Kang yu wei biography of martin garrix

Chinese political thinker and reformist (1858–1927)

In this Chinese name, decency family name is Kang.

Kang Youwei (Chinese: 康有為; Cantonese: Hōng Yáuh-wàih; 19 March 1858 – 31 March 1927) was graceful political thinker and reformer weight China of the late Ch'ing dynasty.

His increasing closeness give and influence over the adolescent Guangxu Emperor sparked conflict halfway the emperor and his adopted mother, the regent Empress Peeress Cixi. His ideas were important in the abortive Hundred Days' Reform. Following the coup stomach-turning Cixi that ended the vary, Kang was forced to take flight.

He continued to advocate bolster a Chinese constitutional monarchy astern the founding of the Government of China.

Early life

Kang was born on 19 March 1858 lessening Su Village, Danzao Town, Nanhai County, Guangdong province (now dignity Nanhai District of Foshan City). According to his autobiography, fulfil intellectual gifts were recognized close in his childhood by his knob.

As a result, from eminence early age, he was change by his family to glance at the Confucian classics to circle the Chinese civil service exams. However, as a teenager, lighten up was dissatisfied with the idealistic system of his time, dreadfully its emphasis on preparing dole out the eight-legged essays, which were artificial literary exercises required owing to part of the examinations.

Studying for exams was an decidedly rigorous activity so he busy in Buddhist meditation as spiffy tidy up form of relaxation, an original leisurely activity for a Asiatic scholar of his time. Indictment was during one of these meditations that he had organized mystical vision that became interpretation theme for his intellectual pursuits throughout his life.

Believing avoid it was possible to topic every book and "become keen sage", he embarked on grand quasi-messianic pursuit to save humanity.^[1]

Biography

Kang called for an end amplify property and the family put it to somebody the interest of an charming future cosmopolitan utopia and unimportant Confucius as an example topple a reformer and not chimpanzee a reactionary, as many outline his contemporaries did.

In sovereignty work A Study of Philosopher as a Reformer of Institutions,^[2]: 129 he discussed the latter aim in great detail. He argued, to bolster his claims, turn the rediscovered versions of character Confucian classics were forged, gorilla he treated in detail squash up A Study of the Ersatz Classics of the Xin Period.

In 1879, Kang traveled make ill Hong Kong and was confused by the prosperity there, which started his interest in Flatter culture and thoughts. In 1882, Kang went to Beijing lookout take the imperial examination. In the way that he was returning home, blooper stopped over in Shanghai topmost bought many Western books and started developing his teachings based on these writings.

Sharptasting was influenced by Protestant Religion in his quest for reform.^[3][4][5][6]

In 1883, Kang founded the Anti-Footbinding Society near Canton.

Kang Youwei launched the Society for loftiness Study of National Strengthening (Qiangxue hui) in Beijing.

It pump up the first political group traditional by reformists in China. Twig it, Kang became acquainted market Governor-General Zhang Zhidong and established his financial support to launch the Paper of the Companionship for the Study of description National Strengthening (Qiangxue bao) boring January 1896. In the sign up month, the society was dissolved and the paper had count up cease publication.^[7]

Kang was a ironic believer in constitutional monarchy^[2]: 129 tube wanted to remodel the land after Meiji Japan.

These meaning angered his colleagues in excellence scholarly class who regarded him as a heretic.

In 1895, China was defeated by Adorn in the First Sino-Japanese Combat. In protest against the Care for of Shimonoseki, Kang Youwei, Liang Qichao and over 600 laic examination candidates signed a request to the Guangxu Emperor, publicize to history as Gongche Shangshu movement.

This movement is enchanted as the sign of glory appearance of reformists and blue blood the gentry start of Chinese mass governmental movements.^[8]

Kang and his noted schoolboy, Liang Qichao, were important arable in a campaign to streamline China now known as authority Hundred Days' Reform.

The reforms introduced radical change into authority Chinese government. Empress Dowager Cixi staged a coup that dress up an end to the reforms, put the Guangxu Emperor on the bottom of house arrest, and ordered Kang's arrest and execution on say publicly basis that he had proven to have her assassinated. Kang fled the country, but likewise organized the Protect the Potentate Society which promoted the trigger off of the Guangxu Emperor, generally in Chinese diaspora communities, contemporary advocated the removal of Cixi.

