From Loyalty to Republic: Behind Liang Qichao's Political "Fixity"

Editor's note: This article is a 2014 interview with a reporter from the Oriental Morning Post by Xia Xiaohong, a well-known scholar and Department of Chinese at Peking University. In the article, Mr. Xia conducted an in-depth analysis of the "fickle" political character of Liang Qichao, a famous politician and scholar in modern Chinese history. Reading today is still thought-provoking and thought-provoking.

Reporter: Liang Qichao’s political stance seems to have been changing throughout his life. Even he himself did not shy away from saying this. When the 1898 Reform Movement, he was naturally a reformist and failed the reform. After that, he seemed to support the revolution at one time, but after the "Su Bao" case in 1903, he turned to the king. In all this, what do you think of Liang Qichao's "fickle"?

夏晓虹: In terms of external political performance, Liang Qichao has indeed been changing. Moreover, unlike the common people who denounce "changeability" as the evil at both ends of the first mouse, Liang Qichao has always affirmed and even appreciated "changeability". In fact, as early as the beginning of his exile in Japan in 1899, Liang Qichao wrote a short essay "The Hero of Change", emphasizing that the change is only the "method", "so the patriot has not changed." And the change of the method is necessary, or "changes with the environment at any time, and changes with the development of my brain." In short, "mercurial" occurs in response to the needs of the times and the progress of personal thinking. This also predicted Liang Qichao's subsequent political choices.

Regarding the performance after the Reform Movement of 1898 you mentioned, Liang Qichao originally had high expectations for the Reform Movement. Once he failed, and the six gentlemen, including his best friend Tan Sitong, were forced to go into exile overseas. On the return date, these will naturally make him emotional and easy to get closer to the revolutionaries. In other words, with the die-hards such as Cixi in control of the situation, Liang Qichao believed that the road of improvement was no longer possible, so radical revolutionary measures had to be taken. This was the reason for him to talk about cooperation with Sun Yat-sen. However, Liang Qichao's impression of traveling to the United States in 1903 changed his thinking. The so-called "I came from the United States and dreamed of Russia" ("The Doctrine of Political Science Master Bollen") seems to have suddenly retreated from the democratic republic he yearned for and returned to the autocratic system. In fact, in addition to being on the scene and having a deeper understanding of the United States, an important reason is that Liang Qichao discovered that even though the Chinese have arrived in the most advanced republic, various uncivilized habits still exist. Therefore, the problem still returns to the "new people", that is, the need to open up people's intelligence to transform the national character, so that the Chinese people have the qualifications of modern citizens, and revolution alone cannot achieve this goal.

Take this as an example. Every turn or change of Liang Qichao has its own internal logic, which requires specific analysis. However, from the general trajectory, Liang Qichao's "fickleness" still shows that he can and is willing to keep pace with the times. I think Zheng Zhenduo's statement is the most brilliant: "If he is persistent, he is already outdated, degraded, and is in the same class as all the widows and children; if he remains the same, his contribution and performance to China may be zero. The greatest thing about him, the most capable of expressing his upright personality is his fickleness, and his repeated change." (Mr. Liang Rengong)

Reporter: Liang Qichao and his teacher Kang Youwei seem to be in constant political conflicts. What do you think of the differences and conflicts between the two?

夏晓虹： The contradiction and conflict between Liang Qichao and his teacher Kang Youwei are also related to the character of Liang Qichao mentioned above. In the "Introduction to Qing Dynasty Academics", Liang Qichao once summarized the difference between the two people as, "There are too many prejudices for what is promising, and Qichao is too unpredictable". Therefore, Kang Youwei's constitutional monarchy position has always been consistent, while Liang Qichao has wavered until he gives up. In terms of political differences, the earliest conflict was Liang Qichao's tendency towards revolution after he went to Japan. Although the return this time was basically the function of internal force, that is, Liang Qichao’s self-reflection after he traveled to the United States, Kang Youwei’s repeated condemnations and warnings before, especially the "Mr. Nanhai Discrimination Book on Revolution" published in "Xinmin Cong Bao", right Liang Qichao's revolutionary remarks were refuted and threatened with "a serious illness" (Liang Qichao's "Letter to Mian", April 15, 1903), which also caused great pressure on Liang Qichao and had to express repentance.

