[Confucian Scholars Series 2nd Edition] Published “Political Confucian Commentary” edited by ET sugar Ren Zhong

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■Part B

Is “hegemonic politics” a good thing? ——Comments on “Confucian Constitutionalism” (Wang Shaoguang)

The emergence of Confucian constitutionalism and internal opposition (Xu Jilin)

Conservatism: Civilization and Politics——Also commenting on Jiang Qing’s ” “Political Confucianism” (Xiao Wu)

Can political Confucianism still be revived? ——Comment on Jiang Qing’s “Political Confucianism” (Huang Yingquan)

“Wonderful” retroism–Read Jiang Qing’s “Political Confucianism” (Liu Dongchao)

Jiang Qing’s Politics Criticism of Confucianism (Liu Dongchao)

Only the ancient elixirs are sold—Comments on Jiang Qing’s tyrannyPolitical Theory (Yang Guocheng)

The end of political Confucianism – an analysis of Jiang Qing’s “Political Confucianism” (Xiao Hongyong)

Is it worship or madness? (Zhao Ming)

Political Confucianism and the challenges it faces (Liu Qing)

■Part C

Political Confucianism: origin, dilemma and future (Zheng Weiwei)

The entanglement between retrospection and modernity – Commentary on Jiang Qing’s “Political Confucianism” thought (Jiang Xiaojun)

Comment on Jiang Qing’s “Political Confucianism” (Jiang Mei)

A brief review of Mr. Jiang Qing’s conception of political Confucianism (Liu Zhiyong)

Postscript

The significance of Mr. Jiang Qing’s ideological history

——”Politics Ethiopians EscortPreface to “Collection of Confucian Commentaries”

Yao Zhongqiu

In previous years, the author has I have said this many times on Weibo: “Mr. Jiang Qing is the only thinker in mainland China in the past sixty years.” Of course, this conclusion has caused great controversy and even ridicule on the Internet. Offline, people who specialize in political thought Fellow scholars also have many complaints.

However, I am unmoved and always adhere to this opinion. Mr. Ren Zhong edited this “Collection of Commentary on Political Confucianism” and invited me to write a preface for it. I had the opportunity to refer to the praise and comments of everyone, and thus systematically reread Mr. Jiang Qing’s three major works: 1995 publish a book “Introduction to Gongyang Studies”, “Political Confucianism – The Turn, Characteristics and Development of Contemporary Confucianism” published in 2003, and “Rediscussing Political Confucianism” published in 2012, are more confident in their own opinions than this .

To demonstrate this point, I have written this perhaps a little too long preface. I will point out that in four directions, Mr. Jiang Qing broke through the science of ideas, values, and concepts created by Chinese intellectual circles over the past century and widely believed by people, established the subjectivity of Chinese thought, and established the foundation of Chinese thinking. The basic paradigm of political issues, therefore worthy of the reputation of a unique thinker.

1. Restoring the integrity of Confucianism: the proposal of political Confucianism

Discussing Jiang Qing The first thing that should be paid attention to is the ideological contribution of teachers, which is naturally an example of the concept of “political Confucianism”.

Political Confucianism is based on the Confucianism of mind. In “An Evening Debate on Science and Metaphysics,”Mr. Zhang Junmai cried out for the “resurrection of New Song Dynasty Studies” (Zhang Junmai: “Rediscussing the Outlook on Life and Science and Replying to Ding Zaijun”, in “Anthology of Chinese and Western Indian Philosophy” edited by Cheng Wenxi, Taiwan Student Book Company, 1981 edition, p. 977.), which was comprehensive at that time. In the specific context of anti-tradition, it has serious ideological and historical significance.

At the beginning of the 20th century, Confucian scholar-bureaucrats were keen to study and imitate the powerful ships, artillery and social management of the East. As a result, some colleges and universities were abandoned. The imperial examination was abolished and the study of scriptures was abolished. Previously, the inherent Chinese ideological and academic system of Jing, Shi, Zi, Ji and the educational system based on Confucianism were mutually exclusive; the comprehensive Europeanization of the educational system led to the gradual collapse of China’s existing ideological and academic system. Scholars and intellectuals who received education in traditional schools upheld the concept of historicism and further concluded that China’s existing ideological and academic system is of the past and modern and does not have the ability to respond to modern problems. “Classics” that were once regarded as commonplaces have been historicized and become objects for people to use modern values ​​and knowledge to discuss, analyze, and finally liquidate.

It is also based on modern Chinese knowledgeEthiopia Sugar Daddymolecules In view of this attitude, Eastern Sinologists once put forward a famous proposition: Confucianism has been “museumized”. Indeed, after the reform of civilization movement, Confucianism has completely become the subject of research on the history of thought and philosophy in the mainstream ideological academia. This is the presupposition of Hu Shi and others to “reconcile the national heritage.” The existing thoughts in China are mainly Confucianism. , has become “old”.

In this context, scholars with conservative tendencies such as Liang Qichao, Zhang Junmai, and Xiong Shili are dedicated to safeguarding Chinese civilization. However, if they want to make progress, they have to give up. Abandon, follow Zhang Zhidong’s idea of ​​”Chinese body and Western application”, retreat to “Xinxing Confucianism”, focus on the study of individual morality and sainthood, and leave the public domain to Western learning, that is, science and democracy. In this sense, although “modern New Confucianism” appeared as a reactionary reaction to the New Civilization Movement, it still bears the imprint of the movement’s in-depth thoughts and concepts.

Since then, the foundation of New Confucianism has been the Confucianism of mind. The four sages Mou Zongsan, Xu Fuguan, Zhang Junmai, and Tang Junyi published the “Manifesto for Chinese Civilization to the World” in 1958, asserting: “This The study of mind and nature is the focus of Chinese academic thinking.” (Collected Works on Chinese and Western Indian Philosophy edited by Cheng Wenxi, Taiwan Student Book Company, 1981, p. 866.) As the most influential thought in modern China. href=”https://ethiopia-sugar.com/”>Ethiopia Sugar DaddyOnly a portal, the Neo-Confucian view of Confucianism has shaped the academic and public view of Confucianism. People generally believe that Confucianism is and should beThe study of mind. This view of Confucianism has a great influence. Domestic Confucianism in Hong Kong and Taiwan is basically Xinxing Confucianism. After the revival of Confucianism in mainland China in the 1990s, almost all Confucianism is Xinxing Confucianism, its derivatives, and the history of Xinxing Confucianism.

