. That is to say, in today’s China, Confucianism is China’s “leading value”, non-restraintism and socialism are Confucian’s “supportive values”, “leading values” are the unchanging backbone, and “supportive values” ” is a variable supplement, that is, “Solidarity ValueJM Escorts” are what Burke calls “concrete things” that can be added, subtracted, multiplied and divided, not as “geometrical principles of general justice”.

Therefore, under the premise of adhering to the basic principles of Confucianism, it is completely possible to use the basic principles of Confucianism as a criterion to judge and choose between uninhibitedism and socialism. , that is, discard the content that violates the basic principles of Confucianism and select the content that is consistent with the basic principles of Confucianism. For example, in the non-binding human rights thought, the equal participation of one person, one vote is contrary to the basic doctrine of “meritocracy” in Confucianism, so it must be denied and abandoned, while the “principle of presumption of innocence” in criminal litigation rights, “The principle of not committing a crime if it is not expressly stipulated in the law” is in line with the basic principle of Confucianism that “the crime should be treated lightly if it is suspected.” Therefore, it must be determined and absorbed. Another example is that the socialist principle of class struggle and the principle of great equality are contrary to the Confucian principle of neutrality and the principle of fair equality, so they must be denied and abandoned, while the socialist principle of caring for the disadvantaged groups in society and pursuing social fairness is in line with the Confucian principle. The principle of “tyranny” must be determined and learned.

As a “leading value”, the relationship between non-restraintism and socialism is as a “supportive value”, not the other way around.

It is not yet time for China to “retrofit”

Confucianism.com:The ruling party has frequently released signals of closeness to tradition recently, and the “retroversion to modernization” similar to that of Emperor Wu of the Han Dynasty seems to be approaching. What do you think Confucianism can do in the event of “retroversion”? What impact can it have on Confucianism?

Jiang Qing: The current ruling party still adheres to the original ideology in the ideological field, which is different from the “restoration and modernization” during the period of Emperor Wu of the Han Dynasty , because Emperor Wu of the Han Dynasty began to “restore the ancients” after giving up the Legalist thinking that was the fault of the Qin Dynasty and the Huang-Lao style of governing the country. Therefore, it is not yet time for China to “retrofit”, and we still need to wait and observe.

Only the spirit of Confucius can shape a national sensibility that is in line with the long-term interests of the country

Confucianism Network: Modern American scholar Arthur Selwyn Miller believes that “religion and the state, not the church and the state, are closely connected.” Even if there is no need for the church to organize activities, Religion has always promoted the healthy operation of political life and played a role in maintaining the sensibility of the country. I would like to ask: After the reconstruction of Confucianism, can the Confucian spirit shape Jamaicans Escort a national sensibility that is in line with the long-term interests of the country?

Jiang Qing: Miller’s opinion is correct. In human history, religion and the country have always been closely connected, playing a role in maintaining the national sensibility. influence. The so-called “separation of church and state” countries in the East, such as America, only separate politics from specific religious sects, not politics and religion, that is, they do not separate politics from Anglo-Protestant civilization in AmericaJamaica Sugar separation, on the contrary, is a high degree of unity between politics and religion, that is, a high degree of unity between politics and Anglo-Protestant civilization. This can be seen from Huntington’s book “Who Are We—The Challenges Facing the American National Identity” You can see Jamaicans Sugardaddy.

In Eastern countries with state religions, such as the United Kingdom and the Nordic countries, it is not the separation of politics and religion, but the separation of politics and specific sects – the Anglican Church and Lutheranism Zong – highly unified. Some liberal scholars in our country believe that their preferred democratic country is an ideal country of “separation of politics and religion”, in which religion and the state cannot have any relationship. However, this is just their wishful thinking. superficial view, rather than the reality of Eastern politics. The reality of Eastern politics happens to be “the unity of politics and religion.”

Therefore, as far as Confucius is concerned, Confucius is the orthodox university in China. All orthodox universities in human history have the ability to maintain political and social benignity for a long time. The perceptual efficacy of operation cannot be achieved by any political ideology. Therefore, after the successful reconstruction of Confucianism JM Escorts, it can be predicted that the spirit of Confucianism can shape the national sensibility that is suitable for the long-term interests of the country, that is, it can The rational efficacy of its orthodox universities can effectively maintain the healthy operation of Chinese politics and Chinese society for a long time.

However, in China, other religions do not have this effect, because other religions are not the orthodox religions established by China’s five thousand years of history and countless saints and sages. cannot make religionIt is closely connected with the country, so it cannot provide the country with the legality of history and civilization and the legality beyond the sacred. Therefore, it has no ability to provide national rationality that maintains the long-term interests of the country. Only Confucius can do this.

It is difficult for the government to launch “ideological and cultural projects” such as “Confucianism for the common people” to be effective

Confucianism.com: Qufu City, Shandong Province, the hometown of Confucius, recently announced the “Confucianism for the Common People” project. Each local village will be equipped with a Confucian lecturer to popularize Confucian knowledge for the masses, striving to form a “Confucianism taught in every village and a harmonious custom in every household.” Jamaica Sugar Daddy has a new atmosphere, recreating the grand scene of “Today the legacy of Donglu is still there, and hundreds of thousands of families are reading books.” What do you think of this approach?