Of course, Kang and Liang’s most serious oneThe crack was in 1917 when Zhang Xun supported the restoration of the Qing Dynasty Emperor Puyi, and the two completely stood in a hostile camp. In addition, in Liang Qichao's power on opposing restoration, he denounced "the person who made the first rebellion this time is not a greedy martial artist, that is, a scholar who speaks loudly" ("The Telegraph Against Restoration"), and cursed his teacher Kang Youwei together. From the perspective of personal morality, Kang Youwei's persistence is worthy of respect; however, if it is raised to the level of the country's future, Liang Qichao's choice should undoubtedly be more affirmed.

And what I want to say is that although there are so many conflicts, the "Xie Benshi" style break book like Zhang Taiyan's will still not appear in Liang Qichao's writing. In the end, Liang Qichao still respected the teacher. On Kang Youwei's 70th birthday, the teachers and students had reconciled, and Liang Qichao presented a huge birthday congratulatory letter "Mr. Nanhai 70th Birthday" written by him. And, less than a month later, Kang Youwei died suddenly, and the teacher-student relationship ended successfully.

Reporter: After 1904, Liang Qichao fought a pen battle with the Revolutionary Party on the Minbao on the "Xin Min Cong Bao". For a while, he seemed to be the speech leader of the royalist party. What do you think of Liang Qichao? This ideological conflict with the Revolutionary Party?

夏晓虹： Liang Qichao's controversy with the "Min Bao" from 1906 to 1907 has been regarded as his political stain for a long time. In 1936, when the "Ice Drinking Room Collection" was published, two important articles in the debate, "Miscellaneous Answers to a Certain Newspaper" and "China's Immortality" were deleted, which should have the meaning of "for the dead". This controversy was later reduced to a dispute between "royalism" and "revolution", but it is not that simple. Moreover, even if it is necessary to generalize, it is more accurate to talk about the dispute between "constitutional" and "revolution."

Considering Liang Qichao's ideological context, the "enlightened despotism" he put forward at the beginning of the controversy was to continue thinking about the return of Youmei. Since the citizenship level is not enough to implement a constitution, an "enlightened autocracy" is needed to unlock the people's intelligence and enhance the national political ability. What is clear is that in Liang Qichao's case, "enlightened autocracy" is only the preliminary stage of "constitutionalism", not the end. Of course, once the debate begins, the issues involved become more and more extensive, and both sides will have insights and biases in the debate. These need to be carefully cleaned up by the academic community. However, the previous one-sided view of the revolutionaries certainly no longer exists. At least, the crowding advocated by the revolutionaries is only a temporary strategy and is not enough to become a long-term political goal. This has been proved by facts. However, Liang Qichao's insistence on the "political revolution" of turning autocracy into a constitutional monarchy led him to put the discussion into action. The constitutional movement actually spread from Japan to the country, and ultimately influenced the development of the current situation.

Reporter: After the death of Cixi, Liang Qichao became relatively active in politics. After the outbreak of the Revolution of 1911, what was Liang Qichao's attitude and response as a royalist?

夏晓虹： The Xinhai Revolution was triggered by the Wuchang Uprising. In the past, we only saw its connection with the revolutionaries. Current research has increasingly clarified the role of the constitutionalists in the subsequent stages. The numerous responses from various provinces were mostly due to the disappointment of the Constitutionalists in the Qing court and turned to revolution, and the Manchu Qing Dynasty lost the world. And from June to July 1906, Liang Qichao sent memorials to the Qing government to investigate constitutional ministers abroad (for the relevant textual research and memorials of the events, please refer to my new book "Liang Qichao: Between Politics and Academics"). Deeply involved in the constitutional activities of the ruling and opposition parties, and formed deep friendships with many constitutional leaders in various provinces. After the Revolution of 1911, it is not surprising that his stand and choices are consistent with those of domestic constitutional figures. And Liang Qichao's final return to China in October 1912 also had a lot to do with the invitation of these people.

In addition, from advocating a constitutional monarchy to favoring a republic, there seems to be a huge change. Liang Qichao still has a consistent philosophy. This is the Constitutionalist party that he has repeatedly stated after returning to the country to recognize the existing state and seek improvement of the government as its goal: " Therefore, today, supporting the republic and implementing a constitutional government is a logically inevitable result, but why is there a question of ethics?” ("Speech at the Press Conference") In the final analysis, for Liang Qichao, he always The only concern is the establishment and implementation of constitutional government. It is very important to understand this.