There is no doubt that Xinxing Confucianism has safeguarded the destiny of Confucianism in the difficult ideological, intellectual and political environment of the 20th century; the ideological achievements of Xinxing Confucianism, such as The great philosophical system constructed by Mr. Mou Zongsan is also the only considerable ideological and philosophical achievement in China in the 20th century. However, the study of mind and nature does cover up the “overall plan of Confucianism” (see Yu Yingshi: “Try to talk about the overall plan of Confucianism – after reading Mr. Liu Shuxian’s “Response””, in Yu Yingshi: “The Historical World of Zhu Xi: Scholars in the Song Dynasty” “Research on the Political Culture of Doctors”, Life·Reading·New Knowledge Sanlian Bookstore 2004 edition, pp. 912 and on), its establishment is indeed premised on surrendering the management of public life to Eastern ideas and systems. As a result, New Confucians in Hong Kong and Taiwan are in an era of great changes, but they are unable to participate in the theoretical conception of systems in the fields of culture, society, economy, politics, etc., let alone the practical process of system construction. Therefore, after the transformation of Taiwan, New Confucianism quickly fell into trouble and did not have a strong say in society. Although Taiwan’s society is a Confucian society, it lacks sufficient ideological and conceptual awareness, and there is no strong Confucian voice to advocate and lead the society.

This was recognized by the mainland Confucians who emerged after the 1980s, including Mr. Jiang Qing. Mr. Jiang Qing firmly believes that China’s current governance system is not sound and needs to be reshaped. Confucianism came from the distant depths of Chinese civilization and still has a vibrant life. Confucianism is the essence of China, and the fair order in China should be the order led by Confucianism. Therefore, Confucianism should be benevolent and actively participate in and even lead the process of shaping the fair order of Chinese society today.

However, what role does Confucianism play? On this issue, Mr. Jiang Qing cut off Xinxing Confucianism, the mainstream Confucian tradition of the 20th century, and systematically proposed the concept of “political Confucianism” in the first half of the 1990s. The preface of “Introduction to Gongyang Studies” clearly explains the purpose of political Confucianism:

There are those who comment on Confucianism as “a study for oneself” and speak of modern Confucianism. Its greatest function is to achieve morality and sainthood, not to govern the world. The implication is that today’s management of the world is not something that Western learning can take credit for. The political wisdom of Confucianism has been unearthed as a cultural relic. The purpose of this book is to correct this theory and prove that the political wisdom of Confucianism is not outdated and still has value today. , which is a rich ideological resource that is indispensable for the establishment of Chinese political theory. (Jiang Qing: “”Introduction to Gongyang Studies”, Liaoning Education Publishing House, 1995 edition, pp. 1~2. )

Ethiopians Sugardaddy The main purpose is to restore the integrity of the overall plan of Confucianism. The efforts of Confucianism can be roughly classified into two items: cultivating a gentleman and bringing peace to the world. The former requires individual moral attainment and sanctification, which is of course crucial. However, both Confucius and Mencius, and even Ercheng, the founder of Confucianism in the Song and Ming dynasties, fully realized the decisive significance of the system in ordering the world. The system is of decisive significance to individual life, and the system is also of great significance to the life of Confucianism. However, at that time, Confucians did not need to particularly emphasize the importance of the system, because in traditional China, legislators had to return to Confucianism, even if they were submissives. Confucianism naturally occupies the field of education. Confucianism is life. Confucianism also masters the knowledge of system design with the help of classics and history. Therefore, Confucianism always has the opportunity to participate in the design and construction of the system. In this context, it is completely reasonable for Mencius and Confucian scholars of the Song and Ming Dynasties to care about the cultivation of righteous people.

But in modern times, including today’s China, the situation is completely different. Among the mainstream elites shaped by modern teachings that are deeply indifferent to tradition and even anti-traditional, Confucianism has lost its legitimacy to hide in China. Since the 20th century, competition over the most important systems and the ideas behind them has almost always been between different foreign ideas and blueprints. The attitudes of the elites participating in the competition may be completely opposite, but they share a belief: Confucianism is dead, Confucianism is meaningless, and even constitutes an obstacle to China’s establishment of a modern system. If there is indeed any policy needed for Confucianism, it is only to eradicate Ethiopians EscortConfucianism more thoroughly. In the process of institutional change under such a distorted spiritual structural arrangement, Confucianism was expelled and had almost no chance to participate.

In this civilized political environment, even if it is just for its own survival, Confucianism must assert itself forcefully and confidently in all fields. Especially re-entering the political field. To this end, Confucianism must demonstrate that it has the ability to create legislation. Moreover, only by returning to Confucian principles can the new system have civilized legitimacy and be operational. If Confucianism participates in the system construction of the Great Transformation Era, it will be expelled from all fields such as education, culture, and society, without any place to hide. At that time, Confucianism will shape the Chinese people’s character and cultivate the character of a gentleman. Efficacy is completely out of the question. Such as Jiang QingshiWhat the teacher pointed out:

Politics can be relatively independent in the fields of economy, law, education, etc. Politics is most directly related to people’s religious beliefs and values. Concepts, moral consciousness and civilizational identity are directly related to the deep values ​​of human civilization. If a certain political form changes, it means a change in the deep-seated value of a certain human civilization; a change in the deep-seated value of a certain human civilization means the demise of a certain civilization. Therefore, to put it very simply, if the political form dies, civilization will die! (Jiang Qing: “Political Confucianism—The Turn, Characteristics and Development of Contemporary Confucianism”, Life·Reading·New Knowledge Sanlian Bookstore 2003 edition, page 2.)

From this perspective, the introduction of political Confucianism pointed out a way out for Confucians in mainland my country. In the era of great transformation, contemporary Chinese Confucianism must return to its overall plan since ancient times and must not limit itself to the field of mind-based Confucianism or cultural education. Only in this way can Confucian concepts have the opportunity to become a system and penetrate into civilization and social fields. This Ethiopia Sugar DaddyOnly then can Confucianism be revived. More importantly, in this way, China’s institutional construction is carried out in the context of Chinese civilization and is the development of China-China governance, rather than becoming a testing ground for foreign ideas. Only such system construction can be rational and promote the rejuvenation of Chinese civilization.

