The Thinking of Liang Qichao on Colonization Patterns of Ireland and Taiwan

After Sino-Japanese defeat, Taiwan became a Japanese colony. Liang closely watched the Japanese operating in Taiwan of all the trends, and had a deep thinking to get rid of Japanese rule in Taiwan viable path. He was about to emulate the Irish Anti-British model, through parliamentary struggle to make claim to get rid of colonial ruling in Taiwan. For Taiwan＇ s future, national movement had a profound impact. Because of this idea, Liang accumulated knowledge of the world, combined with the strength of Japan and Taiwan to compare the results of Taiwan＇ s colonial way of thinking, but he affected its overseas travel experience with his liberal political thought and constitutional doctrine of absolutism complement of each other.

Analysis and Comment on“ Freedom”——Based on Liang Qichao's On Freedom

Liang Qichao 's analysis of "freedom "in On Freedom is mainly focused on revealing the evolution and variation of the term "freedom "in modern Chinese society. In his view,freedom is not only an indispensable element of an individual's life,but also fully applicable to the course of social and historical developm ent. Liang Qichao 's liberalism originates directly from the West,but is deeply influenced by the Chinese traditional discourse system and the overwhelming reality context of saving the nation in modern tim es.What is different from Western liberalism is that the dim ensions of Liang Qichao 's freedom are developed at two levels,one is the individual level,the other is the national level. The form er has the significance of enlightenm ent,while the latter has the significance of saving lives. Enlightenm ent and salvation are not only the"double variations"of modern C hina,but also the dual responsibility of modern Chinese enlightenm ent thinkers,which is dem-onstrated in Liang Qichao 's thought of freedom.

Literary Construction of Liang Qichao's China Dream in Late Qing Dynasty--Based on the Perspective of Liang Qichao's Political Novels

Liang Qichao actually influenced Chinese society of late Qing dynasty in a great and profound way.H e founded several political newspapers,pioneered a literary style called political commentary and wrote many political fictions,which fully embody his deep thinking over China’s destiny at that time under impacts of western politics as well as his practical activities.H is political fiction does not only pioneer new forms and contents of modern fiction,but also play a crucial role in leading numerous writers to construct a"Chinese Dream"literature by granting politics as theme of fiction and shaping of political heroes.W hat’s more,his political fiction also becomes a basis of integration between literature and politics.

Liang Qichao at the Fin-de-siecle: The Antinomy of Asian-African Consciousness and National Imperialism

This paper combs a series of Liang Qichao's manuscripts at the turn of the century in 1899,supplemented by other related discussions on China Discussion during this period,to show the impact of Africa,particularly the Boer War,on Liang's understanding of"national imperialism."Within the framework of community politics,the paper analyses Liang's distinction between Chinese nationalism and the national imperialism of the great powers,as well as his response to the issue of"national competition"in the spatial expanse of Asia,Africa,the United States and Europe combined.The author argues that Liang's intellectual transformation can be seen as a universal ideological phenomenon during the formation of the modern capitalist world system at the end of the 19th century.To understand the cause of this universal phenomenon,there are two focal points:the will of the hegemonic powers to rule and the will of the oppressed to resist.The tension and conflict between these two dynamic forces provides the basic premise for our understanding of Liang's thinking about China's fate and its limitations.

Political Modernity and Its Musical Dissociation： A Study of Guomin and Geming in Liang Qichao＇s Historical Biographies

After the Sino-Japanese War （1894-95）, leading late Qing intellectuals such as Liang Qichao introduced modem political concepts in a highly affective fashion, making the passionate interest in and adoption of western-imported political concepts a hallmark of Chinese modernity. What are these highly personalized affective experiences like？ What have given rise to them？ How can the study of these experiences broaden our understanding of modernity, and myriad modernizing experiences, in China and other similar cultural contexts？ More importantly, how can the use of affect and emotion as analytical categories offer us better insights into some of the most radical intellectual and political transformations that have taken place in China？ To answer these questions, perhaps we need to look elsewhere than the semantic content of language. This article focuses on the incipient moments of this affective trend in late Qing China and studies the formation of discursive ＂text＂ as the production of sensational ＂object.＂ It examines musical and visual appeals Liang Qichao generated for two recently translated political concepts, ＂national citizen＂ （guomin） and ＂revolution＂ （geming）, in historical biographies published in New Citizen Journal in 1902. By exemplifying that Liang＇s semantic text was intended to be circulated as an audio text and pictorial text, and that modem concepts had been received as literary as well as auditory and visual experiences, I argue that Chinese modernity often teeters in a state of aesthetic ambivalence. It is displaced and suspended from discursive meanings of the constructed discourse resulting from cross cultural exchanges and consolidated by power relations on both the local and the international levels.

