Author: Huang Source: Fujian Daily 1994 No.3.
Yan Fu was an outstanding theorist and propagandist during the Reform Movement of 1898 in China, and also a famous translator and educator at that time.
1895 published famous political articles such as On the Urgency of World Change, Yuan Qiang, Bi Han and the Theory of Saving the Nation in Tianjin Direct, and 1897 founded Chinese Newspaper. He advocated political reform and reform in Tianjin, and was as famous as Liang Qichao in Shanghai and Tan Sitong in Hunan. Liang Qichao commented on Yan Fu's position at that time in "An Introduction to Learning in Qing Dynasty":
Yan Fu, a unique post-official, translated Huxley's Evolution, Smith and Adam's Primitive Power, Mill and John's masterpiece The Boundaries of Groups, Montesquieu's Yi Fa and Spencer's On Groups. , are masterpieces, although semi-old, has been far away from the times; However, it is the first time that western students have relations with their own ideological circles. "
In fact, Yan Fu is a cultural giant with milestone significance in China's ideological and cultural history. Even during the Reform Movement of 1898, he was an outstanding theorist and propagandist. Liang Qichao, on the other hand, deliberately ignored this point and only regarded him as a translator who spread western classics at that time, thinking that his translation was "half-old and far from the times", while Yan Fu's social status was only "the relationship between western students and his own ideological circle". Obviously, this evaluation is very unfair. In fact, Yan Fu himself also has reservations about Kang and Liang, thinking that they are "partial to Tao" (Yan Fu: Image and Xiong Chunshu, Volume 2,600 of the Reform Movement of 1898). Therefore, it is necessary to re-explore and understand the theoretical characteristics and historical value of Yan Fu's reform thought.
Looking at Yan Fu's thought of reform and reform, I think there are the following theoretical characteristics:
First, take western evolutionism as the theoretical basis of reform and change.
Stimulated by the defeat in the Sino-Japanese War of 1894-1895, Yan Fu felt that "the national disaster will benefit deeply", and he was miserable. He was determined to devote himself to translating narratives to warn the world and realize the goal of "benefiting the people through the country". His exposition of political reform and reform is based on western evolutionism. The founder of western evolutionism is the outstanding British naturalist Darwin. Yuan Qiang, published by Yan Fu in Tianjin Zhi Bao, first introduced Darwin and his theory of evolution. He said: Darwin "wrote a book called" The Origin of Species "for decades. Since the publication of the book, there have been books in Europe and the United States, and the academic politics and religion in Taixi have been brilliant for a while. " He also said that his two books are particularly famous. "One is about the competition of things, and the other is about natural selection. Those who fight for things struggle for self-existence; People who are naturally selected should keep their species suitable "(Yan Fu: Yuan Qiang, The Reform Movement of 1898 (3), 4 1 page). He believes that people and things are fighting for their own survival. At the beginning, we fought against each other, and then we fought against each other a little bit. The weak are often the flesh of the strong, and fools are often clever servants. However, in connection with the national crisis at that time, Yan Fu emphasized that Darwin's theory of evolution must be adhered to as a priority of political reform under the situation that "the neighboring countries were worried and had made India and Poland continue first" (ibid., page 46). So he said: "Darwin said that things should compete with each other to establish the most suitable, so should animals and plants, and so should politics and religion" (ibid., p. 53). In this way, he regarded Darwin's theory of evolution as an ideological weapon to advocate self-improvement, species protection and save the nation from extinction.
Yan Fu's translation of Huxley's theory of evolution was the most influential in the ideological circle at that time. (The so-called "natural evolution" means evolution. ) This book was translated into the first draft in 1985, published in 1987, and officially published in 1898. More than 30 versions of this book were circulated in the late Qing Dynasty, which is rare in the publishing industry. It can be seen that this book had a great influence not only at that time, but also during the Revolution of 1911.