The most urgent task for Chinese Confucianism today is to break the hegemony of Eastern academics dominating the country and return to China The doctrinal structure and explanationET Escorts system of Confucianism itself regains the discourse power and power of Confucianism.The power of discourse liberates Confucianism from the colonization and oppression of Eastern academic circles, making Confucianism truly its own master. In short, the top priority of Chinese Confucianism today is to use Confucianism to explain Confucianism, to use Confucianism to explain China, to use Confucianism to explain the East, and to use Confucianism to explain the world. In a word, it is “explaining China by China”, which embodies the “extraterritoriality” of the interpretation system in Chinese Confucian circles for a hundred years. (Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, pp. 263~264.)

Explaining China through China ofEthiopians Sugardaddy‘s main purpose is to “return to the doctrinal structure and interpretation system of Chinese Confucianism, and reconstruct a Chinese academic system rooted in the ‘Six Arts’ that has the unique characteristics of Chinese academics” (Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press 2012 edition, page 277). Specifically, it is to return to the tradition of Confucian classics and develop the Confucian doctrine system on the basis of continuing the classics. This is a ideological decision and an academic decision. Mr. Jiang Qing decisively stepped out of the paradigm of modern humanities and social sciences and returned to Confucian classics. Within the former framework, Confucian principles are always only objects to be objectively studied and dissected. Even New Confucianism is, to a large extent, “researching” Confucianism. Confucian classics strive to clarify Confucian principles.

“Introduction to Gongyang Studies” is a symbol of the birth of contemporary Confucian classics. Mr. Jiang Qing is not sorting out what the Gongyang scholars of the Han Dynasty are saying, but speaking as a Gongyang scholar, explaining history, especially the current practical issues in China.

This is the most basic change in the scholar’s ​​stance. This was first of all a great change in the genealogy of modern Confucianism. From the beginning, Confucianism consisted of two related but distinct departments: Classics, and Confucianism as a school of thought. It goes without saying that Han Confucianism, even Song Confucianism, invented Neo-Confucianism, but Xiao Cheng wrote the “Book of Changes” and Zhu Zi commented extensively on the Five Classics. However, modern Confucianism, especially New Confucianism in Hong Kong and Taiwan, adopts the same orientation as the anti-Confucian ideological trend in the New Civilization Movement era: only focusing on Confucianism as a hundred schools of thought, while neglecting the classics. This bias seems to be also influenced by the New Civilization Movement, which attributes scriptures as untrustworthy.

Behind Mr. Jiang Qing’s decision to return to Confucian classics, we can see that Confucianism has the belief in eternity and universality. The death of Confucian classics in the 20th century stems from the progressivist view of history: China is undergoing changes from ancient to modern times, and existing ideological and academic systems, including Confucian classics, are only suitable for modern times and have no value in building a modern order. Confucianism is a historical existence, and in the human knowledge system, it is only a local knowledge system, and the East represents universality. Mr. Jiang Qing returned to the original meaning of the classics: the classics are constant. What the classics protects is the normal way, the principles clarified by classics transcend time and space, and are both eternal and extensive. Based on this belief, Mr. Jiang Qing does not think outside Confucianism like ordinary scholars, but stands within Confucianism and speaks for the sages.

Mr. Jiang Qing became popular in the early 1990s, and Confucian classics gradually attracted attention in the academic worldEthiopia Sugar noted that Pei Yi had noticed her appearance very early, but he did not stop punching in the middle of practice, but continued to complete the entire set of punches. In the current academic system, although most of the time it appears in the name of the history of Confucian classics. But no matter what, the return of Confucian classics to the academic establishment has very serious ideological and historical significance. Thanks to the physical advancement of Mr. Jiang Qing and those who came after him, ancient Chinese thought was injected with vitality and began to play a role in reality.

Thus, Chinese people can really think. China’s inherent academic system based on Confucian classics was destroyed, and Eastern humanities and social sciences were institutionalized in China. However, for more than a hundred years, scholars in this establishment have basically not been thinking, but conducting research on the academic history of thought: in most fields, Chinese scholars are busy introducing Eastern classical or latest thinking. , academics, perhaps busy testing hypotheses put forward by foreigners, or conducting comparative studies between China and the West. The problem is simple: due to language and civilization barriers, it is almost impossible for Chinese scholars to understand the basic assumptions of various Eastern thoughts and academics, nor can they fully grasp the historical evolution of their academics. From this, of course, Chinese scholars cannot explain the East with the Western knowledge they have mastered, nor can they use it to explain China in a sound way: in the past century, the Chinese have oscillated greatly between several ideological and academic systems. What a nightmare.

Returning to Confucian classics, and then returning to China’s existing academic system, is the condition for Chinese thought and scholarship to gain vitality. Based on Mr. Jiang Qing’s research so far, it can be expected that through the reconstruction and penetration of Confucian classics, China’s humanities and social sciences will obtain a set of Chinese assumptions about people, the relationship between heaven and man, and about interpersonal relationships. Starting from this assumption, Chinese scholars can not only better explain China, but also enrich or deepen the existing humanities and social science systems, enhance their universality, and thus explain the East more effectively.

This is Mr. Jiang Qing’s second greatest contribution to China’s and even the global ideological academia: awakening China’s existing thoughts and concepts, and restoring China’s existing ideas and concepts. There is an academic paradigm. From this, the Chinese began to think, and thus had thoughts that could enrich mankind.

Of course, Mr. Jiang Qing’s work is not the traditional classic text that people are familiar with, that is, scripture interpretation. In the preface to “Political Confucianism”, the teacher made the following explanation:

The basic theory of this book is Gongyang School in Jinwen Classics, and the classics it is based on are Confucian classics represented by “Children”, but this is not This does not mean that this book is a Confucian-style academic study, but it means that this book is based on the most basic spirit and political wisdom of Confucian classics to broadly discuss the academic issues, civilization issues, political issues and practical issues facing China today. . (Jiang Qing: “Political Confucianism—The Turn, Characteristics and Development of Contemporary Confucianism”, Life·Reading·New Knowledge Sanlian Bookstore 2003 edition, page 8.)