Jiang Qing: The current government’s high-profile involvement in Confucianism is different from the modern monarch’s support of Confucianism. Modern politics is not ideological politics, and monarchs who support Confucianism It does not have its own ideology, such as Jamaicans Sugardaddy, the thought of Emperor Wu of the Han Dynasty, or Taizongism of the Tang Dynasty. Since modern monarchs do not have their own ideology, although their support of Confucianism is mixed with selfish interests and application of Confucianism, they often accept Confucianism humbly and sincerely in the sense that “morality” is higher than “political tradition.”

But the problem now is that the current ideology of the authorities has not changed, and they have high-profile involvement in Confucianism and launched various “Confucian projects” because these “Confucian projects” are not based on Confucian beliefs, but based on government behavior, when In addition, due to the inherent ideology, Confucianism cannot be truly believed in, which makes Confucianism lack the spontaneous vitality rooted in civil society. In the end, various “Confucian projects” may not be sustained for a long time, so they cannot It truly plays a role in folk “ConfucianismJamaicans Escortenlightenment” influence. Qufu City, Shandong Province has launched the “Confucianism for the Common People” project, which probably falls into this same situation.

“Donglu legacy”? There has been no such thing in Chinese history, and there will be no such thing now. According to Confucianism, the most basic improvement of social atmosphere depends on the personality education of the rulers, and it also depends on the spontaneous efforts of civil society to revitalize the moral character, rather than relying on various “ideological and cultural projects” issued by the government. “Administrationinstruction. Nowadays, China’s government is seriously corrupt, and civil society has been eradicated. Those above cannot play a role in character education, and the civil societyJM EscortsSociety cannot form a spontaneous Jamaica Sugar Daddy‘s ability to revitalize moral character, and relying on the government’s “ideological and cultural project”, the consequences can be imagined.

Of course, the government realizes that only through Confucianism can social morality be rebuilt, and sees the educational role of Confucianism in civil society. This is undoubtedly worthy of recognition. However, at the current stage, the government has not yet completed the true transformation of ideology to Confucianism, and the government’s governance has not yet seen the most basic improvement. Under such circumstances, it is difficult for the government to launch “ideological civilization projects” such as “Confucianism for the Common People”.

Therefore, the government should hand over “Confucian education” projects such as “Confucianism to the common people” to private Confucian organizations. Just like when Mr. Liang Shuming was engaged in “rural construction” in Shandong, the government gave power, policies, and funds to let Jamaica Sugar People and organizations with true Confucian beliefs promote the cause of “Confucian education” in civil society and gradually cultivate Ping Cai Xiu. He looked at her speechlessly, not knowing what to say. The self-governance ability of civil society moral revitalization and the gradual restoration of civil society morality. Although Pei Yi needs to obtain the consent of his father-in-law and mother-in-law for going to Qizhou this time, Pei Yi is full of confidence and it is not difficult at all, because even if his father-in-law and mother-in-law are After hearing his decision and his inner vitality to save himself, perhaps there will be hope for “Confucian education” projects such as “Confucianism for the common people”.

From the perspective of Confucian “Taoism”, Mao and Kong are completely incompatible.

Confucianism.com:Some people think: “Respecting Confucius and respecting Mao are mutually exclusive. Confucius is a modern saint, with a golden voice and jade vibration, a master of great achievements; Mao is the leader of the people, glorious and majestic The great cause of creating a new China. Today, the liberalists use the name of Confucius, secretly change their views, and attempt to use Confucianism to rebel against Mao. “But this view cannot be shaken by any storm.” At this point, someone pointed out: “As the king of his time, Mao Zedong had his own heroic qualities and cannot be completely denied. However, he is respected as much as the sage Confucius. The imitation is extremely presumptuous and cannot be convinced.” Regarding these two views, What do you think?

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Jiang Qing:This issue must be viewed from the perspective of Confucian “Taoism”. From the perspective of Confucian “orthodoxy”, Mao and Confucius are completely incompatible. Mao was a secular political leader, and Confucius was an eternal saint of Confucianism. The two were at completely different levels. The status of Confucius as a saint is unmatched by anyone in the history of China after Confucius! Mao was anti-porous throughout his life and was proud of it. I don’t understand why some people now “respect both pores”? constitute the so-called “Mao Confucianism”? I don’t understand why some people have forgotten Mao’s suppression and destruction of Jamaica Sugar Confucius and Confucianism during the “Cultural Revolution”?

When we evaluate a secular political figure, we must look at his thoughts. The focus of Mao’s ThoughtsJamaicans Escort is “class struggle as the key link”, “people’s democratic dictatorship” and “continuation of reaction under the dictatorship of the proletariat”. No matter what Chinese characteristics this kind of thinking has, its origin still comes from the Russianization of the international communist movement. Thought has no roots in traditional Chinese thought, that is, it has nothing to do with Confucian thought. In other words, Mao has his own “tradition”, that is, JM Escorts the “Main, Lenin, Mao and Dao orthodoxy” derived from the international communist movement ”, but in China’s “Yao, Shun, Yu, Tang, Wenwu, Zhougong, Confucius, Taoism”, Mao has no place.