＂Not a Club for Ethical Culture＂： The Early Writings of Max Weber, Liang Qichao, and Kang Youwei on the Stock Exchange

This paper examines early discussions of stock exchanges by Max Weber, Liang Qichao, and Kang Youwei and considers their contemporaneity. Despite different contexts, the discussions shared a nineteenth-century preoccupation with global competition and Darwinian struggles for survival. All reveal the attendant anxieties of latecomer nations experiencing belated modernity. Weber, however, wrote from a position that embraced German colonialism, whereas Liang and Kang＇s advocacy of stock exchanges was marked by concerns for the Chinese nation that emerged as a result of the experience of colonialism and economic imperialism.

梁启超的导读书目与导读思想

梁启超是开启近现代目录学研究一代风气的启蒙人物,他对导读书目的研究分成了西学书目与国学书目两大类型,并形成宣传西学与推崇国学两个明显的历史分期。梁启超开启的导读书目范式更加强调对读者、读物、读书法等的关注,带有突出的读者服务意识。梁启超的导读书目根植于中国目录学传统,开创了解题兼导读的新型书目,导读的范围兼涉中西,体现出明显的致用属性。

梁启超的文明观

“文明”在近代中国的传播,梁启超厥功至伟。从清末到五四,梁启超的文明观经历了深刻的变迁。变法时期,他以“文明”为社会进步的方向,视法律为文明的基础而呼唤变法。流亡日本时期,他受福泽谕吉文明论的影响,以“文明”为中国现代化的目标,倡言以“新民”促进中国的文明化。他晚年著《欧游心影录》,其思想关切从为国族“富强”而追慕西方现代文明,转向回望中国传统,从孔老墨寻求人的“安身立命”的人生意义。他的思想旨趣,亦从以现代化批判传统,转向以传统批判现代性。晚年梁启超论及“文明”,已不再是以西方为典范的单数文明,而是以平等视点中的复数文明论述中西文明问题,主张中西文明互鉴互补,再造一种新型人类文明。这种在反思现代性基础上再造新文明的新文明观,表征着五四后一种新启蒙思想的兴起。

经世与启蒙:梁启超的孟子学

“经世”是梁启超思想中一以贯之的核心关怀。梁氏孟子学前期以宣传康有为大同思想为主旨,介绍和吸纳西方思想,以西方知识性内容取代传统道德评价标准;后期侧重国民教育,以西方教育主义重新审视传统思想中的知识与道德关系,在科学知识的时代大潮中凸显道德教育的重要性。在与经世思潮的深刻互动中,梁氏思想“变”中有其“不变”,“不变”中又蕴含“常变”,在救国之切、爱国之真的烘托下其经世意识更加醒目。梁启超的思考对当下增强文化自信,继承并实现传统文化的创造性转化和创新性发展有着重要意义。

梁启超的变局观念与史家自觉——以《李鸿章》为中心的考察

《李鸿章》是梁启超“新史学”思想付诸实践的成果,也是晚清思想史上的一项重要标本。梁启超根据进化史观,基于“过渡时代”的视角,纵论李鸿章的生平经历和成败得失,揭示了“世界之中国”时代的历史变迁大势。该书体现了一种新型“史识”和史家自觉,反映了梁启超对晚清士大夫“变局”观的承接和超越。梁著及相关文本开创了一套关于中国近代史的整体贯通论述,对于20世纪中国近代史学术体系的构建具有重要意义和深远影响。

梁启超前期“文学”观念的生成

现代意义“文学”的出现和发展过程中,梁启超的贡献不可或缺。但是梁启超前期文学观念常被视作文学功能论而被轻视。现代“文学”的生成离不开梁启超“作为国民教育的文学”“作为群治的文学”“作为世界的文学”三个内在观念的逻辑演变。梁启超前期文学思想不仅促进了现代“文学”的生成,影响了中国文学的现代转型,而且保持了“文学”与现实世界的丰富和有机联系,影响深远。

梁启超与时务学堂的教育改革

梁启超在长沙时务学堂进行了一次卓有成效的近代教育改革。在教学宗旨上,把时务与治学相结合,为维新运动培养人才;在教学内容上,把中学与西学相结合,并将其贯穿于功课设置和教学当中;在教学方法上,把书院与学堂相结合,既继承传统书院的箚记、面授答疑、讲学和师生同吃同住同学习的制度,又吸收了新式学堂面试招生、参加学术活动和运用近代教育技术及教学方法的新制度。这次教育改革培养了一批新型知识分子,开启了湖南近代教育的先河。

维新派的国民教育思想与外国文学学科创生——以康有为、梁启超为中心

作为中国现代学术初建的标志之一,外国文学学科在近代国民教育思潮演化与国民教育变革当中应时而生,是近代以来中国人向西方学习的必然结果。伴随着中国人对西学价值和内涵认识的加深,以康有为、梁启超为代表的维新派在国民教育变革与外国文学学科创生中发挥了重要作用。他们不仅对国民教育有深刻的论述,将国民教育与救亡图存的时代命题联系起来,而且不同程度地关注和引入了作为西学的“外国文学”,其思考和实践为日后国民教育中外国文学学科发展奠定了重要基础。