The three books published by Mr. Jiang Qing so far are similar in style. This style of writing is ancient, but it does have the characteristics of modern classics, similar to Dong Zhongshu’s “Qing Fan Lu”: facing reality, creating etiquette based on subtle words and great principles. The clever thing is that this style of writing is modern, it uses modern text forms, and has the appearance of modern humanities and social science discourse, so it is not difficult for modern scholars to accept it. Perhaps, this is a classic style of modern classics.

3. Restoring the subjectivity of system construction: Re-understanding of constitutionalism

Establishment In view of the independence of Chinese academics, Mr. Jiang Qing logically put forward Chinese-style thinking about China’s constitutional government.

From the Sino-Japanese War of Jiawu to the Reform Movement of 1898 at the end of the 19th century, sensitive Confucian scholar-bureaucrats had made the political decision to establish a modern country. The key lies in establishing a constitutional system. The author’s research shows that this kind of political decision-making by Confucian scholar-bureaucrats was by no means the result of the “impact” from the East. The Chinese way of management is constitutional, and at least Confucian scholars since Dong Zhongshu have partially constructed such a management structure. It is precisely on the basis of value and history that when the late Qing literati encountered Eastern constitutional technology, they could immediately accept it. , and the progress in establishing various constitutional systems at all levels of society during the New Deal and Constitutional Periods in the late Qing Dynasty was also extremely rapid. In other words, the establishment of a constitution in the late Qing Dynasty was actually a “rebirth and transformation” of China’s existing political system.

However, the unfavorable situation of the consolidation of constitutional government in the early years of the Republic of China aroused the anxiety and anxiety of the emerging modern intellectuals who were always on the edge of civilization and social structure. Angry, they launched a sweeping anti-traditionalism, one of which was called “democracy.” They summarized the traditional Chinese political system and Confucian political concepts with the word “autocracy”. In this way, in mainstream modern political thinking, Confucianism is opposed to constitutionalism, and China is opposed to democracy. To this day, even among intellectuals sympathetic to Confucianism, Mr. Jiang QingEthiopiaThe above insights summarized by ns Sugardaddy are also extremely popular:

They only recognize that Confucius is the “Confucius of mind” or “Confucius of moral character”, but do not recognize that Confucius is the “Confucius of politics” or “the Confucius of creation”; they believe that in today’s China there can only be There cannot be “Confucius’s moral character” but not “Confucius’ politics”; there can only be “folk Confucius” but not “constitutional Confucius”… They deny that “political Confucius” and “political Confucius” The Politics of Confucius ”, which means that the nature of “Political Confucianism” is denied, but a stable and outstanding political and social order must have “King’s Science” to be realized. The political history of mankind shows that there has never been without “King’s Science” from ancient times to the present. country or politics, so they moved another “royal official school”, that is, the “royal official school” of Eastern unfettered democracy, to China as the national political constitutional principle in China’s public sphere. Therefore, it is not that they do not want the “King’s Official Learning”, but they do not want the Confucian or Confucian “King’s Official Learning” in China. What they want is the “King’s Official Learning” of Eastern unfettered democracy. (Jiang Qing: “PoliticalET Escorts‘s Confucius and the Politics of Confucius – Responding to the Chinese academic circle’s response to ‘Political Confucianism’ Mom -‘ A hoarse voice, with a heavy cry, suddenly rushed out from the depths of her throat. I couldn’t help but burst into tears, because in reality, my mother has learned criticism.” Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, page 319.)

This is the common understanding of modern intellectuals. Even Neo-Confucianism’s Confucianism of the mind acquiesces in Eastern democracy as the only future for modern Chinese politics. All they are thinking about is how to move from the mind to the new kingEthiopia Sugar, for this reason, Mr. Mou Zongsan put forward the “Confidant Entrapment Theory” (Jiang Qing: “Political Confucianism—The Turn, Characteristics and Development of Contemporary Confucianism”, Life·Reading·New Knowledge Sanlian Bookstore 2003 edition, pp. Pages 57~95.).

Anyway, his wife sleeps in the same bed as him in modern China. Although he was very quiet when he got up, when he walked to the tree in the yard, he didn’t even get half a punch. She came out of the house and relied on the mainstream position of the elite group that perhaps the Chinese could continue to preserve Confucianism in terms of moral character. However, in terms of political and social management systems, Chinese tradition is useless. The only future for Chinese politics is to fully Europeanize and transplant Eastern systems wholeheartedly. Since the 20th century, Chinese elites have indeed done this in the two fields of political practice and ideological thinking.

Mr. Jiang Qing gave this a heads-up. The proposal of “Political Confucianism” cut off the modern Chinese elite’s belief in Eastern royal science as the science of Chinese royal science, and called for the construction of China’s excellent political order to return to China itself and return to Confucian wisdom. It can be said that this is the most fundamental shift in Chinese political thinking in the past century.

The reason why Mr. Jiang Qing proposed this concept is that, historically speaking, starting from Confucius, Confucianism was primarily a political science. If politics is involved and restricted to the realm of mind, Confucianism will no longer be Confucianism. By giving up the task of creating legislation, Confucianism also gave up the most important means of practicing morality in the world, and was bound to be completely marginalized in all fields of civilization, society, and national life. Secondly, it is because Confucianism must enter into the process of creating legislation and lead it. This is the task of political Confucianism. Mr. Jiang Qing pointed out categorically: “China’s future political etiquette system with the characteristics of Chinese civilization should be reconstructed by ‘Political Confucianism’ rather than developed by ‘Xinxing Confucianism.’” (Jiang Qing: “Political Confucianism – Contemporary Confucianism” “The Turn, Characteristics and Development”, Life·Reading·New Knowledge Sanlian Bookstore 2003 edition, page 2)