Therefore, when talking about Confucius and Confucianism today, we cannot have anything to do with Mao. The historical evaluation of Mao is a matter on another level. His merits and demerits are open to public debate, but they have nothing to do with Kong. If it is related to Confucius, it can only be said that Mao was opposed to Confucius throughout his life and made the most complete break with tradition. Nowadays, in the academic circles, in view of the proliferation of malignant capitalism caused by reform and opening up in the past thirty years, some scholars are leaning towards the left and Mao, and they are looking for ideological resources to fight against capitalism in the left and Mao. However, despite this, it is entirely possible to discuss matters between Leftists and Mao, and there is no need to involve Confucius and Confucianism.

Of course Confucius and Confucianism also criticized the spread of malignant capitalism in China today, but their criticism was based on Confucianism, not on the criticism of Leftists and Mao. So it has nothing to do with Zuo and Mao. Therefore, when the left and the right in China are competing for Confucian resources today, the attitude of Confucianism should be: neither left nor right, only Confucianism. Otherwise, Confucianism will be turned to the left and right, and in the end it will no longer matter. Of course, the Confucianism that Confucianism wants is, as mentioned before, a Confucian who has absorbed positive values ​​based on the basic principles of Confucianism. Because this Confucian can adhere to the basic principles of Confucianism unwaveringly when absorbing positive values, so this Confucianism cannot They will be manipulated and alienated, but they are still Confucian in nature.

“Back to Kang”You have something to do” reflects the “political maturity” of China’s current ideological circlesTwo groups of people with different opinions suddenly appeared on the same seat, and everyone was talking enthusiastically. This situation happened in almost every seat You can see it on , but this is different from the new

Confucianism.com:Some people believe that “New Kang Youweiism” has suddenly emerged in the current ideological world, and you are the biggest representative of the so-called “return” in the history of Eastern philosophy. to Kant”, tomorrow’s China will have a “New Kang “Return to Kang Youwei” is a trend of thought put forward by “Positiveism”. “Return to Kant” is a reaction to Hegel, and “return to Kang Youwei” is a reaction to whom? What’s so special about it?

Jiang Qing: In a nutshell: “Return to Kang Youwei” is a reaction against China’s “political modernity” since 1911. Therefore, the sudden rise of “New Kang Youwei” in China’s current ideological circles illustrates the “return to Kang Youwei” in China’s ideological circles over the past century. “Republican politics” and “national politics” have been deeply reflected on, Jamaicans Sugardaddy saw the problems of “political modernity” originating from the East and hoped to discover the problems the day after Kang You returned home. Following the Qin family business group to Qizhou, only the mother-in-law and daughter-in-law borrowed from Lan Mansion were left behindJamaicans Sugardaddy, two maids, and two sanatoriums are used as ideological resources to respond to the challenges of “political modernity” that China still faces today. It can be said that “newJM EscortsThe rise of “Kang Youweiism” is to think about China’s current political issues in the collision and entanglement of ancient and modern China and the West, and strive to explore a reasonable way to integrate ancient and modern China and the West for the future political development of China. It is at this point, I saw China when Therefore, the emergence of “New Kang Youwei” in China’s current ideological circles is worthy of high recognition.

As for “returning to Kang Youwei”. What’s so special about “Back to Kang Youwei” in my opinion? The purpose is to inherit Kang Youwei’s ideological legacy under today’s historical conditions. Kang Youwei is not only a positive activist, but also a profound thinker. Different stages of life will have different thoughts. It is believed that Kang Youwei’s ideological legacy is of course multifaceted, but the most important ideological legacy is only three aspects: state religion, Confucianism and the Republic of Xujun

The state religion is solved in modern thought. The problem of establishing the country’s dominant ideology without restraint,Confucianism will solve the problem of establishing the collective belief of Confucius under the conditions of unfettered modern religion, and the problem of maintaining “national historicity” under the conditions of modern republic will be solved by the emperor and the emperor. These three issues are the ancient Chinese Confucian culture actively responding to the challenges of “political modernity” originating from Eastern civilization. They are crucial issues that cannot be avoided in the future of Chinese politics. From this we can see that the political Confucianism and Confucian constitutionalism I proposed inherited the three major legacies of Kang Youwei’s thought mentioned above and carried them forward.

So, I think the emergence of “New Kang Youweiism” reflects the “political maturity” of today’s China. China’s new generation of scholars no longer “scientifically originates from the East” “Political Modernity”, but returned to China’s ancient Confucian civilization and considered China’s political development issues in light of China’s modern political situation, and conducted a profound reflection and criticism on China’s political changes over the past century. This may be the significance of the times when tomorrow’s new generation of scholars advocate “returning to Kang Youwei.”

                                                                                                                                                                                                                                                                                                            Xu Xing