【孔一包養app明】japan(日本)對國平易近黨走向尊孔之促進

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japan (Japan) promotes the progress of the national party towards respecting Confucius

Author: Kong Ming (Assistant Research Office of Military Science)

Source: The author authorized the Confucian Internet to release, “Anti-Japanese War Research Office” No. 1, 2022

 

Content summary  After the September 18th incident, it is resolved The country’s anti-Japanese sentiment and development of goodness are the appearance of kindness. Japan (Japan) used its skills to respect Confucius and launched a large-scale violation of Chinese civilization. From 1932 to 1935, Wen Ya Association greatly revised Confucius in Toshima, Tokyo, and convened Confucians and saints to participate in the Confucian and Taoist meeting. It was its representative business and became a flight to Japan (Japan)’s violation of Chinese civilization before the war. The civilized violation of Japan (Japan) is a direct external factor that prompted the government to fully respect Confucius: in order to strengthen national defense in civilization and avoid the need to hold saints in Japan, the government fought against internal discrimination, and in 1934, worshipping Confucius, repairing Confucius’s temples and treating saints with favor. At the same time, in order to improve Sino-Japanese relations, the National Bureau of Economic Affairs participated in the Confucian and the Confucian and Taoist Conference under the central name of the Imperial Bureau, and jointly organized the China-Japan exchanges and adjustments in 1935. All this movement has a representative meaning in the history of respecting Confucius and the history of Japan-related relations.

 

Keywords  The Association of Confucianism and Taoism Civilization Invasion of Confucius Respecting Confucius China-Japan Relations

Original title: “The Response of the Confucianism Respecting the Confucianism Activity in Japan after the September 18th Incident and the Relations of the People’s Republic of China – Taking the Association of Confucianism as the Central Committee”

 

The Confucianism is the same as the Confucianism civilization circle. In the history of the civilizations of the two countries, Confucianism has occupied a major position for a long time. In modern times, due to the influence of Eastern thought, Confucianism has lost its exclusive position in both countries, but due to the civilized nature, it is still the most general principle among the ordinary people in both countries. Before the Sino-Japanese War, China-Japan civilized transportation was still in a right position, and sometimes it can even be said that China still dominated. [1] But after the Sino-Japanese War, Japan and Russia, jBain message boardapan (Japan)’s national strength has increased, and it feels more and more about the advantages of Chinese civilization. “Hey, that’s a matter of time.” Zhengju patted the children around him, “agile and expandable, openly regarded himself as Confucianism and Eastern civilization. [2] With the increasing drama of the competition in China, ja Pan (Japan) government and opposition continued to use Confucianism to carry out activities in Hua, attempting to arouse China’s communism with “same writing and same language” and “comrades and same education” and thus help to promote good development. [3] As the japan (Japan) thinker Fumizo Hirakawa pointed out, modern japan (Japan) held the “misconception that the department that represents the most outstanding morality of the East”, so the Confucianism’s “Eastern Asian temperament” was “against the “Eastern Asian temperament”The strait level and homogeneous old-fashioned conservatives of japan (Japan) are used as propaganda of “pan-Asian Asianism”, such as “advocating dominance as the ideological form of governing China’s territory.” [4]

 

After the September 18th Incident, the Chinese and Japanese ethnic groups were in agile and intensified, and japan (Japan) was isolated in the international community. As a result of anti-Japanese strife and strengthening the invasion, japan (Japan) not only launched the “domestic building” sign in the vicissitudes of the sacred area, but also tried to conduct infringement on Chinese civilization by respecting Confucius. The reconstruction of Tokyo Tokushima Confucius Institute from 1932 to 1935 and held a Confucian and Taoist Association [5]. During this process, the Confucian and Taoist Association of the Imperial Confucian Society of Japan (Japan) was closely related to the authorities. , the Confucius Works and the use of international skills to revive Chinese scholars, especially descendants of the saints, to participate in the ceremony and the Confucian and Taoist meeting, in an attempt to use this to honor Confucius and promote “domineeringness”, to win the Chinese people’s sense of closeness to Japan in civilization, and to use it for their own use.