Therefore, political Confucianism is not only the way of survival for Confucianism, but also the way of survival for China. Therefore, Mr. Jiang Qing put forward the proposition of establishing a Chinese-style political system: “The biggest problem facing contemporary Chinese politics is to establish a reasonable political order, and to establish a reasonable political order, we must establish a Chinese-style political system. Political system.” (Jiang Qing: “Political Confucianism – The Turn, Characteristics and Development of Contemporary Confucianism”, Life·Reading·New Knowledge Sanlian Bookstore, 2003 edition, page 125) According to this, Mr. Jiang Qing has to be different from the mainstream political concepts:

In my opinion, the problem of China’s future political development is the “Fukuyama problem”, that is, whether China’s future political development can break through what Fukuyama said: “There is no difference between human beings and unfettered democratic politics.” In this way, all political problems of mankind in the future will be perfect problems of unfettered democratic politics itself.” If we agree with this “Fukuyama problem”, then China’s future political development will be very simple and not difficult: copy the Eastern constitutional system in China. If we do not agree with this “Fukuyama problem”, then China’s future political development will be very complicated and difficult: we must establish a unique Chinese-style constitutional system in China. (Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, page 1.)

Mr. Jiang Qing’s views on the people Criticism of the near-main system should be understood from this perspective. This is almost inevitable after the change in political thinking. Fukuyama advocated the “end of history” from the perspective of Eastern political evolution. Modern Chinese intellectuals also agree with this position. The Eastern democratic system is regarded as a historical inevitability in China and the broad influence of historical development. The iron rule is that China has no choice but to do so.

Teacher Jiang QingEthiopia Sugar Daddy stood at the Chinese New Year Thinking about Chinese politics at night, the democratic system in the East only becomes a possibility. The problem facing the Chinese people is to establish a reasonable and feasible modern political system based on Chinese civilization. The democratic system of the East can be included in it, but it is not the subject and it is not the value. In the framework of China’s political system, it is just a system and a technology. In this case, it is no longer a myth, but one that needs to be verified and criticized as an alternative Ethiopians Sugardaddy plan .

So, what is the Chinese political system? In “Introduction to Gongyang Studies”, Mr. Jiang Qing focuses on Gongyang Studies, which has the strongest legislative consciousness among Confucians, summarizes its principles, and forms a system of Confucian political management concepts expressed in modern discourse. In “Political Confucianism”, Mr. Jiang Qing explores Confucian political concepts and institutional wisdom from a broad perspective based on this Confucian political philosophy system, and preliminarily explores its possible approaches to deal with practical problems. After these two steps of intellectual preparation, Mr. Jiang Qing entered the theoretical stage of creating legislation. The focus of the construction of the doctrine of “hegemonic politics” is the triple legality of heaven, earth, and man: the legality of heaven refers to the legality beyond the divine; the legality of earth refers to the legality of historical civilization; People’s compliance with laws and regulations refers to the compliance with laws and regulations of the people’s will. The historical form of hegemonic politics is “Confucian constitutionalism”, which takes the Confucian scholar-bureaucrats as a group to enjoy broad authority as the core of the system. Its most basic characteristic is the “academicism” tradition of “discussing politics through learning”. Specifically, The system is the “Eunuch Imperial College System”. As for the specific system settings of “Confucian constitutional government”, they are the “tricameral parliamentary system” and the “virtual monarchy republic” that have caused widespread controversy. At this point, a relatively complete blueprint for the Chinese-style political system has been basically formed.

Mr. Jiang Qing’s emphasis on the Chinese subjectivity of political thinking was originally a theory of bringing order to chaos, but was rejected by the mainstream ideological academic circles who copied the West. Fortunately, its specific conception was naturally regarded as a very objectionable and bizarre theory, and was strongly opposed and even ridiculed. However, a closer look will reveal that the criticism of Mr. Jiang Qing is actually due to ignorance of Eastern constitutionalism.

These critics cannot tolerate Mr. Jiang Qing’s criticism of democracy, but they often overlook one point: the real Eastern constitutional government is indeed far from Democracy can be summarized and synthesized. The classic discussion in this regard can be found especially in The Federalist Papers. The Federalists made it very clear that theyWe must avoid democracy and establish a republic. The so-called republic is a representative system. Once representation is introduced, complex system design issues must be introduced, which is the separation and checks and balances mechanism of power that people are familiar with. However, what is the purpose of this system design? Of course, they are mutual restraints, and, at least among the federalists, the important purpose is to introduce two factors, morality and rationality, in addition to the public will, to control and examine the public will: compared with more representatives of the public will, The House of Representatives and the Senate represent more virtue and Ethiopia Sugar Daddysensibility. The effectiveness of the Supreme Court is even more special. The Supreme Court has the power of judicial review. This power often causes controversy in America. The rhetoric criticizing the power of judicial review is very similar to the rhetoric criticizing Mr. Jiang Qing: How could nine unelected old men veto the national election? A decree jointly formulated by several agencies? American constitutional scholars have been looking for reasons for this. One theory is that these justices are protecting the eternal values ​​of America.

It can be said that Mr. Jiang Qing’s understanding of the Eastern constitutional system is actually deeper and more accurate than his critics. Mr. Jiang Qing’s criticism of the dominance of public opinion has also been a hot issue in Western political thinking in recent times. For example, the purpose of Hayek’s masterpiece “Law, Legislation and Unrestraint” in his later years is to criticize the public opinion-led legislation, which leads to the degeneration of law into the will of the ever-changing majority and the destruction of unfettered order. He advocated rebuilding the constitution to control public opinion.

This is really surprising: Mr. Jiang Qing’s tripartite system concept is to a certain extent a universal management method, and Confucians realize this , Mr. Jiang Qing pointed out this point and proposed a systematic establishment plan. Of course, Mr. Jiang Qing’s specific plan is negotiable, but Mr. Jiang Qing’s seemingly shocking institutional plan is both Chinese and universal.

China’s modern political philosophy was born from this. In the past century, people in the field of Chinese political thought have not been thinking, but propagandizing. They believe that the inner world, whether it is the British, the Soviets, the Germans, or the Americans, has discovered the ultimate true meaning of politics and has designed and established a perfect system. The only thing the Chinese have to do is to turn the system written by foreigners on paper into a practical system in China, or to transplant foreign systems to China. Therefore, there is no need to think about what a sound Chinese political system is. It is enough to widely publicize foreign political truths, enlighten the stupid, or politically mobilize the people. Libertarianism and other radical trends are propagandaThe messenger. Even Neo-Confucianism is certainly a thinker in philosophy and a propagandist in the political field. Therefore, modern China conducted various political experiments, but no political philosophy was born.