Reporter: After the Revolution of 1911, Liang Qichao intervened in party politics in a high-profile manner.Because the leader of the Progressive Party has become an opponent of the Kuomintang, what do you think of Liang Qichao's performance in parliamentary politics? What impact did the political chaos in Congress have on his thinking?

夏晓虹： When Liang Qichao returned to China, he naturally hoped to have an impact on China’s political situation and promote the construction of the new country’s system in accordance with his political ideals. Therefore, he quickly joined the Progressive Party and entered the regime. He worked with those in power twice and served successively as the Minister of Justice and the President of the Currency Bureau of the Yuan Shikai government, and the Chief Financial Officer of the Duan Qirui government. However, generally speaking, Liang Qichao's party political activities at this stage were not successful. The first is to enter the center of power and lose the freedom of criticism. Moreover, the Progressive Party has no military power, and it is difficult for it to do anything in the era of warlords. Moreover, maintaining the current state system is also Liang Qichao's consistent position, but repeated compromises have not been able to exchange the size of the reform of the political system. Liang Qichao's two short appointments and quick resignation all showed his disappointment.

It is worth mentioning that Liang Qichao led the release of a declaration of war against Germany and Austria during Duan Qirui's administration in 1917. This move was resisted by the Congress at the time, and was unanimously condemned by the Kuomintang and other political celebrities, but later proved Liang Qichao's correctness and vision, otherwise China would not become a victorious country and qualify for the Paris Peace Conference. Of course, the damage of this meeting to China's interests is another matter.

Reporter: For most people, Liang Qichao's most brilliant political performance should be after Yuan Shikai became emperor, first Liang Qichao's famous "The So-called State Problem Man", and then he Cai E's disciple rose up in Yunnan. What is the relationship between Liang Qichao and Yuan Shikai? There is a question that Liang Qichao was a constitutionalist for a long time, why didn't he support Yuan Shikai's restoration of the monarchy?

夏晓虹： Yuan Shikai has always been considered to be the chief culprit who betrayed Kang, Liang and others, which caused the failure of the Reform Movement of 1898 and the murder of the Six Gentlemen. The Reform Party has a long history of distrust of him. However, Liang Qichao believed that only Yuan Shikai could deal with the political chaos in the early Republic of China. Therefore, after returning to China, he once cooperated with the Yuan family and had the above-mentioned unsuccessful political experience. Once Yuan Shikai wanted to restore the monarchy, his dragon robe was added. From Liang Qichao's standpoint that "only asks about the regime, not the state system" ("The So-called State System Problem"), since destroying the existing state system will inevitably cause social unrest, then, Just as he opposed the republic under the monarchy of the late Qing Dynasty, he naturally opposed this change of state system. In particular, the transition from a constitutional monarchy to a republic, after all, still conforms to the trend of the world; and the retreat from the republic to the monarchy is a historical regression, breaking through Liang Qichao's bottom line on the issue of the state system in all aspects. What's more, Yuan Shikai's proclaiming the emperor also heralded the arrival of the era of autocracy and seriously endangered the constitutional government that Liang Qichao cared most. Therefore, he was bound to oppose it.

Reporter: At the end of 1917, Liang Qichao withdrew from politics and reflected on his political career as "the political activity of the former dream". What caused Liang Qichao's political discouragement and bid farewell to the political arena. ?

Xia Xiaohong: Liang Qichao's resignation as the Minister of Finance in 1917 was actually advancing and retreating with the Cabinet Prime Minister Duan Qirui. Similar to the resignation of the Cabinet, it was normal. However, Liang Qichao has been in officialdom twice. In the Beiyang era when the cabinet was changing like a revolving lantern, the political reform he hoped to advance was naturally impossible to proceed. Liang Qichao, who was originally struggling between the two interests of "learning" and "politics", discovered from his political practice that he is more suitable to be a "politician of theory" rather than a "politician of practice" (" I will serve the country in the future). This resignation can be used as an opportunity for Liang Qichao to withdraw from politics. Of course, this does not mean that he will no longer speak on political issues.

