一身两役:康有为经说与政论关系辨正  

On Kang Youwei’s Thoughts of Classical Study and His Politics

作　　者：文扬 Wen Yang

机构地区：[1]中国政法大学法律史学研究院

出　　处：《政治思想史》2023年第1期63-77,197,198,共17页Journal of the History of Political Thought

摘　　要：学界多依循梁启超“借经术文饰政论”的评断,认为康有为的今文经学是其戊戌变法的理论根据。实际上,1891年《新学伪经考》初刻之际,康有为在与朱一新的论学中申言“敷教”本旨,强调“改法与改制无预”,否认“事经说”与“谈政事”的关系。1898年康有为登上变法舞台,先改释日本明治史实,确立以创设制度局为核心的变法纲领;后关联教案危机与尊孔立教,吁请开教会、定教律的变法之道。仅在后一方面,康有为部分地将经说与政论相关联。康有为说经自成一格、论政趣时变通,二者各有旨趣,并无必然关系。On the relationship between Kang Youwei’s thoughts of Classical Study and his politics(1895-1898),most academics,standing with Liang Qichao,believed that the former was the theoretical basis of the latter.In fact,with the aim of spreading Confucianism,Kang had clearly expressed that his thoughts of Classical Study had no correlation with politics in 1891.Kang became the leader of the reform in 1898.He called for learning from Japan and establishing a program of reform cen­tered on the Institutional Bureau.At the same time,Kang called for the creation of the Confucian Church and the enactment of ecclesiastical laws as a fundamental solution to the ecclesiastical crisis.On the latter claim,Kang’s thoughts of Classical Study and his politics were partly related.In short,there was no necessary logical relationship between Kang’s study of the classics and his politics.

关 键 词：康有为 戊戌维新 经学 

分 类 号：D092[政治法律—政治学] B258[哲学宗教—中国哲学]