Mr. Jiang Qing’s thinking marked the birth of Chinese political philosophy. Because all foreign ready-made plans need to be reflected and thought by the Chinese people before they can be meaningful in the Chinese context. It goes without saying that there are ready-made theories and systems in the East. Even Gongyang Theory must be conceived through systems in the context of modern society before it can enter reality. This is exactly what Mr. Jiang Qing has done over the years. If you want to establish a sound Chinese-style political system, you must think independently and think independently. The thought of self-reliance itself requires the establishment of Chinese subjectivity, more specifically, the establishment of Confucian subjectivity. This kind of subjective thinking must unfold within the body of civilization. Confucianism constitutes the presupposition and the atmosphere of thinking. Contemporary Chinese political philosophy must Ethiopia Sugar DaddyDing is the political philosophy of modern Confucianism.

This is Mr. Jiang Qing’s third greatest contribution in the history of modern thought: opening up Chinese political philosophy. The biggest change in China’s political thinking since the mid-to-late 1990s is precisely the return of subjectivity in political thinking, and Mr. Jiang Qing is the pioneer.

4. Practical consciousness and the construction of historical subject: the reconstruction of Confucianism

Political Confucianism In fact, it is not limited to the political field, but a fairly complete study of the construction of social management order. Therefore, Mr. Jiang Qing introduced Confucianism and regarded it as the most basic system of the Chinese political system; at the same time, political Confucianism is also practical Confucianism, and the main body of practice is the believers of Confucianism: Confucian scholars .

Confucian constitutional government is the institutional form of “Confucian politics”. Mr. Jiang Qing believes that before Chinese people deviate from the Chineseness of politics, Chinese politics can be divided into two major stages: the three generations were the era of sage kings, followed by the era of Confucian scholars:

In the “era of holy kings”, the holy kings established the fantasy model of Chinese politics through their “hegemonic” political concepts and “royal government” political practices, that is, they established the concept of “hegemonic politics” The foundation of basic doctrine and the inner logic model of Confucian political system. In current political terms, it is: Heaven entrusts its ruling power – that is, the sovereignty composed of the “three talents” of “distinctions” in the physical world – to the Holy King, and the Holy King retires after “three generations” , the Holy King entrusted this sovereignty to the Confucian scholars through its “Taoist” inheritance and classic inheritance, and the Confucian scholars represented the Holy King in accordance with the “Hegemony” in the history after the “Three Generations”Ethiopia Sugar Daddy” concept exercises the power to rule, that is, to exercise sovereignty. (Jiang Qing: “Illustration of Hegemony”, in Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, page 56.)

Mr. Jiang Qing specifically pointed out that Confucian politics is not the so-called rule of virtue that the ancients despised, but an objective system of governance:

“Confucian politics” is Ethiopians Sugardaddy “kingless politics”, in “Confucian politics” As a personalityEthiopians Escort‘s holy king has retired, and the Confucian scholars and the great sages among the Confucian scholars are no longer qualified to rule with their own personality and will… In this case, “Confucian politics” can only It is embodied as a kind of institutional rule. The so-called institutional rule is the rule implemented through objective norms, that is, etiquette, law, criminal government, and the institutional rule in “Confucian politics” is implemented using the objective system that embodies the “three-fold compliance of hegemonic politics with legality” Governance, this system today is the “new monarchy”, that is, the “Confucian constitutional government” system.

Therefore, the term “Confucian constitutionalism” first refers to the institutional setting of management by Confucian scholars, and because of the authority of the subject of Confucian scholars, Confucian values ​​permeate all aspects of social life, especially the design of organizational political systems and the political process.

This is a fact of Chinese history, and of course it is a fantasy fact. Historical China is Confucian China. However, the relationship between different groups in society at that time and Confucian ideals were both close and distant. The closest ones are Confucian scholars, that is, Confucian scholars. They have received relatively systematic Confucian learning, inherited the Six Classics, and take preaching and practicing the Tao as their own responsibility. As Confucius said, “Scholars aspire to the Tao.” From this group outward, there are Confucian dignitaries or Confucian gentlemen scattered at the grassroots level of society. They have also received certain Confucian teachings and believe in Confucian values, but they may not have a very clear consciousness of preaching and practicing Taoism. This also includes the emperor. Looking outward, there are gentlemen and common people, that is, ordinary people. They accept more the etiquette of dignitaries and gentlemen, and accept Confucian values ​​in their customs.

So, is this China “Confucian”? Over the past two decades, there has been debate as to whether Confucianism is a religion. The main reason why there is such a debate is that regarding religion, the academic community, including the Confucian research community, basically accepts the late Eastern religious views and uses monotheistic religions such as Christianity as the model of religion. According to this religious view, Confucianism is not a religion. But according to a more accurate view of religion, Confucianism is indeed a religion.

First of all, the Confucian scholar group, that is, the upright people who have the self-consciousness to promote and practice the Tao, does have a clear religious consciousness and religious rituals. Confucian scholars are of course intellectuals who pass down the Five Classics through teaching. However, the activities of Confucian scholars also have a very strong religious nature: Confucian scholars believe in and respect heaven. This is very clearly shown by Confucius and Mencius. Confucian scholars have their own place of worship: the Confucius Temple, where Confucian scholars hold a complete religious ceremony to worship Confucius. Confucian scholars have their own monasteries: monasteries, academies, etc., where Confucianism is preached. It can be said that the knowledge of Confucian scholars is “between heaven and man”, rather than philosophy in the Eastern sense.

Secondly, in the Confucian scholarly system, There is a ubiquitous “education” system: Confucianism dominates the education system, cultivating elites with Confucian value consciousness, as well as ordinary people with slightly lower levels; with the help of dignitaries and gentry who have received Confucian education, Confucianism transfers its own values ​​​​to Penetrating into all levels of society. At the same time, Confucianism also teaches Shintoism, and ordinary people can worship various local gods without restraint, but these belief systems are permeated with Confucian values.