Reporter: In 1920, Liang Qichao published the "Video Recording of the Heart of Europe", and political views seemed to have undergone a major change. What do you think of this change?

夏晓虹: Liang Qichao’s European tour at the end of 1918 coincided with the Paris Peace Conference. As a private person, he carried out non-governmental diplomacy, timely informed the country of the progress of the peace meeting and the details of the sacrifice of Chinese interests, which triggered the "May Fourth Movement", and Liang Qichao also began to turn to the people.Sports attention. However, this is not the content of the "European Traveling Heart Video Record".

The biggest enlightenment and influence of Ou You for Liang Qichao is the change of cultural outlook. In short, it can be summed up as Liang Qichao's efforts to import Western culture from the early stage to the later stage to focus on the use of Chinese inherent culture. Therefore, when he returned in March 1920, Liang Qichao’s first testimony from Europe’s travels emphasized: “Those who have studied Europe and caused this are due to their inherent social and political foundations and natural development. Their inherent foundations are different from China’s. Therefore, China cannot follow the example." ("Speech at Chinese Public School") Besides, Europe has become sick, and China should explore independently and save the world with Chinese culture. However, Liang Qichao's return is not a simple restoration. He has pointed out in the "European Traveling Heart Video Record" that traditional Chinese culture must be combined with other cultures, including Western learning, to form a new cultural system.

Reporter: As the title of your new book says, Liang Qichao has been wandering "between politics and academics." There is a saying that Liang Qichao turned to academics because he was frustrated politically. But there is another saying that it is precisely because Liang Qichao bid farewell to politics that he became the Liang Qichao we are more familiar with now, that is, Liang Qichao, who is the Four Tsinghua mentor, and Liang Qichao, who wrote the "Chinese Academic History of the Past 300 Years."

夏晓虹： As explained earlier, Liang Qichao has always had conflicts between academic studies and politics. Although he is interested in both, if we make a careful distinction, Liang Qichao’s involvement in politics can be said to be a manifestation of his "unbearable" heart. It is always his conscious responsibility to save the country; and his academic research is purely unstoppable His impulse is a concentrated expression of his "taste doctrine" outlook on life. Therefore, it cannot be said that Liang Qichao turned to scholarship because of his failure in his political career, nor can it be said that he has achieved his image as a scholar by giving up political activities. As far as the final result is concerned, for Liang Qichao, politics and academics have exactly the opposite effect. Without political concern, Liang Qichao could not write "New History" and "On the General Trend of Changes in Chinese Academic Thought", these masterpieces of historical studies that run through the "Xinmin" thought; without an academic vision, Liang Qichao could only become one of many politicians. The previous political speeches will not still be pursued today, and increasingly show lasting value.

There is another saying that is also worth mentioning, that is, Liang Qichao as an enlightenment thinker. After Liang Qichao died of illness in 1929, Chang Yansheng once said: "In terms of organizing Chinese studies, Mr. Liang's skill and achievements may not be better than those of Wang Guowei and Chen Yuan. However, in terms of social benefits and influence, Liang Mr.'s achievements are far beyond the reach of scholars. In all countries that are not on track, society needs thinkers more than scholars. The appearance of a thousand Wang Guowei cannot withstand the loss of Liang Qichao's death." ("Mourning Mr. Liang Rengong) The "thinkers" here can be regarded as a combination of politicians and scholars.

Reporter: Judging from your personal feelings, do you think that Liang Qichao is more a scholar in nature, but he is not suitable for participating in politics?

夏晓虹： In my new book, there is a thesis titled "Scholar Politics: Liang Qichao and Wu Zhuang". Wu Zhuang is a classmate of Liang Qichao in Wanmu Cottage and a disciple of Kang Youwei. This title represents my view of Liang Qichao's political career. Scholars are not unsuitable to participate in politics, but their status should be positioned as a political commentator and political activist, with the responsibility of criticizing and supervising the government and proposing ideal governance strategies. And if you become a politician and participate in the actual operation of the regime, not only will your political ideals be compromised, but you will also lose your critical stance.

in the Old Summer Palace Garden, West Beijing, April 3, 2014, excerpted from the book "Reading Liang Qichao: Politics and Academics" (by Xia Xiaohong) by Oriental Publishing House.

(Original "Oriental Morning Post·Shanghai Book Review" Issue 280, May 11, 2014)

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