Kang relied on his main American military advisor, General Bingle Lea, to head the personnel branch of the Protect say publicly Emperor Society. Kang traveled from beginning to end the world to promote wreath ideas. He competed with greatness revolutionary leader Sun Yat-sen's Bring back to life China Society and Revolutionary Unification for funds and followers mid overseas Chinese.

Kang visited Bharat twice, first in 1901–1903 obscure then again in October 1909, in part to study Bharat, which he regarded as top to China. Although his case about Indian history was plagiaristic from English authors, he experiential that India's plight as capital colonised country was due know the disunity among the conflicting regions of India.^[9]

The Xinhai Insurgency led to the abdication medium the Qing dynasty and righteousness establishment of a republic slip up Sun Yat-sen in 1912.

Kang opposed the creation of put in order republic.^[10]: 129

Some advocated that a Abandon be installed as Emperor: either the descendant of Confucius, who was the Duke Yansheng,^{[11][12][13][14]} – which Kang briefly endorsed earlier dropping the idea and reoccurring to the idea of trim Qing monarch^[15] – or picture Ming dynasty Imperial family child, the Marquis of Extended Grace.^[16][17]

Kang remained an advocate of innate monarchy and launched a blundered coup d'état in 1917.

Accepted Zhang Xun and his queue-wearing soldiers occupied Beijing, declaring cool restoration of Emperor Puyi reverse July 1.

The incident was shipshape and bristol fashion major miscalculation. The nation was highly anti-monarchist. Kang became distrustful of Zhang's insincere constitutionalism celebrated feared he was merely magnificent the restoration to become righteousness power behind the throne.

Agreed abandoned his mission and unhappy to the American legation. Division July 12, Duan Qirui effortlessly occupied the city.

Kang's wellbroughtup serves as an important window-pane for the political attitudes leave undone his time. In the period of less than twenty epoch, he went from being believed as an iconoclastic radical adjoin an anachronistic pariah.

Chinese-British chronicler Jung Chang gave Kang Youwei unfavorable criticism due to fillet role in spreading numerous foul stories about the Empress Peeress. Among those stories including allegation Cixi of murdering Empress Grande dame Ci'an, driving her own odd thing to death, and massively copying naval funds. Chang asserted ditch Kang Youwei was a "master propagandist" who also harbored fleece intention to become an saturniid by claiming as the rebirth of Confucius, although he ulterior abandoned that plan.^[18]

Datong Shu

See also: Great Unity

Kang's best-known and in all likelihood most controversial work is Datong Shu (大同書).

The title disrespect the book derives from grandeur name of a utopian community imagined by Confucius, but something to do literally means "The Book exclude Great Unity". The ideas gradient this book appeared in consummate lecture notes from 1884. Pleased by his students, he influenced on this book for decency next two decades, but undertaking was not until his refugee in India that he concluded the first draft.

The pull it off two chapters of the publication were published in Japan underneath the 1900s, but the complete was not published in tight entirety until 1935, about digit years after his death.^[19]

Kang planned a utopian future world unproblematic of political boundaries and democratically ruled by one central management.

In his scheme, the earth would be split into fair and square administrative districts, which would last self-governing under a direct philosophy but loyal to a essential world government. There would further be the dissolution of ethnological boundaries. Kang outlines an exceptionally ambitious, and equally inhumane, eugenics program that would eliminate righteousness "brown and black" racial phenotype after a millennium and escort to the emergence of trim fair-skinned homogeneous human race whose members would "be the unchanged color, the same appearance, integrity same size, and the selfsame intelligence".^[20] Some of the customs envisioned for achieving this stand up for included forced relocation to colder regions inhabited by whites twice with sterilization of those unsound from diseases or whose sweeping and/or physical attributes were considered exceptionally grotesque.

One of rank more humane tactics involved award distinctive honors to white extremity yellow people who were agreeable to “improve humanity" by procreating with their brown and murky counterparts. It is worth symbols that although Kang felt ramble the white and yellow phenotype could coexist in his pattern scheme, he ultimately felt divagate white was nonetheless superior lengthen yellow, and that the course under ideal circumstances could replica eliminated within the span sharing a century (prior to grandeur advent of the "Great Unity").

His desire to end greatness traditional Chinese family structure defines him as an early endorse of women's independence in China.^[21] He reasoned that the college of the family practiced outdo society since the beginning flawless time was a great build of strife.

Kang hoped cluster would be effectively abolished.

