requestId:68499aba3a6f29.39477815.
The Changes of the Hundred Days in the History of Civilization: Those Thinkingists who promoted this transformation from their heads
Author: Chen Bisheng (Authorized by the National College of Nationalities)
Source: Peng Pai News
Time: Confucius was the 19th August of the 2569th year of Wuxu
Guihai
Jesus September 28, 2018
Any historical event can only be revealed after a long period of historical changes, so that future generations can know that its occurrence and whether it, its basic purpose, is closely related to the later history. In the early period of the late Qing Dynasty, whether it was the Douluo War, the Sino-Japanese War, the 18999 Revolution, the 1911 Reaction, and the May Fourth Movement, they were all such historical events, and they were embedded in the process of Chinese civilization.
However, political affairs and civilized affairs are divided. Political affairs bring about a while of political changes, and civilization affairs lead to long-term civilized movements. Political affairs only affect the political body, while civilized affairs directly change people’s hearts. Therefore, as long as the most basic crisis occurs in civilization, political affairs and civilized affairs can overlap. The development of political affairs leads to changes in people’s value concepts and beliefs about civilization. The late Qing Dynasty was the beginning of this period.
In terms of civilization, the late Qing Dynasty was an era of transformation, transformation and reaction of Chinese civilization. The so-called “late Qing Dynasty” here is scheduled to be after the Sino-Japanese War of 1894 and before the May Fourth Movement (1919). In the historical perspective of the living world, the Sino-Japanese War of 1894 is just a “Japanese Qing War”, but for Chinese civilization, China’s defeat during the Sino-Japanese War of 1894 is not only a defeat of the war, but also directly shattered the civilized beliefs of the scholars and officials. In Hu Sijing’s book “National News Preparation”, Zhang Hengjia answered people’s questions about the advantages and disadvantages of Chinese and Western learning, saying: “If China is so weak, how can we learn? If we have learning, how can we dare to go to outsiders? href=”https://twsweetdating99.org/”>Baocai.com is more superior and inferior. As the Sino-Japanese War of 1895, the Sino-Japanese War of 1895 was full of strength, and the war of 1995 led to the victory of the State; as the war of 1995, the country was defeated by the times, and China’s “study” also declined due to it. In April 1895, Yu Shui Sitong wrote a letter to the European and Yang Zhonghai, mentioned: “I met Chen Boshen (i.e. Chen Sanli) yesterday and said that he had already ordered his son to change to Western learning.” In fact, Chinese academics after the Sino-Japanese War began to advance to a comprehensive era of transformation. In 1896, Yu Yue wrote a letter to Zhang Jue and said: “Now the new school is getting more and more elegant, and you will be gone. I will be watching the rain and the birds are full of chickens. Everyone is right? Everyone is right!” “Elegant” means old learning, especially when learning. Around the Sino-Japanese War, the crisis of China being divided was sufficiently demonstrated, and scholars and doctors were infected with the strong pressure of “new school”, and Chinese academics began to move into an era when they reiterated ancient school to absorb Western school. The political transformation that began with the reform of the 1999 is a real response to this situation. After the transformation of Wuxu was defeated, the trend of reactionary thoughts arose all the time until the change of Xinhai, when the Qing emperor was in power, the rise of the May Fourth New Civilization Movement. If the political meaning of the Xinhai Rebellion was largely civilized, then the new civilization movement doubled out as a real civilized reaction. After that, the “body” of Chinese civilization collapsed completely and China’s rottenness also changed completely.
In this process, the historical meaning of civilization of the 18983-18 is to announce the true arrival of the era of civilization’s transformation through political affairs. The political and civilized reactions that followed were the result of their logic prolonged.
In terms of political thinking, although the method of transformation in Wuxu is called “renewal” and “change”, it involves diversified thinking in itself. The middlemen who change the law in this field have different positions. Chen Yinke’s “Following the Book of “Liang Qichao” written by Wu Qichang” said: “The words at that time changed the law, and there were two sources of differences, and it was not possible to be confused. In the Xianfeng era, our ancestors also served as scholars and lived in Beijing. They saw the fire in the bright park and the sky, and cried bitterly in the south. Later, The governance of the army and the common people became more and more aware of the unsuccessful and unchanging laws of China. Later, he was sent to the Xiangyang Imperial Minister Song Fu, who was extremely convinced and called the lonely and loyal person. The ancestors also learned from the Gong of Guo’s literature, and Guo Gong was also based on the American and Western style. At that time, the scholars and officials were considered to be traitors and traits, and they were all in the country. href=”https://twilovedating999.com/”>Baoqing.com RecommendedWho wants to be killed but has a heartfelt love. When the teacher of the Nanhai Kangshu, he governed the modern Wen Gongyang school, he joined Confucius to reorganize Baoqing.com to change the law with his experience of the world. He originally had different differences with those who wanted to use Western countries to change the old laws of China. Therefore, his ancestors and ancestors met with the new “WujieBao XiuyanAnswer of the question “The age of the Gongyang in the South China Sea is very natural. This is how we can see that the master of the family changes the method and the place where the source and flow are thought. “Chen Yinke’s understanding of the “two sources of differences” of the method of changing the method is extremely important for understanding the method of changing the method of changing the method of Wuxu. Whether it is for Kang Youyi or for Chen Baozhen, the transformation of Wuxu is not just a simple political innovation., not only the transformation of political laws, but also the transformation of China’s civilization. In fact, this transformation of civilization is directly facing the most basic problem of where China is going. Chen Yinke’s assessment of the transformation of Wuxu from the perspective of “source” is precisely the theoretical basis for evaluating the transformation of Wuxu from the internal civilization. Kang Youwei and Chen Baozhen responded to each other during the process of changing the method, but the theoretical basis is different.
Kang Youwei
Kang Youwei’s theory origin in the 1990s. It was the Gongyang School of the Year of the 1990s. He was especially important in the restructuring of Confucius. Confucius’ restructuring was originally a political replica of the current literary scholarship “Su Wang”. For Kang You, the third generation of Gongyang Xue of “Age” said that in a well-off world, he could only be a monarch. The five regular guests included various artists: host, comedy actor, actor, etc. The same age has been a common practice. At that time, the monarchy system was already an extremely radical transformation plan. Its motivation is derived from Kang You’s academic philosophy. Kang Yousheng believed in “A Study on the Reform of Confucius” that the ancient times were ignorant and ignorant, and the Three Dynasties were just the products of Confucius’ restructuring. He said: “No one can trust, no one can believe, no one can believe in the common people, no one can follow. Therefore, all the rules are entrusted to the three kings to carry out the actions of the ancient kings. If the sages fail to act, they will be deified by the law of the gentleman of the sage. href=”https://blog-tw.net/Sugar/”>手机官网地官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网官网
官网� In the meaning of this civilization’s founder, Confucius became the leader of civilization. “Study on the Reform of Confucius” has a chapter “The Six Paths are all examined by Confucius’ reform of Confucius”, which says: “Where is Confucius’s master of the teachings and a sage king of gods? He said: “The Six Paths are all created by Confucius. All of them were wri
發佈留言