On the great role of reform in combination with the Reform Movement of 1898: Rereading the Reform Movement of 1898: China's constitutional transplant movement originated from the Reform Movement of 1898; Since then, cultural resistance has unveiled the banner of "nationalism" and branded it with ideology. In the Examination of Japan's Reform System submitted in May and June of the Reform Movement of 1898, Kang Youwei expounded his reform proposition: buying a ship and installing machinery can be described as change, but it can not be described as constant; Setting up a post office and mining can be described as a change, not a political change; Changing the official system of elections can be described as political change, but it is not political reform; Japan changed its constitution, and so did all reforms. In Kang's view, only by making a constitution and holding an elected House of Representatives can political reform be considered, which can "capture the thoughts of Zimmeru's subjects". The people will not alienate the imperial court, but will try their best to make political actions and laws play a role and make the country long-term stability. Kang Youwei believes that the final result of political reform is fierce, but the process of reform must be slow and peaceful. China must go through a transitional period of constitutional monarchy to realize the "peaceful world" known to the whole people. In the Textual Research on Japan's Reform, Kang put forward that "it is all right to reform the DPRK, but not to observe the Japanese". Kang also understands that there is a fundamental difference between the constitutional monarchy of "prospering the world" and the autocratic monarchy of "according to the troubled times", so he must make some explanations and preparations: because of the Constitution, for the people of the whole country and for the welfare of the people, all the officials in the country are civilian, but the ancient and modern things are different, and the officials are often different, which is different from the autocratic regime in China in the past. Obviously, constitutionalism has a completely different spirit and culture from autocracy. At this time, Kang Youwei encountered a difficult problem: Does China have the spirit of constitutionalism without the practice of constitutionalism? If so, why can't we have constitutionalism? If not, does it mean that culture is completely westernized? The Kang family is in a dilemma: if they advocate it, they will take great risks, overthrow the thousand-year-old fixed knowledge and reinterpret Confucianism; If nothing is advocated, it will hurt national self-esteem, which is equivalent to declaring "cultural suicide" and fundamentally shaking Confucianism as the foundation of the Qing government. This is not only the emperor's disapproval, but also the official disapproval, which is bound to arouse the general resentment of the literati class and may eventually lead to Kang himself's punishment in the world. Of the two evils, he chose the first way: a democratic government in which the executive, legislative and judicial powers are integrated in western countries, but this theory has already existed in China. China lags behind the West in implementing democracy, not because Confucius' theory is flawed, but because many of his disciples misunderstood him. This is the problem to be explained in Kang's Textual Research on New Learning and Pseudo-Classics (189 1) and Textual Research on Confucius' Reform (1896). Kang Youwei not only thinks that Confucianism has a constitutional theory (such as Confucius' theory of democracy and humanity), but also goes deep into the "stage theory" on the operational level. He wrote in Notes on the Analects of Confucius: "The meaning of the Spring and Autumn Period, the principle of troubled times and the principle of peaceful times". Each generation has its own corresponding political system: absolute monarchy is suitable for troubled times, constitutional monarchy is suitable for peaceful times, and the system of * * * is suitable for peaceful times. When human beings develop from a lower social level to a higher social level, the form of government will also change accordingly. Confucius said in the Analects that "there is a way in the world, and rites and music are conquered from the emperor." The traditional understanding is that doctors can't control the government and people don't discuss politics. Kang criticized that this common word "no" was planted by mistake, and the person who planted it by mistake did not know the true meaning of Confucius, so it must be deleted. When commenting on Mencius' "people are the most important", Kang said: This Mencius established a democratic system, and the Taiping Law also ... justice belongs to democracy, such as Britain and the legal president ... close to the world of Datong. After such an explanation, Confucianism already has the idea of constitutional monarchy and democratic constitutionalism, and clearly shows the change and gradual process of the two. Kang Youwei advocated the establishment of a constitutional bureau, claiming that Confucius was the king of element. Confucius also advocated political reform, which laid a classic foundation for his constitutional reform. In this way, through the re-excavation of the local resources of Confucianism, the constitutional theory can be self-sufficient and transplant western constitutionalism without introducing western learning at the same time. No wonder Liang Qichao called Kang Youwei "Martin of Confucianism". Luther also ". Kang Youwei proposed to reform Confucianism, taking Confucianism as the state religion, and also had the motivation to directly resist Christian culture. Kang believes that "Ye teaches the spiritual world, its perfection is not as good as that of Buddha, and its preparation is not as good as that of Confucius". He believes that although Confucianism, Buddhism and Taoism are basically the same as Christianity, Christianity is the most unsatisfactory. He believes that Confucianism is superior to any other theory in the world, which is suitable for all mankind in theory and the only religion suitable for China in the current situation. In order to preserve the empire, China's legal, administrative and economic systems must be changed according to the western model; But if we give up Confucianism and try to westernize the whole moral life, it will be cultural suicide. Therefore, the position taken by Kang in Confucius Reform can be said to be a kind of "cultural nationalism". To sum up, Kang Youwei believes that the direct goal of the Reform Movement of 1898 is to open a parliament, formulate a constitution, and establish a constitutional monarchy, with Confucianism as the guiding ideology after the explanation, rather than based on the introduction of Christian western learning. Although Kang Youwei's "reinterpretation" of Confucian classics caused a lot of criticism, most of Emperor Guangxu's ideas were accepted except that he did not explicitly promise to establish the country and appointed Kang Youwei as the "chief architect" of the whole reform. Therefore, it can be said that Kang's thought basically represents the style of "constitutional transplantation and cultural resistance" during the political reform period. In my opinion, the great influence of Kang Youwei and the Reform Movement of 1898 on China's constitutionalism in the 20th century is mainly reflected in the following three aspects: First, all Kang Youwei's efforts, in my opinion, are to seek a legal basis for China's constitutional transplant that can be recognized by Chinese people. This foundation is rooted in traditional culture and closely related to ideology, but it cannot fundamentally go against the world trend. As a result, there has been a reinterpretation of Confucian classics, but Kang's good intentions have aggravated the crisis of cultural identity and kept his "legitimacy foundation" on the edge: traditional reality ../question/1582 6661.html? si= 1