本文選題：康有為 + 陳獨秀�。� 參考：《河北經(jīng)貿(mào)大學(xué)》2017年碩士論文

【摘要】：戊戌變法到五四時期,康有為的儒學(xué)思想發(fā)生了變化。主要分四個階段:“援西入儒”、“以西化儒”、“儒西并尊”、“以儒維魂”�？涤袨橐簧紙猿肿鹑宓牧鑫醋儭Ａ魍龊Ｍ馐畮啄甑目涤袨閷ξ鞣降恼J(rèn)識更加深刻,歸國后看到儒學(xué)式微,力倡保持中國傳統(tǒng)文化,欲借鑒西方的宗教模式將孔教宗教化,以此來抵御西方的文化“入侵”�？涤袨椴缓蠒r宜地推動“孔教宗教化”運動遭到了以陳獨秀為代表的新派人的猛烈批判。陳獨秀針從三個層面對康有為進行了反駁:首先,宗教層面,孔教不屬于宗教;其次,政治層面,陳獨秀堅持“孔教與帝制有不可離散之因緣”;最后,文化層面,中國的“三綱五�！迸c新文化時期宣揚的“民主”與“科學(xué)”的精神相悖�？涤袨榕c陳獨秀爭論的背后是二人文化觀上的差異、儒學(xué)思想上的差異和全局觀和局部觀上的差異。本文以新文化運動時期康有為與陳獨秀二人的爭論為出發(fā)點,梳理并分析了康陳在新文化運動期間的是非得失。中外學(xué)者大多是對新文化運動持肯定態(tài)度的,把它當(dāng)作新時代的到來的重要標(biāo)志。批評的聲音也是存在的,多是指新文化運動有著簡單化和形式主義的缺點。值得肯定的是陳獨秀指出了儒學(xué)與專制的關(guān)系,對封建專制的維護,這是不爭的事實。絕大多數(shù)的新派人物都能夠正確地認(rèn)識到歷史上的儒學(xué)并非宗教。在科學(xué)、民主潮流下,康有為把儒學(xué)宗教化顯然是不合時宜的。新文化運動時期反孔思潮也存在不足之處,最大的不足的新派人以靜止的觀點來看待儒學(xué)。反觀這正是康有為的獨到之處,康有為能站在歷史的角度看待儒學(xué),并開啟儒學(xué)創(chuàng)造轉(zhuǎn)化的歷程。但康有為的不足也體現(xiàn)在對自由、平等、民主的認(rèn)識不深入。并且強行將“孔教宗教化”,陷入政治漩渦使其思想的影響力和社會號召力受到極大影響,儒學(xué)也在這個時期受到了很大的打擊。
[Abstract]:From the Reform Movement of 1898 to the May 4th Movement, the Confucianism of Kang Youwei changed. It is divided into four stages: aid to the west into Confucianism, westernization of Confucianism, Confucianism and respect, and the soul of Confucianism and Wei. Kang Youwei persisted in respecting Confucianism all his life. Kang Youwei, who had been in exile for more than ten years, had a deeper understanding of the West. After returning to China, he saw the decline of Confucianism, advocated the preservation of Chinese traditional culture, and wanted to draw lessons from the western religious model to convert Confucianism to religion in order to resist the "invasion" of Western culture. Kang Youwei unseasonably promoted the movement of Confucianism and religion, which was severely criticized by the new faction represented by Chen Duxiu. Chen Duxiu Needle refutes Kang Youwei from three aspects: first, at the religious level, Confucius does not belong to religion; secondly, at the political level, Chen Duxiu insists that "there is an inextricable cause between Confucianism and monarchy"; finally, at the cultural level, China's "three Compendium" and the "democracy" and "science" in the new cultural period are contrary to each other. Behind the argument between Kang Youwei and Chen Duxiu are the differences in their cultural views, in Confucianism, and in their views of the whole and the parts. Based on the controversy between Kang Youwei and Chen Duxiu during the New Culture Movement, this paper analyzes Kang Chen's right and wrong gains and losses during the New Culture Movement. Most scholars at home and abroad hold a positive attitude towards the New Culture Movement and regard it as an important symbol of the arrival of a new era. Criticism also exists, mostly referring to the shortcomings of the New Cultural Movement in simplification and formalism. It is an indisputable fact that Chen Duxiu points out the relationship between Confucianism and autocracy and the maintenance of feudal autocracy. The vast majority of new figures are able to correctly recognize that Confucianism in history is not a religion. Under the trend of science and democracy, Kang Youwei's religion of Confucianism is obviously out of date. During the New Culture Movement, there were also shortcomings in the anti-Confucius trend, and the most deficient neologisms viewed Confucianism from a static point of view. On the other hand, this is the unique feature of Kang Youwei. Kang Youwei can view Confucianism from the historical point of view and open the process of Confucianism creation and transformation. But Kang Youwei's shortcomings are also reflected in the lack of understanding of freedom, equality and democracy. And forced "Confucian religion", falling into a political whirlpool, its ideological influence and social appeal was greatly affected, Confucianism also suffered a great blow in this period.
【學(xué)位授予單位】：河北經(jīng)貿(mào)大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：K203
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本文編號：1966406