Huxley's "theory of natural evolution" holds that organisms are evolving, not unchanging, and the reason for their evolution is determined by the law of natural selection. The so-called material competition refers to the survival competition of species, and the law of the jungle; The so-called natural selection refers to the natural elimination of species and the survival of the fittest. Huxley also believes that the evolution of biology is different from human ethics. The former is determined by the natural laws of biological competition and natural selection, while the latter is related to "human nature is good" and "nature protected species". Yan Fu believes that the law of natural selection is a universal law of biological nature, and it is also fully applicable to human beings. He emphasized: "The same is true for plants and people. People, solid animals, etc. "(ibid., page 42). Yan Fu also believes that human society is not only dominated by "natural evolution", but also restricted by survival competition. He emphasized that "the world must move forward and the future will be better than today" (Yan Fu: Evolution of Nature, page 47). Therefore, he pointed out in the preface of The Translation of Evolution that the book "pays tribute to self-improvement and species protection". His intention is clear, that is, to emphasize that China must follow the evolutionary law of "natural evolution" and carry out political reform and transformation, so that the country will become stronger from weak, otherwise it will fall into the law of the jungle of imperialism and go extinct and eliminated. It can be seen that Yan Fu's translation of evolution should meet the needs of the times to save the nation and revitalize the nation-state. Therefore, his books are widely circulated and have great influence. Since then, "natural selection, survival of the fittest" has become a popular mantra in the world. Even Kang Youwei, who has always been arrogant, admitted that Yan Fu was "the first person in western learning in China" (Kang Youwei: A Book with Zhang Zhidong).
It must also be emphasized that Yan Fu introduced western evolutionism into modern China as a world view to understand the development of nature and human society, which was an epoch-making historical event in the history of China's ideological and cultural development. In particular, Yan Fu used the theory of evolution as a weapon, which dealt a fatal blow to the feudal conservative forces that stubbornly adhered to the creed of "the sky remains unchanged and the Tao remains unchanged" at that time, thus establishing Yan Fu's position in the history of China.
Second, attack feudal absolutism with western natural human rights theory.
Yan Fu's attack on China's feudal absolutism with the western theory of natural human rights is another feature of his theory of political reform and reform.
The western theory of natural human rights originated from Rousseau, an outstanding bourgeois enlightenment thinker in France18th century. He opposed the theory of divine right of monarchy and advocated that people's rights were innate, non-transferable, indivisible and inviolable. People are free, independent and equal in the natural state. There has never been a natural slave or a natural master, obedience and obedience, and there is no relationship between slavery and enslavement. The people are the masters of the country. In order to protect their rights and freedoms, the people conclude a social contract to form a country, so the monarch is the public servant of the people. If the monarch goes against public opinion and becomes an autocratic tyrant, the people have the right to overthrow his rule and restore their inherent human rights.
Yan Fu used Rousseau's theory of natural human rights to criticize China's feudal autocracy, starting with criticizing the article The Original Road written by Han Yu, a thinker in the Tang Dynasty. Han Yu's The Original Tao preached the sanctity of monarchical power and invented the teaching of respecting monarchical orthodoxy, which became the theoretical source of Neo-Confucianism orthodoxy in the Song Dynasty. Yan Fu published an article entitled "Resisting US Aggression and Aid Korea" in Zhi Bao, arguing that people are the main body of social "autonomy", attacking the absurdity of sacred monarchy, and pointing out that people are the masters of social production and the creators of social wealth. "People produce millet and silks, utensils make money, and take each other as their parents." It is precisely because of the "self-governing" society of primitive human beings that there has been "mutual deception and mutual gain", which has made the people "unable to be self-governing", so the people "made a gift and set up a monarch as a criminal and political soldier to hoe its strong stalk and prepare for its harm." Since the monarch is appointed by the people, if the monarch is not for the people, the people have the right to abolish his throne. Therefore, he said, "It's useless not to hoe strong stalks for the people, and it's useless not to let them suffer. If you can't hoe strong stalks to prevent harm, you will be punished" (Yan Fu: The Reform Movement of 1898 (III), p. 79). Therefore, he believes that Mencius' theory of "attaching importance to the people" is "the universal meaning of ancient and modern times" (ibid.).
