This article introduces the Russian translation of the final, tenth part of "The Book of Great Unity" (Datong shu) by the outstanding Chinese reformer and philosopher Kang Youwei (1858-1927). It is in this part that the modernized utopian social ideal that Kang Youwei proposed to his contemporaries is revealed. Many authoritative scholars of the 20th and 21st centuries have called this ideal the first real utopia in the history of Chinese philosophy. The Datong shu, on the one hand, correlates with all sources of the social ideal of traditional China-Confucian canons, early Taoist texts, and folk beliefs colored by the influence of Buddhist sects. It was these folk cults that created a complex of soteriological ideas rejected by official imperial Neo-Confucianism. Most modern scholars consider the Datong shu to have been written in the late period of Kang Youwei's life-in the decade leading up to the Xinhai Revolution. The utopian ideal of the Great Unity was influenced by Western socialist utopias (including those of Charles Fourier) and the utopian novels of E. Bellamy and H.G. Wells. Similarly, the future society is globalized, open, and dynamic. All of this is combined with Confucian ritualism and a belief in the goodness of human nature, which does not require violent re-forging.

This article introduces the Russian translation of the final, tenth part of “The Book of Great Unity” (Datong shu) by the outstanding Chinese reformer and philosopher Kang Youwei (1858–1927). It is in this part that the modernized utopian social ideal that Kang Youwei proposed to his contemporaries is revealed. Many authoritative scholars of the 20th and 21st centuries have called this ideal the first real utopia in the history of Chinese philosophy. The Datong shu, on the one hand, correlates with all sources of the social ideal of traditional China – Confucian canons, early Taoist texts, and folk beliefs colored by the influence of Buddhist sects. It was these folk cults that created a complex of soteriological ideas rejected by official imperial Neo-Confucianism. Most modern scholars consider the Datong shu to have been written in the late period of Kang Youwei’s life – in the decade leading up to the Xinhai Revolution. The utopian ideal of the Great Unity was influenced by Western socialist utopias (including those of Charles Fourier) and the utopian novels of E. Bellamy and H.G. Wells. Similarly, the future society is globalized, open, and dynamic. All of this is combined with Confucian ritualism and a belief in the goodness of human nature, which does not require violent re-forging.

The article is devoted to the project of creating a Confucian religion, which was undertaken by Kang Youwei (1858-1927). Chinese, Western and Russian sinologists began a profound study of the religious context of Kang Youwei's reformist and philosophical activities only in the 21st century. Educated in the doctrine of orthodox Neo-Confucianism and Buddhism, Kang Youwei, who experienced enlightenment, early recognized himself as a historical figure, to whom higher powers entrusted prophetic service. Kang Youwei first proposed turning Confucianism into a functional analogue of the Christian church in 1895, and during the 100 days of reforms in 1898, he achieved the issuance of a decree banning folk cults and transferring religious buildings to the temples of Confucius. In 1912, the Confucian Religious Association was founded, and immediately recognized by the Yuan Shikai regime. The philosophical basis of these projects was reformed Confucianism, which Kang Youwei considered in a single context with Buddhism, Christianity and Islam. The thinker believed that Confucianism was no less transcendental and spiritualistic than the above-mentioned teachings, and could well compete, provided that the proper state policy was carried out. In a sense, this was a radical reformatting of Confucianism into a religion of salvation, which completely failed primarily due to Kang Youwei's methodological focus on fundamental monism, partly due to his orientation toward the model of interaction between European states and the papacy, which was already archaic at the beginning of the 20th century.

The article examines the evolution of the worldview of the outstanding Chi­nese reformer and philosopher Kang Youwei (1858–1927) in the second half of the 1890s. The “Japanese Bibliography” compiled by him in 1897 was a land­mark work for the perception of modern scientific terminology in China, and at the same time indicates that on the eve of the Reform Movement of 1898, Kang Youwei still remained in the position of Neo-Confucianism, did not try to synthesize Confucian concepts with contemporary scientific picture of the world and Darwinian evolutionary theory. The preface to the Japanese Bibliography proves that the process of formulating the philosophy of history and the basic law of history (change of the Three Eras) by Kang Youwei was far from com­pleted, and he did not use the concept of the Great Unity (Da Tong). Kang Youwei stated that the scientific and technological superiority of the Western Powers is secondary, but the primary thing is the world “battle of minds”, in which countries that have embarked on the path of catching-up development have a chance to overtake the former hegemons. An example is given of Imperial Japan, whose intellectuals were able to synthesize Western philosophy with East­ern thinking and hieroglyphic writing. To accelerate the Westernization of China, the apologist of which was then Kang Youwei, Japanese experience should be fully used, including already completed translations of scientific and technical literature into Japanese. When compiling the Bibliography, Kang Youwei was not yet able to propose an original taxonomy of scientific knowledge and used ready-made samples. A radical change in his thinking came only at the beginning of the twentieth century.

The article is devoted to the "Commentary on Mencius" ( Mengzi we i, literally "The Deep Meaning of Mencius") by the Chinese theorist-reformer and philosopher Kang Youwei (1858-1927). The text of his "Commentary..." is dated by the author in 1901 and was published in 1913 with a preface, which is published for the first time in Russian translation. Mengzi wei, formally representing a traditional commentary on the Confucian canon, contains many innovative ideas for Chinese philosophy, defining the vector of intellectual development of Kang Youwei. The canon Mengzi is recognized as the key to the esoteric teachings of Confucius, which in the 20th century revealed to Kang Youwei himself, personally representing a modern-day Confucius. From the ancient commentary of Gongyang and the commentary of He Xiu Kang Youwei extracted the concept of Three Eras, which in Mengzi wei was first arranged in an evolutionary sequence: the Era of Chaos, the Era of the Nascent World, the Era of Great Peace and Great Unity. Kang Youwei categorically rejected Darwinian evolutionism, which leads to increased chaos, opposing the Confucian category of benevolence (ren), which finds expression in the physical laws of the Universe.

