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Study Reaction in the Late Qing Dynasty—Taking Kang You as an Example of Learning “Age”
Author: Chen Bisheng (Authorized by the National Academy of Chinese Nationalities)
Source: Author Author Authorized by Confucian Network, Original “Philosophy Dynamics” Issue 12, 2017
Time: Confucius was in the 2568th year of Dingyou on November 3rd of Wushen
Jesus January 16, 2018
As the Xinhai reaction of a historical event, perhaps far less powerful than the ones written in historical books, Kang Youwei even positioned this political change as “letting go”. [1] However, as a civilized event, the year of Xinhai was used as the middle, and the 16th year to the Sino-Japanese War of 1894-1894-1894-1894-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994-1994 Kang Youxiu realized in November of the 1911: “Where are the eighth and the moon in Xinhai, the country will carry out major reactions.” [2] Pulling the focus of history, the judgment of “big reactions” is even more accurate.
From before the Xinhai period, the late Qing dynasties all knew that in the face of political crisis and the arrival of Western learning, “new learning” appeared in China, and “old learning” was on the verge of death. Only in this context can we truly understand the process of “old learning” moving to “new age” between “old learning” and “new age”. Faced with this unprecedented civilization crisis, academic itself also had an internal reaction. Among them, Kang You reinterpreted “Year” in a reactionary way, which not only had its deep and painful dedication, but also left a grand question.
1. Problems of Late Qing Education
The essence of the late Qing Education Reaction was to transform academic theory into a system, that is, to face the need for civilization to change new data, to form the five principles and rules and regulations from the head to form a system that eliminates internal differences, communicates with each other, and can respond to the changes in civilization and shape the order of people’s hearts and political order from the head. The systemization of learning means returning from the head to the source of learning, delving into the essence of learning, and conducting self-discussion theory by answering the question “What is learning?” from the head.
The civilization crisis in the late Qing Dynasty had become a common understanding around the Sino-Japanese War of 1894-1895. Cao Yuanbi once said in 1898: “From the season of Daoguang, foreign aggression has arrived, day by day, and until now, the sea has flowed and the fire has spread, and the Chinese Yuanqi has been almost in full swing.” [3] Accompanied by “the Chinese Yuanqi has been almost in full swing”, it is a shaping method.It has created a crisis of academic education that has been in China for more than 2,000 years of political and educational career. Before this, learning through books can realize politics and education. It is hard to say that the doctoral studies in the two Han Dynasties were learned; even the Northern and Southern Dynasties to the Sui and Tang Dynasties were the source of value for exams and political discussions; the academic study of the Song and Ming dynasties was also intended to be a layman. However, in the Qing Dynasty, from Yanwu and Huang Zongxi, they followed Dai Zhen and Huiqi. The people of the revival said that although the test was used as a skill, the most basic crisis did not appear in the path of using it through the use of the system. Although the Qing Dynasty scholars focused on exam books, specializing in single-study and even specializing in writing, they did not study the overall academic significance, nor did they abstract the theory of comprehensiveness from the community, but for them, “study” has its own natural sacredness. The examination book has a word and meaning, and there is a whole group of meaning behind it. Every researcher must only find out the whole academic system and understand it. And the examination of books is not only an intellectual interest, but also a knowledge of real politics and education.
However, this confidence has gradually been broken with the arrival of Eastern civilization and the increasing heavy burden of political crisis. Since Tao and Xian, many students have realized that if they do not change the academic form of learning, they will not be able to respond to the new era. By the early years of the Light, that is, after the 19th Century, a new academic format began to appear. Because academics are closely related to politics and religion, the crisis of politics and religion is also a crisis of education. Chinese scholars began to realize that China today is no longer the same as before, and the east China suffered is no longer the same as before. This change in the situation means that from politics to academics, there must be corresponding changes or even reactions in order to keep this ethnic group going.
In this academic reaction, what scholars and scholars do is not just a brief remark, but directly return to the basic question of “what is academic” and through the exploration of this problem, they study the entire department from the beginning. The hidden problem behind it is actually how to rebuild a systematic learning in the context of the oriental civilization that has entered China and has begun to become a “modern” landscape, so that it has enough energy to gain a new life again, so as to rebuild China’s national order and political and educational system.
Kang Youxiong is an important part of the overall problem of the academic department that the Qing people knew. In the Qing Dynasty, academic studies returned to the two Han dynasties, especially Donghan. The mainstream study of the two Han Dynasties was the study of the Five PhDs, and they both loved Confucius. Since Liu Xin, new classics of ancient Chinese have emerged and have experienced great changes in their nature. Liu Xin’s learning is the correct translation of “Zuo Ji” instead of “Gong Yang Ji” and “Bao Huan.com Age”, and it is also confirmed that “Zhou Guan” is “the book of Zhou Gong to Chengping Ping”. This led to two kinds of learning, one is the fourteenth blog of the modern text that conveys the subtle meaning of Western Han Dynasty.The other is Liu Xin’s ancient Chinese tradition with “Zuo Ji” and “Zhou Guan” as the middle. The problem is that both of these two traditions have unconciliatory contradictions, whether in terms of writing, speaking, or theory and system. By the end of Donghan, Xu Shen’s “Five Issues” reminded this contradiction most highly of the most. As a national church and religion, there can be differences in interpretation in learning, but there cannot be internal conflicts. There are differences, one can be united and one’s moral character. Even if there are differences in some specific systems, the Confucians agree on the meaning and the emperor calls the decision. If the story of the Shiqukou and the White Tiger is viewed, it can still be adjusted and resolved. However, if there is the most basic contradiction within the school, there will be differences in the use of disagreements in a unified matter, which means that learning cannot continue to become the basic value of national education. Therefore, it can be said that the Five Differences are a “Qui Shen problem”. When Xu Shen reminds that there are a series of incongruous contradictions in the Five Differences that cannot be adjusted from the most basic level, and then through learning, it is at the forefront of survival, death, life and death. This problem was solved temporarily because of the appearance of Zheng Xuan. The supreme point of Zheng Xuan is that he no longer argues about the modern and ancient texts that can correctly interpret the holy words like the previous teachers, but instead uses the correct and correct rules and regulations to understand the whole meaning. Regarding the differences in the rules and regulations, Zheng Xuanyi will generally learn from the different saints’ methods. This annotation method is most expressed in the notes of “The King’s System”. The Scriptures and Rules in “The King’s System” are strictly neat, but they are different from “Zhou Guan”. Zheng Xuan explained it in “Zhou Guan” and sometimes regarded it as the Xia system, sometimes regarded it as the Yin system, and sometimes regarded it as the dominant system. He divided a “King System” into a mess and assigned it to the different methods of the sage kings. Through this method, Zheng Xuan “a comprehensive collection of scholars and scholars” combined the internal contradictions of academics. From the perspective of the study, this can be called the “Zheng Xuan Plan”. However, the problem of the “Zheng Xuan Plan” is to turn academic reform into a gathering of many saints
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