康有为边疆民族思想研究
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摘要
"戊戌变法"时期,康有为主张"满汉合一",表达了自己对民族问题的关切,这也是其建构民族国家的第一次尝试。此后,康有为结合东西方思想,通过"大同思想"和"公羊三世说"来表达自己的边疆民族思想和政治立场。他极力反对革命派的狭隘民族主义主张,强调建立多民族的"君主立宪"政体对稳固边疆民族地区统治的必要性。"辛亥革命"爆发后,康有为提出"五族合一"的思想,主张加强中央对边疆民族地区的控制。康有为的边疆民族思想是其政治思想的重要组成部分,在当时产生了一定的影响。
During the period of the Reform Movement of 1898,KANG You-wei advocated the unity of Manchu and Han,expressing his concern about ethnic issues,which was also his first attempt to construct a nation-state. Afterwards,KANG You-wei expressed his frontier ethnic thoughts and political standpoint by combining Eastern and Western thoughts based on"Datong Thought"and"Gongyang III Theory". He strongly opposed the narrow nationalism of the revolutionaries and emphasized the necessity of establishing a multi-ethnic"constitutional monarchy"regime to stabilize the ethnic frontier areas. After the outbreak of the 1911 Revolution,KANG You-wei put forward the idea of"Five Ethnic Groups in One"and advocated strengthening the central control over the frontier ethnic areas. KANG You-wei's frontier ethnic thought is an important part of his political outlook,which has exerted a great influence.
During the period of the Reform Movement of 1898,KANG You-wei advocated the unity of Manchu and Han,expressing his concern about ethnic issues,which was also his first attempt to construct a nation-state. Afterwards,KANG You-wei expressed his frontier ethnic thoughts and political standpoint by combining Eastern and Western thoughts based on"Datong Thought"and"Gongyang III Theory". He strongly opposed the narrow nationalism of the revolutionaries and emphasized the necessity of establishing a multi-ethnic"constitutional monarchy"regime to stabilize the ethnic frontier areas. After the outbreak of the 1911 Revolution,KANG You-wei put forward the idea of"Five Ethnic Groups in One"and advocated strengthening the central control over the frontier ethnic areas. KANG You-wei's frontier ethnic thought is an important part of his political outlook,which has exerted a great influence.
引文
[1]习近平.习近平致中国社科院中国历史研究院成立的贺信[EB/OL]. http://www. xinhuanet. com/politics/leaders/2019-01/03/c_1123942672. htm,2019-01-05.访问日期:2019-02-16.
[2](清)康有为.康有为全集:第五集[M].北京:中国人民大学出版社,2007.
[3](清)康有为.康有为全集:第二集[M].北京:中国人民大学出版社,2007.
[4]张淑娟.民族主义与近代中国民族理论[M].北京:光明日报出版社,2011.
[5]梁启超.康有为传[M].北京:团结出版社,2004.
[6]李泽厚.康有为谭嗣同思想研究[M].上海:上海人民出版社,1954.
[7]邝柏林.康有为哲学思想[M].北京:中国社会科学出版社,1980.
[8]林家有.试论康有为的民族观[J].史学月刊,1984(5).
[9]何志虎.康有为的“大中国观”与革命派放弃“驱除鞑虏”口号[J].史学月刊,2000(5).
[10]白锐.康有为近代民族国家观[J].求索,2005(4).
[11]徐高阮.戊戌后的康有为——思想的研究大纲[J].学术研究,1988(1).
[12]马洪林.康有为研究百年回顾与展望[J].学术研究,2008(12).
[13](清)康有为.康有为全集:第一集[M].北京:中国人民大学出版社,2007.
[14]中共中央马克思恩格斯列宁斯大林著作编译局.马克思恩格斯选集:第一卷[M].北京:人民出版社,2012.
[15](清)康有为.康有为全集:第十集[M].北京:中国人民大学出版社,2007.
[16](清)康有为.康有为全集:第七集[M].北京:中国人民大学出版社,2007.
[17][英]休·希顿-沃森.民族与国家——对民族起源与民族主义政治的探讨[M].北京:中央民族大学出版社,2009.
[18]吴楚克.中国边疆政治学[M].北京:中央民族大学出版社,2005.
(1)康有为的《大同书》里,记载了他第一次遇见黑人时的感受,“然黑人之神,腥不可闻。故大同之世,白人黄人,才能形状,相去不远,可以平等。其黑人之形状也,铁面银牙,斜额如猪,直视如牛,满胸长毛,手足深黑,蠢若羊豕,望之生畏”。至于如何对待这些黑人,康有为写道:“其棕黑人有性情太恶,或有疾者,医者引其断嗣之药,以绝其种。”
[2](清)康有为.康有为全集:第五集[M].北京:中国人民大学出版社,2007.
[3](清)康有为.康有为全集:第二集[M].北京:中国人民大学出版社,2007.
[4]张淑娟.民族主义与近代中国民族理论[M].北京:光明日报出版社,2011.
[5]梁启超.康有为传[M].北京:团结出版社,2004.
[6]李泽厚.康有为谭嗣同思想研究[M].上海:上海人民出版社,1954.
[7]邝柏林.康有为哲学思想[M].北京:中国社会科学出版社,1980.
[8]林家有.试论康有为的民族观[J].史学月刊,1984(5).
[9]何志虎.康有为的“大中国观”与革命派放弃“驱除鞑虏”口号[J].史学月刊,2000(5).
[10]白锐.康有为近代民族国家观[J].求索,2005(4).
[11]徐高阮.戊戌后的康有为——思想的研究大纲[J].学术研究,1988(1).
[12]马洪林.康有为研究百年回顾与展望[J].学术研究,2008(12).
[13](清)康有为.康有为全集:第一集[M].北京:中国人民大学出版社,2007.
[14]中共中央马克思恩格斯列宁斯大林著作编译局.马克思恩格斯选集:第一卷[M].北京:人民出版社,2012.
[15](清)康有为.康有为全集:第十集[M].北京:中国人民大学出版社,2007.
[16](清)康有为.康有为全集:第七集[M].北京:中国人民大学出版社,2007.
[17][英]休·希顿-沃森.民族与国家——对民族起源与民族主义政治的探讨[M].北京:中央民族大学出版社,2009.
[18]吴楚克.中国边疆政治学[M].北京:中央民族大学出版社,2005.
(1)康有为的《大同书》里,记载了他第一次遇见黑人时的感受,“然黑人之神,腥不可闻。故大同之世,白人黄人,才能形状,相去不远,可以平等。其黑人之形状也,铁面银牙,斜额如猪,直视如牛,满胸长毛,手足深黑,蠢若羊豕,望之生畏”。至于如何对待这些黑人,康有为写道:“其棕黑人有性情太恶,或有疾者,医者引其断嗣之药,以绝其种。”