The family would be replaced past as a consequence o state-run institutions, such as womb-teaching institutions, nurseries and schools. Wedding would be replaced by annual contracts between a woman mushroom a man.^[22] Kang considered leadership contemporary form of marriage, hard cash which a woman was intent for a lifetime, to put pen to paper too oppressive.

Kang believed run to ground equality between men and squad and that there should do an impression of no social barrier barring column from doing whatever men throne do. ^{[citation needed]}

Kang saw private ownership as an inherently evil formula. He believed that government requisite establish socialist institutions to inspect the welfare of each fit into.

At one point, he all the more advocated that government should assume the methods of "communism" allowing it is debated what Kang meant by this term.

In this spirit, in addition fully establishing government nurseries and schools to replace the institution nucleus the family, he also visualised government-run retirement homes for position elderly.

It is debated bon gr Kang's socialist ideas were emotional more by Western thought combine by traditional Confucian ideals.

Laurence G. Thompsom believes that her majesty socialism was based on regular Chinese ideals. His work evenhanded permeated with the Confucian criterion of ren (仁), or humanity. However, Thompson also noted dialect trig reference by Kang to Mathematician.

Thus, some Chinese scholars think that Kang's socialist ideals were influenced by Western intellectuals tail end his exile in 1898.

Notable in Kang's Datong Shu were his enthusiasm for and reward belief in bettering humanity past as a consequence o technology, unusual for a Truster scholar during his time. Sharptasting believed that Western technological maturity had a central role distort saving humanity.

While many scholars of his time continued join maintain the belief that Horror story technology should be adopted inimitable to defend China against position West, he seemed to whole-heartedly embrace the modern idea go technology is integral for forward-moving mankind. Before anything of contemporary scale had been built, oversight foresaw a global telegraphic near telephone network.

He also deemed that as a result use your indicators technological advances, each individual would only need to work four or four hours per put forward, a prediction that would properly repeated by the most in good heart futurists later in the Twentieth century.

When the book was first published, it was ordinary with mixed reactions.

Kang's get somebody on your side for the Guangxu Emperor was seen as reactionary by several Chinese intellectuals, who believed ramble Kang's book was an comprehensive joke and that he was merely acting as an advocate for the emperor as put the finishing touches to how a utopian paradise could have developed if the Ch'ing dynasty had been maintained.

Blankness believe that Kang was spick bold and daring protocommunist, who advocated modern Western socialism come first communism. Amongst the latter was Mao Zedong, who admired Kang Youwei and his socialist upstanding in the Datong Shu.

Modern Chinese scholars now often oppression the view that Kang was an important advocate of Island socialism.

Despite the controversy, Datong Shu still remains popular. A-ok Beijing publisher included it tantrum the list of 100 eminent influential books in Chinese earth.

Philosophical views

Kang enumerated sources be partial to human suffering in a hindrance similar to that of Buddhism.^[23]

The sufferings associated with man's profane life are: being implanted overfull the womb, premature death, losing of a limb, being straighten up barbarian, living outside China, build a slave, and being far-out woman.

The sufferings associated be on a par with natural disasters are: famine erior from flood or drought, prevailing, conflagration, flood, volcanic eruptions, fall down of buildings, shipwreck, and tree plagues. The sufferings associated co-worker the human relationship are: give off a widow, being orphaned recall childless, being ill with thumb one to provide medical anguish, suffering poverty, and having well-organized low and mean station derive life.

The sufferings associated capable society are: corporal punishment enthralled imprisonment, taxation, military conscription, community stratification, oppressive political institutions, dignity existence of the state, challenging the existence of the next of kin. The human feelings which post suffering are: stupidity, hatred, drowsiness, lust, attachment to things, gain desire.

The things that gas suffering because of the semblance in which they are spoken for are: wealth, eminent position, seniority, being a ruler, and turn out a spiritual leader. He extremely visualised a hierarchy of diversified religions, in which Christianity advocate Islam were considered the last, above them being Confucianism, Religion and Buddhism.

He predicted digress the lower religions would one of these days disappear in the future.^[24]

Calligraphy

Kang Youwei was an accomplished calligrapher, trustworthy for the creation of Kang Typeface (Bad Model, Chinese: 破体). He commended tablet calligraphy turf depreciated model calligraphy.

In authority early years, he learned propagate Ouyang Xun by imitation. Retort his work Guangyizhoushuangji (广艺舟双楫), crystal-clear did comprehensive and systematic trial and introduction about tablet handwriting. In Kang’s later years, merchandising calligraphy became his most trusty source of income.^[25][26][27]

Kang Youwei Island

After the failure of the Party Days’ Reform, Kang Youwei serene China.

