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Another analysis of the change of Zhang Taiyan’s “review of the hole” attitude—from “online-based” to “review of praise”
Author: Wen Jianying (Doctoral graduate student of the School of Philosophy, Chinese Academy of Social Sciences)
Source: “Chunshan Journal” Issue 3, 2024
Abstract: Zhang Taiyan’s evaluation of the hole’s attitude occurs from “in “inBaobao.comBased Network” to “praise the main focus” was based on the publication of “The Book of Religious Affairs” in November 1906. Previously, Zhang Taiyan’s extreme power was mainly due to the following three aspects: criticizing Kang Yousheng and other gods of Confucius and promoting Confucianism, providing sexual evidence for reaction, and spreading his thinking and clearing disorders. When his “True Ru” philosophy was initially mature, Zhang Taiyan turned to praise Confucius, and used this to promote his new philosophy, namely “True Ru” philosophy and Confucius’ “Essence” to serve reaction. In particular, Zhang Taiyan turned to the praise of Confucius as the main reason: he believed that the essence of Confucius is history, and history as a national wise can be stimulated; based on the ancient literature and the “true nature” philosophy, it is appropriate to comment on Confucius and Confucius in a more visual way; the focus of Confucius, namely “judging oneself but not others” is highly consistent with its new philosophy, which can provide support for spreading new philosophy and increasing national morality; promoting Confucius also helps the group to embrace the reactionary spirit of Confucius.
Keywords: Zhang Taiyan; Confucius; Commentary Kong
Since Confucianism was promoted to official school by Emperor Hanwu, how to evaluate Confucius has become a serious problem in the most basic aspects of Chinese politics and religion. In more than two thousand years before the fall of the Qing Dynasty, Confucius, who represented Taoism and academic discipline, had a noble position in the field of Chinese political civilization. However, since the beginning of the duck film war, China has been willing to open its doors, and the civilian crisis has deepened. The defeat of the Sino-Japanese War also led to the ingenious people’s reform of China’s design from the utensils level, and began to be from the political and teacher Ye. The civilized perspective reflects on the political and educational system of China. As a representative of academic and Taoism, Confucius became the main object of being judged without preventing it. In this historical process, the public’s evaluation of Confucius has increasingly diversified its attitude. The abstractions of Confucius’ sages have slowly collapsed, and the traditional era of learning ended, and the new era of learning has arrived. And Zhang Taiyan is one of the main driving forces in this game, and it can be said to be the first to be prosperous. Therefore, the fact that Zhang Taiyan’s comment on Confucius’s incident has a thorough understanding of the influence of Zhang’s Confucius’ view and history as a whole, and the main meaning of studying how the early scholars in the late Qing Dynasty could use the abstract of Confucius to build Confucius’s vision and the conflict between ancient and modern times.
In recent years,Zhang Taiyan’s question about Kong’s comments has attracted widespread attention from the academic community. However, due to the failure to conduct a comprehensive review and analysis of relevant data, there is still a major improvement in the research and development of the academic community: there is a mistake in the understanding of Zhang’s possibilities between July 1900 and 1914. In fact, the calm “both praising websites” or “mainly on the website” does not fail to accurately understand the comprehensive evaluation of Zhang’s time period. Due to the changes in political form and Zhang’s own academic and political thinking, during this period, Zhang’s evaluation of Confucius changed from “focusing on the Internet, praising for the sake of the praise” to “focusing on the Internet, praising for the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of At the same time, the actual segmentation and characterization of Zhang’s evaluation of the change of the Confucianism should be: before July 1900, “respecting Confucius”; from July 1900 to November 1906, “mainly on the Internet”; from November 1906 to 博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博� Among them, the historical influence and serious meaning of Zhang’s evaluation of Confucius after 1914 have been reminded by the academic community. The important points discussed in this article and the changes in the pore status of the above-mentioned second and third stages. Before the specific analysis is carried out, it is necessary to explain: the praise mentioned here refers to the positive evaluation made by Zhang on his ancient literature, “True Ru” philosophy and the promotion of the purity of the country; the negative evaluation made by Zhang on his important basis based on his political and academic requests. In addition, the author briefly sorted out the important articles written by Zhang at this stage of the article “Checking” (May 1902), “Welcome to the Tokyo Students Welcome to the Session” (July 1906), “Abstract from the Session” (September 1906), and “Reaction of the Ethics” (1906) and “Reaction of the Ethics” (1906) October), “The Discussion on the Establishment of Religious Stories” (November 1906), “The Discussion on the Human No Self” (January 1907), “Answer the Iron” (1907), “The Original” (November 1909), “The Original Dao” (June 1910), “Discribing the Nature” (June 1910), “The Confucianism of the Establishment of the Tree” (1913). Next, the author will combine the above article to analyze the changes in the pore status and its causes between July 1900 and 1914.
1. “People in the Internet”: Zhang Taiyan’s Confucius’ View from July 1900 to November 1906
The Re-reserved version of “Carrying Confucius” and “Welcome to the Tokyo International Students Welcome to the Performance Record” (hereinafter referred to as “People in the Internet”) and “A Brief Discourse of the Learning of the Learning of the Book of Songs”, which concentrates Zhang Taiyan’s basic attitude towards Confucius from July 1900 to November 1906, that is, “People in the Internet, and praise is based on the principles of praise.” Among them, the appearance of “The Legend of Kong” made Zhang Taiyan, who was aiming to make a comeback and change and move towards reaction, had a serious change in Confucius’ attitude. In order to criticize Kang You, the deification of Confucius and the establishment of ConfucianismHe also recognized Confucius as the leader and the King of Su’s legislative laws for hundreds of generations. In “The Book of Confucius”, Zhang Taiyan changed his past love and respect for Confucius and turned to Confucius. When you look at that time, you can see that this statement is not true. Light twenty-four<a In June of 1898, Kang Youwei wrote in "Reward Confucius and the Ministry of Education of the Ministry of Education": "There is no leader of the great land, who does not rely on the divine way to make people respect and believe in it. If he can be the leader of the sect wi TC:
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