马相伯对孔教神圣性的解构与对孔教国教化的批判

Ma Xiangbo’s Deconstruction of the Sanctity of Confucianism and his Criticism on State Religion Movement

孔教的支持者于1913年、1916年掀起两次孔教入宪运动。面对孔教会发起的孔教入宪运动及袁世凯举办的祭天仪式,马相伯基于自己的信仰和西学知识指出,孔子非宗教家、孔教非宗教、孔教没有信徒、孔教缺乏超越性,对孔教的神圣性予以解构。针对孔教入宪运动,马相伯进行了彻底的批判。马相伯针锋相对地指出,孔教不是历史上不成文的国教,孔教入宪和孔教国教化违反信教平等权,孔教国教化可能引发中国的宗教冲突、民族冲突乃至领土纠纷。马相伯也驳斥了孔教国教化可以挽救民国以来道德沦丧的观点,反驳了孔教与共和为一体的观点,论证了修身是私人领域之事、国家不应干预。马相伯对孔教国教化的批判汇入了当时的舆论斗争之中,产生了深远的影响。

In 1913 and 1916,the supporters of Confucianism launched two movements to incorporate Confucianism into the constitution.Facing the movements and the heaven worship ceremony held by Yuan Shikai,Ma Xiangbo,based on his own beliefs and Western knowledge,pointed out that Confucianism was non religious,without believers and lacking transcendence,and deconstructed the sanctity of Confucianism.Ma Xiangbo thoroughly criticized the movement of Confucianism into the constitution.Ma Xiangbo pointed out that Confucianism is not an unwritten state religion in history.The incorporation of Confucianism into the Constitution violate the equal right in religious freedom.To make Confucianism a State religion may lead to religious conflicts,ethnic conflicts and even territorial disputes in China.Ma Xiangbo also refuted the view that Confucianism can save the moral decay since the Republic of China,refuted the view that Confucian and the Republism are united,and demonstrated that self-cultivation is a matter in the private sphere and the state should not interfere.Ma Xiangbo’s criticism of the State Religion Movement merged into the public opinion struggle at that time and had a farreaching impact.