民初立宪活动中的孔教问题研究

发布时间：2018-03-02 22:08

本文选题：孔教　切入点：孔教派　出处：《中国政法大学》2010年硕士论文　论文类型：学位论文

【摘要】： 本文以民初《天坛宪草》起草和续议过程中的孔教问题为研究对象。全文分为引言、正文、结论三大部分。引言首先概述了法律史学、历史学、哲学、宪法学领域多年来在关涉孔教之一系列问题研究上所积累的学术成果,其次指出现有研究在对孔教问题的法学分析和法律史评价方面语焉不详,进而引出该文的研究目的、研究方法及侧重点。正文从四个方面顺次展开。第一部分阐明孔教问题产生的背景。康有为、陈焕章的孔教思想是孔教问题得以产生的思想渊源。各类尊孔组织的成立,尤其孔教会的成立及活动,是孔教问题成为制宪之热点议题的现实动力。第二部分勾勒了《天坛宪草》起草(1913年)过程中孔教问题从提出到步步推进的轨迹。“以孔教为国教”的议案一经提出就遭到激烈反对,孔教派出于无奈对该案加以修正,最终仍因孔教是否宗教、定孔教为国教是否损害信仰自由等方面之争议难平而被否决。孔教派由于国教案受挫,遂反对宪法中规定信教自由,此提议亦被否决。之后,孔教派提出第十九条增加“国民教育,以孔子之道为修身大本”一项,虽再掀争议但该项得以写入宪法草案。第三部分梳理了《天坛宪草》续议(1916 1917年)过程中孔教问题的重提和演化之过程。宪法续议伊始,第十九条第二项“国民教育,以孔子之道为修身大本”审议未果,激起孔教派之反抗,遂重提“定孔教为国教”,仍然审议无果。孔教派屡遭挫折,宪法第十一条(信教自由条)、第十九条第二项(教育条)随即成为争执之焦点。由于孔教问题严重影响制宪进程,调停派适时出现。最终孔教派及其反对者达成妥协,将国民党籍议员刘恩格“中华民国人民有尊崇孔子及信仰宗教之自由,非依法律不受制限”之提案写入宪法草案。第四部分反思孔教问题。首先,从介入宪草的形式、内容和目的,以及争议主体两方面分析了孔教问题的复杂性。其次,阐述了孔教问题的法律思想史内涵。指出民初立宪活动中的孔教问题之产生与发展,是19世纪西方文化浸入中国以来,儒家法文化发生翻天覆地变化的重要转折点之一。它记录了所谓保守主义、民族主义者与自由主义、世界主义者之间的思想交锋,显示了时人对宪政建设的不同认识,并直接刺激了激进主义在五四及之后历史时期的涌动。它致力于解决但终究遗留给后人的命题是:在现代或现代化成为无可怀疑的目标之条件下,中国人应如何妥善安置传统文化,或者说,传统之于现代究竟有如何的作用。结论部分认为,在中西文化碰撞、传统的现代转型这一长期存在的命题之下,民初制宪活动中的孔教问题研究,是认识20世纪中国激进主义思潮之发展过程、重新看待保守主义的关键环节,也为今人理解儒家思想为代表的传统文化之性质以及宪政之文化基础提供了可资借鉴的视角。
[Abstract]:This paper focuses on the problems of Confucianism in the drafting and continuation of Temple of Heaven in the early Republic of China. The full text is divided into three parts: introduction, text and conclusion. The introduction begins with an overview of the academic achievements accumulated in the field of legal history, history, philosophy and constitutional law over the years on a series of issues related to Confucianism. Secondly, the author points out that the current research is vague in the aspects of legal analysis and legal history evaluation of Confucius religion, and leads to the research purpose, research methods and emphases of this paper. The text starts in sequence from four aspects. The first part clarifies the background of the Confucius problem. Kang Youwei and Chen Huanzhang's Confucius thought is the ideological origin of the Confucius problem, the establishment of various organizations, especially the establishment and activities of the Confucius church. It is the realistic motive force for Confucius to become the hot topic of constitution. The second part outlines the path of the Confucius problem from putting forward to advancing step by step in the drafting of "Temple of Heaven Constitution" (1913). Once the bill "taking Confucianism as the state religion" was put forward, it was strongly opposed, and the Confucius sect was unable to amend the case out of helplessness. In the end, it was rejected because of the controversy over whether Confucius is religious, whether Confucius is the state religion, whether it undermines the freedom of belief, and so on. As a result of the state religious case, the Confucius sect objected to the constitutional provision for freedom of religion, and this proposal was also rejected. The Confucian sect proposed that 19th articles should be added, "the national education should be taken as the principle of Confucius", which could be written into the draft constitution, although it was controversial again. The third part combs the process of raising and evolving the Confucius problem in the process of "Temple of Heaven Constitutional draft" (1916 / 1917). At the beginning of the Constitution continuation, the second item of the 19th Article "National Education, taking Confucius's way as the Great Book of Self-cultivation" failed to be examined. Arousing the resistance of the Confucius sect, they again mentioned that the Confucius religion was the state religion, and still failed to consider it. The Confucius sect suffered repeated setbacks. Article 11th of the Constitution (Freedom of worship, Article 19th, item 2 (Education)) immediately became the focus of the dispute. Due to the Confucius problem seriously affecting the constitution-making process, mediators appeared in due course. Finally, the Confucius sect and its opponents reached a compromise. The proposal of KMT congressman Liu Enge that "the people of the Republic of China have the freedom to worship Confucius and to believe in religion is not subject to the law," is included in the draft Constitution. Part 4th reflects on the problem of Confucianism. First of all, it analyzes the complexity of Confucianism from the aspects of the form, content and purpose of the intervention in the constitution, as well as the subject of the dispute. This paper expounds the connotation of the legal ideological history of the Confucianism problem, and points out that the emergence and development of the Confucianism problem in the constitutionalism of the early Republic of China is since the western culture was immersed in China in 19th century. One of the important turning points in the earth-shaking changes in the Confucian legal culture. It records the ideological confrontation between the so-called conservatism, nationalism and liberalism, cosmopolitanism, and shows people's different understanding of constitutional construction. And directly stimulated the upsurge of radicalism during the May 4th Movement and the historical period after the May 4th Movement. It was dedicated to solving the problem, but left over to future generations: under the condition that modernity or modernization becomes an unquestionable goal, How the Chinese should properly place traditional culture, or, in other words, how the role of tradition to the modern. The conclusion part holds that under the long-standing proposition of the collision of Chinese and Western cultures and the traditional modern transformation, the study of Confucianism in the constitution-making activities in the early Republic of China is the process of understanding the development of the radical trend of thought in China in 20th century. Rethinking the key link of conservatism also provides a reference angle for people to understand the nature of traditional culture represented by Confucianism and the cultural basis of constitutionalism.
【学位授予单位】：中国政法大学
【学位级别】：硕士
【学位授予年份】：2010
【分类号】：K258

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