The above two levels of “teaching” are the value pillars of Confucianism in China. They uplift and protect people’s hearts, build consensus on social management, and achieve social governance through ethics and autonomy. Maintaining social order also tames politics and makes it operate rationally. Its focus is Confucian scholars. Confucian scholars are the key to whether China is Confucian. The death of Qin Zhi II proved that without this set of “teachings of morality and etiquette” centered on Confucian scholars, China, with its huge geography and population, would not be able to maintain normal social and political order. The great contribution of Han Confucianism represented by Gongyang Studies is the establishment of an institutionalized “Confucianism”, which is embedded in the Chinese constitution and becomes the foundation of a stable constitution. Therefore, as Mr. Jiang Qing said, traditional Chinese politics is indeed a Confucian constitution.

By the beginning of the 20th century, this Confucian constitutional system was in a huge crisis. Surprisingly, Mr. Kang Nanhai had already foreseen this crisis with genius beforehand: as the cause of modern nation-building unfolded, Confucianism could be abandoned. Because the foundation of Confucianism lies in Confucian scholars, and the system where Confucian scholars hide and settle is mainly the education system and the government. The focus of China’s current round of great changes is to learn from the East and introduce Western education systems. In this way, Confucianism will lose its most important institutional support, and the Confucian scholar community will disappear. For this reason, Kang Nanhai proposed the idea of ​​establishing a Confucian civilization and politics. However, Kang Nanhai’s proposal was ridiculed by those who were bent on imitating the Eastern constitution.

Facts have proved that Kang Nanhai’s worries were completely correct: in the late Qing Dynasty, academies were abolished, the imperial examinations were abolished, and schools were established. In the early years of the Republic of China, primary and secondary schools were abolished in a further step. Bible reading in school. As a result, the Confucian scholar training system completely collapsed. In the first half of the 20th century, the remaining Confucian scholarsIt is still there, so it can introduce Confucian values ​​into the constitutional and political process. As time went by, this group of Confucian scholars gradually dissipated. Confucianism no longer exists. Since then, China’s constitutional system has almost no basis in Chinese values. Elite groups even gradually believe that constitutionalism does not require the foundation of cultural values. Perhaps many people deify some political principles as cultural values.

The Chinese-style political system imagined by Mr. Jiang Qing is Confucian constitutionalism, which is bound to put forward the proposition of the reconstruction of Confucianism. The key to the reconstruction of Confucianism lies in the cultivation of Confucian scholars:

Modern China no longer has “scholars”, a special group of Confucian Taoists. Fragmented and marginalized believers in Confucian values. However, we can gradually cultivate a group of Confucian “scholars” through children’s reading of scriptures, classic teaching, folk lectures, book writing, online publicity, social activities, etc. This is a long-term and arduous task, because only the “scholar” group exists , only then can the revival of all Confucian civilization and the construction and implementation of “Confucian constitutionalism” be possible. (Jiang Qing: “Confucian constitutionalism and history are consistent with legality”, in Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, page 75.)

From a practical point of view, Confucian constitutionalism needs to be constructed, and the main subjects of the construction are Confucian scholars, Confucian scholars, and people from all walks of life who accept Confucian teachings. They worked hard from all aspects, changed customs and created legislation. In this way, Confucianism has become the practical subject of Confucian constitutionalism.

It is necessary to emphasize that Mr. Jiang Qing proposed political Confucianism in order to reawaken the practical consciousness of Confucianism. “Introduction to Gongyang Studies” states:

Gongyang Studies provides historical hope and ultimate hope for people living in troubled times and peaceful times, but the Gongyang family is not a dreamer and will not just talk about dreams without putting them into practice. , nor will they just have empty hopes without realizing them in real life. While providing hopes and marking their ideals, the Gongyang family is more actively involved in the political practice of the times and strives to use their hegemonic ideals to Transform the harsh political reality of decline. Therefore, Gongyang Studies puts practice in an important position and firmly believes that without political practice, hegemonic ideals (hopes in history) cannot be realized in reality. (Jiang Qing: “Introduction to Gongyang Studies”, Liaoning Education Publishing House, 1995 edition, page 55.)

Confucianism is not philosophy, nor is Confucianism Confucianism research, on the contrary, is the study of establishing a fair order. Such knowledge naturally points to corresponding practice. The subjects of ethical, social, and political practice aimed at realizing Confucian values ​​are Confucian scholars who firmly uphold Confucian values ​​and confidence, that is, Confucian believers. If the government establishes Confucianism as the religion of the people, this is of course the most economical way to achieve Confucian constitutionalism. Mr. Jiang Qing calls it the “downward route.” However, Mr. Jiang Qing also wakes up.We understand clearly:

Modern China is different from modern China. Modern China has “returned barbarians to Xia” and became a colony of Eastern civilization. The minds of some intellectuals have been Europeanized, and they are very resistant to the “downward route” of the revival of Confucianism. It is difficult to revive Confucius by relying solely on the “downward route”. Therefore, in addition to the traditional political “downward route”, the revival of Confucianism must also be supplemented by a “downward route” and open up another way for civil society to rebuild Confucianism in response to the times. Therefore, the “downward route” is a Based on the principle of “time is great”, a “flexible route” is adopted to adapt to the changes of the times. The so-called “downward route” is to establish a Confucian social legal person in civil society, establish a “China Confucian Association” similar to the Chinese Christian Church or the Buddhist Association, and use the organizational form of the “Confucian Church” to engage in the reconstruction of Confucianism and the great cause of reviving Chinese civilization. (Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, pp. 250~251. )

Confucianism is the institutional basis for realizing Confucian constitutionalism:

This “downward route” is an organized, institutionalized, socialized and legalized route. It needs to draw on the advantages of various major religions around the world and conduct Confucianism in accordance with China’s specific national conditions and Confucian tradition. To make new creations is to create a Confucian religion that is different from modern Confucianism in that it is a religious community with a legal personality that does not depend on state power but exists independently in society. If Confucianism as a religious community is not established, not only will the life of Confucianism be interrupted due to political turmoil and changes, such as Confucius after 1911, but also under the impact of various foreign religions today, It is difficult to fulfill the important task of reviving Confucianism and rebuilding Chinese civilization in China. (Jiang Qing: “Rediscussing Political Confucianism”, East China Normal University Press, 2012 edition, p. 258.)