Yan Fu combined the humanitarianism of modern western natural human rights with China's traditional thought of "attaching importance to people", emphasizing that people are the masters of the world and "people are also the gods of the world", and "the rulers of the west say that the country is the public property of the people, princes are princes and public servants are public servants of the country" (ibid., p. 8 1 page). "So the monarch, ministers and soldiers were also punished for defending the people" (ibid., p. 80). From this point of view, Yan Fu further criticized "since the Qin Dynasty, he was the king of China, especially strong and deceivable" (ibid., p. 79). He thought that "above" the feudal emperors were all "killing me", "sometimes caressing me, sometimes abusing me as enemies" (ibid., p. 80), and "I am China. Whoever steals the country will steal the people "(ibid.). At that time, both the Westernization School and the feudal die-hards regarded Yan Fu's "Bi Han" as an appalling "heresy", and Zhang Zhidong also specifically instructed Tu Renshou to write Bi Han, saying that Yan Fu's "Bi Han contradiction is endless" (Book Thirty).
Although Yan Fu introduced the western theory of natural human rights and lashed out at China's feudalism, he did not come to the conclusion that feudal autocracy must be overthrown. He said, "But what about abandoning my monarch and subjects today? This is a great event. What is this? Before the time comes, its customs have not been achieved, and its people are not enough for autonomy. He can't be a good country in the West. What about China? " (ibid., p. 80) This was decided by his political stance of adhering to constitutional monarchy. The so-called "the time has not come, its vulgarity has not been achieved, and its people's autonomy is insufficient" actually reflects the weakness of the class itself he represents.
Third, take the comparison between Chinese and western cultures as the basis of reform and change.
Yan Fu believes that the evolution of human society "begins with totem, then with patriarchal clan system and ends with the country" (Yan Fu: An Introduction to Social Interpretation). In other words, the development of human society has gone through three stages: the first stage is totem society; The second stage is patriarchal society, also known as the "feudal era"; The third stage is the national society, which he also called the "militaristic society". He believed that China at that time belonged to the patriarchal society stage of "the patriarchal clan system was the seventh and the military was the third", and pointed out that this feudal patriarchal society was still in a rapid change in the world. "Looking at the changes in the world today, there is no urgency since the Qin Dynasty" (Yan Fu: On the urgency of the changes in the world and the Reform Movement of 1898) (3) He believes that social changes are regular. He called the law a "game". He believes that "game" exists objectively, and saints can't "take the game and move it", but we can know the direction of "game" and "make the world peaceful" (ibid.).
How did China enter the modern national society from the feudal patriarchal society through the reform and reform? Yan Fu made a concise and comprehensive comparison between Chinese and western cultures. He pointed out: "China people like the past and ignore the present, while western human resources are better today than in the past;" China people regard one rule, one chaos, one glory and one decline as the essence of human affairs; Westerners strive for money day by day, which is the ultimate principle of academic politicization. "The most important thing in China is the three cardinal guides and the five permanent members, and the first thing Westerners understand is equality; China kisses, while Westerners Shang Xian; China governs the world by filial piety, while the west governs the world by public; China respects the Lord and the west enriches the people; China is in the same wind, and westerners like party-state life; China has always been taboo, and West Renye Fang has ridiculed it. " "It is also used in finance. China focuses on saving resources, while the West focuses on open source; China pursues simplicity, while Westerners pursue pleasure; Its connection is also that China is beautiful and humble, and Westerners are comfortable; China is frugal, while westerners are simple; For learning, China boasts a lot of knowledge, and Westerners respect new knowledge; It is because of the disaster that China has to wait for a few days, while westerners have to rely on manpower "(ibid., 7 1 and page 73). This comprehensive and profound comparison involves the comparative study of Chinese and western cultures in evolution, history, ethics, politics, folklore, academics and nature. Through comparative study, he pointed out that the characteristics of China feudal patriarchal society and culture are: liking the past, having three cardinal principles, respecting the monarch, saving money, being humble, boasting, being superstitious about heaven and justice, etc. The cultural characteristics of modern western countries and societies are evolution, equality, enriching the people, open source, advocating luxury, comfort, knowing yourself and relying on manpower. The purpose of comparison is to make people adapt to "natural expression", follow the "sports meeting" of survival of the fittest, and transform and expand themselves.