“四大文明”学说的形成与传播:跨越世纪的对话

“四大文明”是中日两国世界史的“常识”。近年,两国分别有学者指出,“四大文明”学说只在本国通用,在世界其他国家并不存在。通过查找史料得知,“四大文明”学说源于卡尔·李特尔、卡普、西莱和黑格尔等西方思想家、历史学家,之后东亚的知识分子将其进行了概念化。这一传播过程跨越了历史学、地理学、人类学、文明学等学术领域的界限,是东西方知识分子对话的结果,同时也是一场跨越世纪的对话。

论梁启超对卢梭国家思想的容纳、拒斥与回归

在梁启超政治思想的形成过程中,卢梭的影响是深刻的,梁启超对卢梭思想的容斥是梁启超政治思想研究以及“卢梭与中国”研究的一个重要视角。然而,卢梭对梁启超政治思想的影响并非一成不变,梁启超对卢梭政治思想的态度大体经历了由容纳、经怀疑、而后拒斥、最后又回归的转折,这一转折也与梁启超自身政治思想的演进紧密相关。在这个问题上,梁启超对卢梭国家思想的态度及其自身国家思想的变迁提供了很好的例证。梁启超国家思想的多变与两歧,既回应了急速迁转的转型期政治情势,也为现代中国政治思想的展开留下了多元的思想遗产。不过,即便梁启超对卢梭国家思想的态度及其自身的国家思想历经多次变化,梁启超的国家思想却在流变中保持着内在统一,他始终致力于建设一个公共性国家。

中国现代伦理形态的发展与建构——基于梁启超新民伦理的研究

随着西方现代思想理论在中国近代场域的深入传播,梁启超展开了对中国传统伦理道德观念的反思性审视,开启了寻求社会现代化和新民人格的实践探索。梁启超主张伦理观念应当积极适应现代社会的发展需求,强调传统儒家伦理学和现代西方伦理学之间的文明互鉴。梁启超的新民伦理含有三个维度的伦理观念,即“国家认同类”“社会合群类”和“个人自觉类”,且三个维度的价值取向之间互补相通,形成了一个立体而有深度的伦理观念体系。这些思想智慧共同构建了一个具有包容性、平衡性和全面性的伦理体系,有助于指导个体在中国近代复杂的伦理抉择中找到契合的实践方向。梁启超关于新民伦理的思考与探索,对中国近代伦理道德的完善以及中国近代社会生活的革新产生了深远影响,对现代伦理话语的推进以及现代伦理理论的建构给予了重要启示。

从“瓜分”论到“帝国主义”论——梁启超关于列强侵略的理论思考(1895—1905)

梁启超是第一次鸦片战争以来较早对列强侵略进行理论思考与阐释的思想家。他提出的“有形—无形瓜分”论,对列强侵略中国的方式、手段进行深入剖析,得出“无形”更惨于“有形”的结论,触及到列强殖民扩张的本质特征。之后,随着欧美日本政学界“帝国主义”论的盛行,梁启超不仅将之输入国内,而且对其进行理论阐释。与西方“帝国主义”论旨在为列强殖民侵略辩护不同,梁启超的“帝国主义”论则站在中国民族的立场上,在借鉴欧美日本“帝国主义”论相关概念的同时,摒弃其中正义化甚至美化帝国主义侵略扩张的内容,充分警惕并揭示帝国主义的侵略性,尤其强调经济帝国主义对中国的危害,与其“有形—无形瓜分”论有着内在的思想延续性。梁启超对于帝国主义侵略扩张大势及其手段、特征的认知与中国应对之道的阐发,构成了此期中国知识界分析国际局势与解决中国问题的基本话语,在当时舆论界产生深远影响。

“灭国新法”与近代中国知识分子对世界形势的思考

在《灭国新法论》中,梁启超借由叙述埃及、印度、波兰、布尔、菲律宾等地的亡国史来提醒国人,近代西方列强殖民扩张早已不再局限于传统的攻城略地、抢占地盘,而是会充分运用财政、金融、教育等手段来控制非西方国家。“灭国新法”的击中人心之处在于“灭国”,因为甲午战争之后,中国有可能因遭瓜分而亡国一直是让关心中国命运的人倍感忧虑之事。“灭国新法”的落脚点在“新”字,即强调要注意到近代列强殖民扩张的新手段与新策略。借着其始创者梁启超在舆论界的巨大影响力,以及它与帝国主义问题的紧密关联,“灭国新法”逐渐成为时人分析世界形势与中国危局时常用的一个概念。人们或是直接使用它,或是将其表述略作变动,用更通俗的形式再次传播,或是将“灭国新法”所强调的内容作为自己的立论基础。对“灭国新法”的借鉴与运用,从晚清持续到20世纪30年代。