Therefore, in Jiang Qing In the teacher’s plan, Confucianism is not only the basic part of the Chinese-style constitution, but also the operational force to realize this constitution. From this perspective, Mr. Jiang Qing’s thoughts are more profound than those of Mr. Kang Nanhai. According to Kang Nanhai, Confucianism aims to ensure the Chineseness of the newly constituted modern management order, which is a constitutional setting. According to Mr. Jiang Qing, Confucianism is not only a constitutional setting, but also the practical subject of Confucian constitutionalism.

This is the fourth important contribution of Mr. Jiang Qing in the history of contemporary Chinese thought: in an era when Taoism was almost discontinued, Confucian concepts highlighted the importance of Confucianism. The core of confidence and its clear practical tendency of Ethiopia Sugar Daddy. From this, inAfter Confucian critics became popular and after Confucian alienators filled the country, Confucian scholars and Confucian scholars with a clear sense of belief and belonging reappeared in the mainland, and sometimes they also called themselves “Confucian believers.” This is a social group destined to shape history. They are “Confucianizing” Chinese society in subtle ways and shaping a group of gentlemen with Confucian values. At a certain critical point, this Confucianization process will explode, and China will become Confucian China.

Conclusion

I discussed Mr. Jiang Qing’s ideological history from four aspects Even historical significance. Jiang Qing’s ideological breakthrough announced the historic end of Chinese thought in the 20th century—actually propaganda without thought and reflection. Mr. Jiang Qing opened up a new world of Chinese thought by returning to China’s existing thought, that is, the overall planning of Confucianism. It was under the leadership of Mr. Jiang Qing that Confucianism entered the current ideological field in China. The ideological world gradually became close to Confucianism, returned to Confucianism, and embarked on the right path. After a long period of confusion, loss of speech, and rupture, modern Chinese thought has started from scratch.

Postscript

I have been wanting to compile this collection for a long time.

As early as 1997, Mr. Jiang Qing first advocated “Political Confucianism” in “Introduction to Gongyang Studies”, which began to attract academic attention. In 2003, Mr. Xiang also wrote “Political Confucianism—The Turn, Characteristics and Development of Contemporary Confucianism”, which is based on “political Confucianism” and responds to academic issues, political issues, system construction issues, Chinese and Western civilization issues, and the future of Confucianism in China today. development issues. As Brother Mi Wan said: “It is Mr. Chiang’s specialty to bring out ‘political Confucianism’. It is not only a reflection of the national nihilism of the non-injunctive Europeanization school that despises traditionEthiopia Sugar Daddy‘s weak voice also has a corrective significance for the bias shown by the New Confucianism represented by Mr. Mou Zongsan. The proposal of “political Confucianism” is undoubtedly a new development of Confucianism in the contemporary world. Ethiopians Sugardaddy exhibition, the new landscape of today’s academic world, is also the stability of Mr. Jiang’s academic stance. “This is very true. The proposal of “Political Confucianism” is tantamount to setting off a ideological earthquake in Chinese academic circles, and its impact is not only on the present, but also on the future.

However, today’s China is deeply Europeanized, and Chinese people have become accustomed to “using the West to explain China”. On the contrary, they are opposed to Mr. Jiang Qing’s attitude of “using China to explain China” He was not used to the method of speaking and did not accept it, so he questioned and misunderstood “bringing him along”, take him down. “She curled her lips, waved to the maid beside her, and then used her last strength to stare at the son who made her endure the humiliation and want to live. There were many criticisms. Even within the Confucian sect, there were many academic opinions on the teacher. I have objections. Three years ago, I went to Shenzhen on official business and paid a special visit to Mr. Jiang Qing. I discussed preparing to edit the Confucian magazine and discuss Confucian politics. When I came up with the idea of ​​focusing on philosophy, my teacher proposed that I publish an album with the title of “Political Confucianism”. Later, due to lack of opportunity, I couldn’t bring up the idea of ​​publishing the collection. I have always been thinking about it, and I have been keeping an eye on relevant articles, collecting them, and finally publishing them in a volume. I have also made a wish.

This book is centered on Mr. Jiang Qing’s “Political Confucianism” thoughts and includes academic papers and ideological comments from all walks of life. It is divided into three parts: Part A is Confucian internal criticism, and Part B is for internal criticism of Confucianism. Within Confucianism, which has a more obvious ideological stance Criticism, Part C is a relatively neutral comment. Of course, this kind of inclusion standard is relatively broad, and there is by no means a strict boundary between the so-called internal and external aspects. Even the comments of neutral people are not completely without their own value positions. .

The articles included in this book mainly focus on Mr. Jiang Qing’s two monographs “Introduction to Gongyang Studies” and “Political Confucianism – The Turn, Characteristics and Development of Contemporary Confucianism” and related articles. Because the teacher’s new book “Revisiting Political Confucianism” has just been published, there is no release yet. Regarding the review article – but I believe that the latter will have more ideological impact than the former and will also bring more debates. Heavy responsibility

                                     Summer 2013 in Beijing

                                            【”Confucian Scholars Series” Second Series】

Academic Supervisor: Jiang Qing Chen Ming, Kang Xiaoguang, Yu Zhangfa, Qiu Feng

Editor: Ren Zhong

Publisher: China University of Political Science and Law Press

PublishedDaily date: October 2013

Book Title: (seven volumes in total)

1. “Confucian Constitutionalism Tradition” (written by Yao Zhongqiu)

2. “History of Confucian Civilization Practice ET Escorts (Pre-Qin Department)” (written by Yu Donghai)

3. “Chasing Confucianism” (written by Mi Wan)

4. “Heri Zi Zhong: A Confucian Scholar’s Tragedy of the Times” (written by Zhang Wanlin)

Wu. “Research on the Problem of “Hidden Relatives” and Others” (written by Lin Guizhen)

Lu. “The Way of the Xianxian” (written by Chen Qiaojian)

7. “Political Confucian Commentary” (edited by Ren Zhong)