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The early days of the Nanjing National Bureau of Economic Affairs
——The transformation of the Qufu Forest Forestry Case is the central part
Author: Kong Ming (Doctoral Graduate School of Modern History, Graduate School of Graduate School of Social Sciences)
Source: Author Author Authorized by Confucian Network Published, Original from “Theoretical Monthly” No. 10, 2020
Abstract: After the establishment of the Nanjing National Bureau, the civilized and preserving old-fashioned rule of the National Party rose to the sun, but there was still a sharp opposition between respecting Confucius and anti-Kong. The transformation of the Qufu Forest Case, which occurred from 1928 to 1930, was its ambition and a general decision between respecting Confucius and anti-Kong. Regarding the disputes between respecting Confucius and against Confucius during this period, we first discussed the matters of Sweetheart Baobabcai.com, and they mainly focus on the end and recovery of Confucius, and they suddenly discussed the depth of this case. This study takes the original file of the “National History Museum” in Taipei as the center. It takes into account the relevant information such as the Confucius House file and the Japanese (Japan) exchange literature, and focuses on exploring the game of the transformation of Qufu forestry by all parties, and in order to fully understand the grand differences between the Chinese party in the ideological form and the concept of civilization in the process of modern Chinese civilization transformation, the deep foundation of Confucianism in Chinese society, and Japan (Japan) provides a new perspective on the violation of Chinese civilization.
Keywords: Nanjing National Bureau of Economic Affairs; Reforming the Qufu Forest Farm; Respecting Confucius and Against Confucius;
Fund Assistance: National Social Science Fund Youth Project “Research on Modernization of Education and Administration and Institutions in the National Social Science Fund (1912-1949)” (COA150138); The Taishan Scholar Engineering Special Funding Project “Study on Marxism and Chinese Traditional Civilization” (TS201712038);
In April 1928, 17 young members of the National People’s Party contacted the Central Political Conference to withdraw the No. Yansheng Gong, a descendant of Confucius, and did not accept Qufu forest sacrificial fields, which led to the long-lasting case of transformation of Qufu forest sacrificial cases. In October 1929, Cai Yuanpei, member of the Political Meeting of the National Party Central Committee, submitted the “Report on the Investigation and Reform of Qufu Forest War” to the China Political Association, and comprehensively confirmed the leader of the previous case. After the Confucius Sacrifice was eliminated in February 1928, he pushed the anti-Confucian again to fly, attracting strong resistance from both the people and the people from both the country and the people from abroad. Finally, under internal and external pressure, the case was left unresolved in 1930 by the anti-Confucian faction. Afterwards, the National Bureau of Economic Affairs’s large-scale respect for Confucius was launched again and in 1934, the resumption of Confucius’ honors and the sages reached its peak. The case of renovating forestry became the general decision and water division between respecting Confucius and opposing Confucius. The cause of this case is complicated, durable, and widespread in scope are widely found in the history of Confucianism in the country, highlighting the grand disagreement of the party’s concept of civilization and the Confucian tradition in Chinese society.The deep-fill foundation, and at the same time, it also provides a new perspective on the violation of Chinese civilization, which is truly a reflection of the transformation of modern Chinese civilization.
Regarding the early disputes between respecting Confucius and against Confucius in the Nanjing Civil Affairs Bureau, it is said that the research on the field of civilization history has been discussed. However, the subjects of the incident have mostly ranged from the sacrificial consecration of the college in 1928 to the sacrificial consecration of the Confucius Works in 1931 or the restoration of the Confucius Works in 1934, and they have suddenly explored the case of the water dividing. [1] At the same time, due to the limitations of historical materials, there are many historical errors in the research and discussion on this case. This study focuses on the original file of the “National History Museum” in Taipei, which has not been fully applied so far, and focuses on the relevant information such as the Confucius House file, the Japanese (Japan) intercommunication books, the Confucius Education Group, etc., focusing on the game of all parties’ efforts to cover the development of Qufu forestry renovation, and correct past misunderstandings, in order to fully understand the early respect of Confucius and a sentence of the National Bureau: Science needs to be serious, but beauty… is not that important. The reverse hole is revealed by the 大官网. (Note: Except for references that have been noted, the data used in this article are from the “National History Museum” in Taipei: “Konglin Kong Siu Protection” (I); [2] “Konglin Kong Siu Protection” (II) [3].)
1. The outbreak of the forest case
The dispute between respecting Confucius and against Confucius in the country has been around for a long time. After the reorganization in 1924, due to the prosperity of the right-wing republic in the Russian Federation, the National People’s Government showed a thick anti-traditional color in the field of consciousness. At the beginning of the Northern Expedition, the trend of industrial and agricultural movements surged, and the traditional order was severely damaged, and the winds of the ruins of the holes and ruined the eternal traditions, and even caused Confucius to parade and humiliate the streets. In February 1927, the Wuhan and the People’s Government Administration “recommendated the rituals of Confucius and Mencius to be worshipped in various provinces.” At the same time, for the purpose of anti-communism and establishing civilized justice, the conservative faction within the party emphasized the importance of restoring China’s inherent moral intelligence, and made a Confucian remark on the three common ideologies. In June 1925, Dai Jitao proposed the “Confucius Taoist Discussion”, believing that “the complete thinking of Zhongshan Teachers and Teachers is China’s orthodox thinking, which is the thinking of benevolence and virtue that is close to the greatness of Confucius and Mencius” [4], and transformed Shun and the three common ideologies Confucius and Confucianism. Wei Dai’s military leader, Qi Jieshi, was also a well-behaved ruler who was deeply influenced by Confucian values. In December 1925, in his preface for the third period of the Huangpu Military School, he called “the learning of reaction begins with integrity and finally cultivates peace and stability”[5], and used the way of learning to reflect the national reaction. However, during the reactionary period, Dai Jitao’s doctrine was regarded as being suppressed in the party, and even Jieshi did notGet the difference and plan clearance.
In April 1927, after the establishment of the Nanjing National Bureau of Civil Affairs, the civilized party of Civil Affairs rose to the sun. First, because the “Split and Communist Party” cleared the obvious aggressive efforts, the power of Qi Jieshi and Dai Ji Tao became stable, and the Dai Ji Tao’s doctrine gradually rose to the official ideological form of the National People’s Party; and then, with the advancement of the Northern Expedition to the relatively old south, respecting the religion has also become the main trick to attract people’s hearts and reduce unity resistance. For example, on June 18, when speaking to military political workers in Xuzhou, Qi Jieshi pointed out: “Southerns value gifts more than the South.” “Although we do not value gifts, we do not have to oppose gifts… especially against Confucius, we are even less likely to oppose Confucius.” [6]
However, at this time, the “reaction” aftermath of the National Party was still alive. It can also be seen from the genius of the Chinese Language and the Chinese Language and the Chinese Language and Culture Bureau’s moral character still has a comparable rebellious and justified nature. Those who respect Confucius like Ji Jieshi have not been explicitly stopped it. At the same time, a strong emphasis on the unrestrained and open-minded and other cultural and educational institutions, which also made the Chinese Language and Culture Bureau still show a similarly aggressive attitude towards Confucius. On February 18, 1928, the Chinese Academy of Sciences led by Cai Yuanpei ordered the era to worship Confucius’s old scriptures on the grounds that Confucius’s loyalty to the king’s thoughts “a contradiction between the principle of modern thinking and the principle of the party’s ruling”. [7] Cai Yuanpei said that he had stopped Confucius from reading during his early years as the head of the head of the National People’s Republic of China. During his tenure, he accepted anti-Confucian intellectuals. He was denounced by Lin Dian as “the person wh
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