In view of the westernization school's view of "taking learning as the body and western learning as the use" at that time, Yan Fu thought that they only touched the surface trace of western learning and didn't know the key lifeline of western learning at all. He said: "What I have seen and heard today, such as the relationship between military equipment and steam turbines, is the rough trace of its shape, that is, the so-called essence of natural calculation, which sees the power of things, not the lifeblood." What is its lifeline? Simply put, it is nothing more than academic falsehood and true worship, and criminal politics is selfish and open "(ibid., pp. 72-73). Yan Fu's exposition on the key lifeblood of western learning can be summarized as "advocating discarding the false and preserving the true" and "sacrificing oneself for others". In fact, he pointed out that "science" and "democracy" are two fundamental problems of western learning. And "science" and "democracy" are the two major themes of the May 4th New Culture Movement. It can be seen that the theoretical value of Yan Fu's exposition on the comparison between Chinese and western cultures is not only for the reform and change at that time, but also for the ideological pioneer of the May 4th New Culture Movement.
Yan Fu believes that the modern western national society is a democratic society, and its social characteristics are "freedom as the body and democracy as the purpose" (Yan Fu: Yuan Qiang and the Reform Movement of 1898 (3), page 49). It is emphasized that "the freedom of the body is precious, and the independence of the country" (ibid., page 43) "Everyone has his own ambition, and his words are declared, regardless of ups and downs. You are not very respectful, and the people are not very cheap. If you unite, you will not win. " (Yan Fu: "Easy-to-send" case). Although it contains elements to beautify the western capitalist society, it can also be seen that Yan Fu's ideal is to establish an independent and self-reliant modern national society ruled by the people. The essence of the so-called "freedom as the body" he emphasized was to break the feudal economic monopoly at that time, and the state guaranteed the freedom to develop the capitalist national economy, which directly served the interests of the emerging landlord bourgeoisie in China at that time. So he said, "People's livelihood should only be done by the people themselves." "Anyone who can run a private enterprise is responsible for the people" to open up an endless stream of "profit sources" (Yan Fu: "Fu Yuan" case)
Fourth, improve the quality of the whole people as the basis for the reform and self-improvement of the country.
Yan Fu believes that the fundamental way to achieve national independence and self-improvement lies in benefiting the people. Therefore, he specially wrote The Force, advocating the all-round development of human strength, intelligence and morality in order to revitalize the country. He said: "The so-called rich and powerful cloud is essentially nothing more than benefiting the people. However, if the government wants to benefit the people, it must proceed from the people's own interests, their own interests and freedom. If you want to listen to them, you must start from their own autonomy. On the contrary, it is chaotic. Those who take care of the people's independence and freedom are all wise and upright. Today, they want to govern and unify in three aspects: one is to drum up the people's strength, the other is to enlighten the people, and the third is to cultivate new people's morality. "()
(A) muster the people's strength
Yan Fu believes that improving the physical quality of the people throughout the country is the foundation of the country's prosperity. He said: "Today, the effect of a country's prosperity is based on the physical strength of its people (ibid., p. 54). He believes that it is urgent to run a family by western words, and it is necessary to take the physical strength of the people as a watershed, examine the historical records of China and the West, and even compare the similarities and differences between the rich and the poor in 50 or 60 countries on five continents. He emphasized that "although the ancient and modern instruments are different, they need to be strong and determined, but they are the same. However, they should learn from their brains, know the shape and the gods, be determined to move, and be the most powerful, so they will be the most intelligent" (ibid.). Therefore, countries "worry about the decline of human race, spare no effort to practice skeleton, and the matter of diet and health preservation is detailed in medicine, and it is carefully examined every day." This applies not only to men but also to women. Otherwise, we must cover the mother's health, then fatten her children, cultivate her innate nature and cultivate her "(ibid., pp. 54-55).