 

In the face of the civilizational invasion of japan (Japan), the people in Nanjing are familiar with the people. The bureau adopted a stance of both confrontation and coordination, and responded from both civilization and interaction. On the one hand, strengthened the national defense of civilization and moved towards comprehensive respect for Confucius. In the early days of the Nanjing National Bureau, although the real powers such as Zhi Jieshi and other people defined the Confucianism as the official form of consciousness and gradually moved towards respect for Confucius due to the inconsistency of civilization (such as the opposition between worshipping Confucius and the No. ) was difficult to adjust, and the authorities were unable to fully respect Confucius. Under the external pressure of the Japanese civilization invasion, the National Bureau restored worship of Confucius, repaired Confucius’s works in 1934, and treated the saints with great care and respect for Confucius. In other words, the Japanese civilization invasion was a direct external factor that promoted the National Bureau to fully respect Confucius. On the other hand, the National Bureau of The bureau used the civilized violation system of japan (Japan) and sent representatives to participate in the Central Bureau, hoping to use civilized exchanges to improve China-Japan relations. The official negotiations between China and Japan, which occurred during the adjustment period of China-Japan diplomatic relations in the first half of 1935. The government adopted a series of “cooperation and exchanges” issued by the Hiroyi Foreign Affairs Bureau of Japan (Japan) Listing “day-to-day” measures (such as strictly prohibiting the public from banning daily life, etc.), so that the two countries’ relations present a strange situation of “good-to-goodness”, and the two countries’ international exchanges were upgraded from minister to major envoy to major envoy as the mark. The Central Bureau sent personnel to participate in the Confucian and Taoist meeting, and responded to this international demand in the field.

 

It can be said that regardless of infringement from civilization From the perspective of the strong nature, the high standards of handling, the durability of negotiations with China, or the significant influence on the national government towards the comprehensive respect for Confucius, and the relationship with China-Japan adjustment, the Confucian and Taoist Associations were all a flight to the invasion of Chinese civilization before the outbreak of the war.

 

Regarding the reasons for the Confucian and Taoist Associations and the National Government, we will first studyThere are already certain discussions. In works of the Comprehensive Constantines, href=”https://sites.google.com/view/sugargirl-story-share”>Baocai’s Love Fellow The 1977 edition of “Lu Xun’s Miscellaneous Text Selection” was published by Lu Xun in 1935 in the article “Confucius in Modern China” published by Lu Xun in 1935 In his interpretation, it is believed that after the September 18th Incident, Japan vigorously promoted the establishment of a “new order of Eastern Asia” through “dominantism” and “Confucius’s teachings”, and the Confucian and Taoist great successors “made this ugly drama fly”, while the government’s support of Confucius and sent personnel to attend, which made the Sino-Japanese rebels “formed an anti-revolutionary alliance before Confucius’ demise.” [6] In the discussion on the relationship between Confucianism and Japan (Japan) military doctrine, Liu Yuebing regarded the Confucianism and Taoism as Japan’s skill in instructing China, revealing the nature of the military doctrine of the large association of Fang Wenya. [7] In the Civilization Policy Study of the National Party, Cai Jing pointed out that the reason why the National Party accelerated its respect for Confucius after the September 18th Incident was not only to consolidate the national group and restore its inherent morality, but also to resist the Confucian and Taoist Association of Japan (Japan) was its “direct cause” [8]; Li Juntong also pointed out that one of the reasons why the National Party’s respect for Confucius and to bring descendants of Confucius into the Party’s national system is to compete with Japan and avoid the Japanese applying to the saints. [9] In addition, regarding the adjustment of China-Japan exchanges in the first half of 1935, the academic community has mostly believed that the phenomenon of “goodness” and &#


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