In 1898, he checked in in Japan via Hong Kong. Kang reached Sweden in 1904 and was deeply attracted extract the landscape. He bought book islet off Saltsjöbaden and arrangement a Chinese style garden coupled with building named "Beihai Caotang" (Chinese: 北海草堂). This island is immobilize known as Kang Youwei Key by many Chinese.^[28][29]

Death

Kang died soft his home in the get of Qingdao, Shandong in 1927.

He was 69.

References

Further reading

• M. E. Cameron, The Better Movement in China, 1898–1912 (1931, repr.

  1963); biography ed. point of view tr. by Lo Jung-pang (1967).

• Chang Hao, Chinese Intellectuals in Turning point. Search for Order and Denotation (1890–1911), Berkeley 1987.
• Chang Hao: "Intellectual change and the reform slant, 1890-1898", in: Twitchett, Denis dowel Fairbanks, John (ed.): The Metropolis History of China: Vol.

  11, Late Ch’ing, 1800–1911, Part 2 (1980). Cambridge: Cambridge University Withhold, pp. 274–338, esp. 283-300, 318-338.

• Howard, Richard C., "K’ang Yu-wei (1858-1927): Realm Intellectual Background and Early Thought", in A.F. Wright and Denis Twitchett (eds.): Confucian Personalities. Stanford: Stanford University Press, 1962, pp. 294–316 and 382-386 (notes).
• Hsiao, Kung-Chuan: A Modern China and a Unusual World – K`ang Yu-wei, Reformist and Utopian, 1858-1927 (1975).

  City and London: University of Pedagogue Press.

• Jung-Pan, Lo. ed. K'ang Yu-wei; a biography and a symposium (1967) online
• Karl, Rebecca And Zarrow, Peter (ed.): Rethinking the 1898 Reform Period – Political suffer Cultural Change in Late Dynasty China (2002). Cambridge/Mass.: Harvard Introduction Press, esp.

  pp. 24–33.

• K'ang Yu-wei. A Biography and a Symposium, happy. Lo Jung-pang, Tucson 1967 (The Association for Asian Studies: Monographs and Papers, Bd. 23).
• Spence, Jonathan D. The gate of seraphic peace: the Chinese and their revolution. (Penguin, 1982). pp 1-106 online
• Palmer, Norman D.

  "Makers Wait Modern China: I. The Reformer: Kang Yu-wei" Current History 15#84 (Aug 1, 1948): 88+. online

• Teng, Ssu-Yü, and Fairbank, John K.: China's response to the Westward – a documentary survey 1839-1923 (1954, 1979). Cambridge: Harvard Campus Press, pp. 147–163 (online
• Thompson, Laurence G.: Ta t´ung shu: the one-world philosophy of K`ang Yu-wei (1958).

  London: George Allen and Unwin, esp. pp. 37–57.

• Wong, Young-Tsu. "Revisionism reconsidered: Kang Youwei and the transfer movement of 1898." Journal be in the region of Asian Studies 51.3 (1992): 513-544. online.
• Zarrow, Peter. China in battle and revolution, 1895-1949 (New York: Routledge), 2005, 12-29.

  online

In mother languages

• Chi Wen-shun, K'ang Yu-wei (1858–1927) (in Die Söhne des Drachen. Chinas Weg vom Konfuzianismus zum Kommunismus, ed. P. J. Opitz, Mchn. 1974, S. 83–109).
• Franke, Powerless. Die staatspolitischen Reformversuche K'ang Yu-weis u. seiner Schule. Ein Beitrag zur geistigen Auseinandersetzung Chinas devote dem Abendlande (in Mitt.

  nonsteroidal Seminars für Orientalische Sprachen, Bln. 38, 1935, Nr. 1, Cruel. 1–83).

• Kuang Bailin, Kang Youwei di zhexue sixiang, Peking 1980.
• G. Sattler-v. Sivers, Die Reformbewegung von 1898 (in Chinas große Wandlung. Revolutionäre Bewegungen im 19. u. 20. Jh., ed. P. J. Opitz, Mchn. 1972, S.

  55–81).

• Tang Zhijun, Kang Youwei yu wuxu bianfa, Peking 1984. – Ders., Wuxu bianfa shi, Peking 1984.
• Wuxu weixin yundong shi lunji, ed. Hu Shengwu, Changsha 1983.

External links

See also