He believes that China's "greatest harm" to people's physique at that time was opium smoking and women's foot binding. He believes that it is not difficult to change these two customs. What is difficult is that people think that these two things have nothing to do with "national interests and people's livelihood". In fact, these two things are precisely related to "weak planting, poor country and tired soldiers" (ibid., page 55). Therefore, he emphasized that smoking opium and foot-binding should not be abolished early, and the so-called "reformers are all empty words" (ibid.).
(2) Enlightening people's wisdom
Yan Fu emphasized that "smart people are the source of prosperity" (ibid., p. 56). He believes that the west "takes the understanding of things as the origin of learning" (ibid.). "Western learning, it goes without saying, and China also Chui ear. As for modern linguistics, physics comes first, followed by writing, which is too heavy and too thin. His son also teaches it, especially to make his eyes and ears move, and he is complacent and humble because of people, and he is suspicious and cautious about the past; Its name and learning number are based on the skill of teaching poor thinking, its strength and learning quality are false to guide the observation of things and observe changes, and its skill is only for fish and rabbits. " (ditto) and China's learning, "will seek the ancient method, the mistakes of the ancients, can neither understand, that is, what the ancients did, nor know why. Memorizing words and chapters has been wrong, so we need to give an exegesis. (same as above).
Therefore, he stressed: "To cultivate people's wisdom, we must talk about western learning. If we want to talk about practical learning, we should set up another election method, instead of discrediting it with the people, we should abolish stereotyped writing, stick it as much as possible and discuss various systems "(ibid., p. 57).
③ Xinmin de
Yan Fu believes that the core of new people's morality is to clarify the meaning of "equality". "Equality and justice are clear, so people know how to respect themselves and persuade them to be good" (ibid.). He pointed out that school education in China's traditional feudal patriarchal society is unequal education, "but we should choose those who are handsome and teach them. As for the sons of the poor eaves, the self-protection of the family is all babies, even adults, and I have never heard of anyone teaching them "(ibid.). People's social status is more unequal. "Since the Qin Dynasty, although there have been differences in governance, we have generally treated our people as slaves." "When the husband treats the people with slaves, the people also treat themselves with slaves" (ibid., p. 58).
Compared with the feudal patriarchal society in China, western countries pay special attention to educational equality. "The West teaches equality, so the public governs the public." "If the West can make its people deeply love their country and their Lord, those who go to war openly as personal enemies will have a way" (ibid.). He believes that social equality in western countries is embodied in the parliamentary system. "Law begins in the House of Commons, which is the common understanding of the people." "All the people below the Prime Minister are chosen by one country" (ibid.), and the people "are endowed with posts, which is tantamount to managing their fields and houses; To die to kill the enemy is tantamount to protecting your family. " "Even people all over the world say that their names are heard in the land where they were born. If I hear my parents' names, they will all be merged. If there is endless love, what is the reason? Without him, I think this is just what I have "(ibid., p. 59).
To this end, he stressed that China's "desire to enter our virtue is based on one person's ambition, one person's strength, and one person's strength to resist the hatred of foreign enemies, rather than how to make private China indispensable" (ibid.), making private China helpless? He said: "It is the way to set up a government in the capital and make all counties in the world responsible for their own massacres. If you want the loyalty and love of the people, you will be inspired by it, and if you want to make full use of the land, you will be inspired by it. If people want to be self-sufficient, they must strive for goodness. Alas, it is not easy for a saint to recover. " (same as above)
Yan Fu believes that improving the physical quality, intellectual quality and moral quality of the people all over the country is the "foundation of self-improvement" of the country (ibid.). The so-called training, salary increase, mining, railway connection and business promotion are just appearances. The relationship between the root cause and the palliative is "if there is a foundation, it will be established, and if there is no foundation, it will be abolished" (ibid.). He advocated the combination of radical cure and palliation, which has its historical rationality. In particular, he regards improving the physical, intellectual and moral quality of the whole people as the fundamental understanding of revitalizing the country's reform and self-improvement, which still has certain reference value.