去苦求乐:康有为《大同书》苦乐观评析
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摘要
康有为的《大同书》旨在证成一幸福、平等、博爱、公正的大同世界,为此,康有为对当时据乱世中的苦以及去苦的措施与阶段进行了深入、详细的论述,甚至包括大同世界中所实现的快乐。但其苦乐系统存在一些问题值得重新梳理,以及大同世界的德福一致同样值得思考。他的理论体现出理想与现实的对立,但《大同书》所宣扬的苦乐观与社会前景对于民众的价值观念与社会发展具有重要的借鉴意义。
Kang Youwei' s Great Harmony aims to prove a happy, equal, fraternal, and fair world of Great Harmony.To this end,Kang Youwei has carried out in-depth and detailed discussions on the current measures and stages of suffering and suffering in troubled times, including the happiness realized in the world of Great Harmony.However,there are some problems in the system of pain and happiness, that are worth reorganizing.And the consistence between virtue and happiness in the society of Great Harmony are equally worth considering.His theory embodies the opposition between ideal and reality.His theory reflects the opposition between ideal and reality.But the concept of pain and happiness and social prospects proclaimed in Datongshu have important reference significance for people's values and social development.
Kang Youwei' s Great Harmony aims to prove a happy, equal, fraternal, and fair world of Great Harmony.To this end,Kang Youwei has carried out in-depth and detailed discussions on the current measures and stages of suffering and suffering in troubled times, including the happiness realized in the world of Great Harmony.However,there are some problems in the system of pain and happiness, that are worth reorganizing.And the consistence between virtue and happiness in the society of Great Harmony are equally worth considering.His theory embodies the opposition between ideal and reality.His theory reflects the opposition between ideal and reality.But the concept of pain and happiness and social prospects proclaimed in Datongshu have important reference significance for people's values and social development.
引文
[1]聂蕾.康有为幸福观研究[D].安徽师范大学,2014:摘要.
[2]康有为.大同书[M].北京:中国人民大学出版社,2010:9.
[3]梁启超.梁启超传记菁华[M].北京:东方出版社,2015:261.
[4]陈兵.佛教苦乐观[J].法音,2007(2):10.
[5][11]高瑞泉.中国现代精神传统——中国的现代性观念谱系[M].上海:上海古籍出版社,2005:359、63.
[6]张锡勤主编.中国伦理思想史[M].北京:高等教育出版社,2015:343.
[7]李泽厚.中国近代思想史论[M].天津:天津社会科学院出版社,2003:130.
[8]康有为.礼运注[M].北京:中华书局,1987:260.
[9]杨泽波.从德福关系看儒家的人文特质[J].中国社会科学,2010(4):48.
[10]冯契.中国近代哲学的革命进程[M].上海:华东师范大学出版社,2016:107.
[2]康有为.大同书[M].北京:中国人民大学出版社,2010:9.
[3]梁启超.梁启超传记菁华[M].北京:东方出版社,2015:261.
[4]陈兵.佛教苦乐观[J].法音,2007(2):10.
[5][11]高瑞泉.中国现代精神传统——中国的现代性观念谱系[M].上海:上海古籍出版社,2005:359、63.
[6]张锡勤主编.中国伦理思想史[M].北京:高等教育出版社,2015:343.
[7]李泽厚.中国近代思想史论[M].天津:天津社会科学院出版社,2003:130.
[8]康有为.礼运注[M].北京:中华书局,1987:260.
[9]杨泽波.从德福关系看儒家的人文特质[J].中国社会科学,2010(4):48.
[10]冯契.中国近代哲学的革命进程[M].上海:华东师范大学出版社,2016:107.