The article deals with the theoretical treatises written by Kang Youwei (1858 — 1927) in exile and devoted to the understanding of Western social and political reality from the standpoint of a bearer of traditional Chinese culture and Neo-Confucian philosophy. First of all, these are “Travelogue to Italy” (Yidali youji, 1904) and “Impartial Words on Republicanism” (Gonghe pingyi, 1918). Kang Yuwei’s thinking is characterized by attention to the Confucian binary opposition si — gong (private — general), which he transferred to both civilizational development and international politics. In other words, the Western path of development, which consist national imperialist states based on economic, social and foreign policy competition and individualism (“private”), was opposed to the monolithic ancient China, whose society and politics are based on the principles of “community” and unity. Kang Youwei perceived the political reality of Western countries from the standpoint of traditional Chinese historiography, which was intended to serve as a base of positive and negative precedents for use by the ruler in the name of the common good and the harmonization of society. In Kang Youwei’s system of historical views, modern Italy and Germany were very important for illustrating the principle of consolidation of political entities and the merging of small and weak states into large empires. Methodologically, this was formalized as the assignment of Germany, Italy and China to the same ontological category (tong lei).

The article offers an interpretation of the religious worldview of Kang Youwei (1858-1927). The basis of his views was Confucianism, with the ritual model of religiosity inherent in this doctrine; Kang Youwei also studied several areas of Buddhism from a philosophical point of view. In the treatise The Travelogue of Italy (1904), Kang Youwei offered an analysis of contemporary Catholicism from the standpoint of traditional Chinese literature, considered mainly from a political point of view. The Chinese thinker adhered to axiological relativism, from the position of which he perceived as equivalent any doctrines aimed at the self-improvement of the human person and the entire human society, although he did not approve of ascetic practices. Kang Youwei himself also claimed to be the founder of the dogma, although he was indifferent to ritual, and his system had an expressly philosophical pattern. The Kang's key concept was Tao, which was revealed to the maximum extent to Buddha and Confucius. Kang Youwei considered the teachings of Mohism, Taoism and early Christianity to be approximately equivalent, and he considered the Catholic Church and the Papacy as a cast from the socio-political system of Ancient Rome, which were particular implementations of the Tao in specific cultures and historical settings. Kang Youwei argued that the most important provisions of the teachings of Pythagoreanism, Judaism and early Christianity were of Indian origin, introduced by Buddhist preachers after the conquests of Alexander the Great.

The article offers an interpretation of the religious worldview of Kang Youwei (1858–1927). The basis of his views was Confucianism, with the ritual model of religiosity inherent in this doctrine; Kang Youwei also studied several areas of Buddhism from a philosophical point of view. In the treatise The Travelogue of Italy (1904), Kang Youwei offered an analysis of contemporary Catholicism from the standpoint of traditional Chinese literature, considered mainly from a political point of view. The Chinese thinker adhered to axiological relativism, from the position of which he perceived as equivalent any doctrines aimed at the self-improvement of the human person and the entire human society, al­though he did not approve of ascetic practices. Kang Youwei himself also claimed to be the founder of the dogma, although he was indifferent to ritual, and his sys­tem had an expressly philosophical pattern. The Kang’s key concept was Tao, which was revealed to the maximum extent to Buddha and Confucius. Kang Youwei considered the teachings of Mohism, Taoism and early Christianity to be approximately equivalent, and he considered the Catholic Church and the Papacy as a cast from the socio-political system of Ancient Rome, which were particular implementations of the Tao in specific cultures and historical settings. Kang Youwei argued that the most important provisions of the teachings of Pythagore­anism, Judaism and early Christianity were of Indian origin, introduced by Bud­dhist preachers after the conquests of Alexander the Great.

Readers are invited to the first Russian translation of extracts from the first chap­ter of the sixth part Datong shu(“The Book of the Great Unity”) by Kang Youwei (1858–1927). Kang Youwei proposed an original project for the radical liberation of humanity, in which the traditional mechanisms of family, marriage and gender inequality and coercion will be eliminated, and the state will take care of each person at every stage of his life. Kang Youwei adhered to the view that the main goal of a person's life is to achieve a state of happiness and satisfy all emerging needs. Congenital hedonism is in conflict with the need to reproduce. According to Kang Youwei, the institution of the family was created in ancient times and is the product of violence and suppression. In the future, free partnership will be re­lieved of the burdens of raising and educating future generations.

Readers are invited to the first Russian translation of extracts from the first chapter of the sixth part Datong shu ("The Book of the Great Unity") by Kang Youwei (1858-1927). Kang Youwei proposed an original project for the radical liberation of humanity, in which the traditional mechanisms of family, marriage and gender inequality and coercion will be eliminated, and the state will take care of each person at every stage of his life. Kang Youwei adhered to the view that the main goal of a person's life is to achieve a state of happiness and satisfy all emerging needs. Congenital hedonism is in conflict with the need to reproduce. According to Kang Youwei, the institution of the family was created in ancient times and is the product of violence and suppression. In the future, free partnership will be relieved of the burdens of raising and educating future generations.

Статья посвящена “историографической революции” первой трети ХХ в. в Китае. Для рассмотрения выбраны методологические системы двух мыслителей-радикалов, представлявших два поколения: Чжан Бин-линя (1869–1936) и Гу Цзе-гана (1893–1980). Оба получили традиционное конфуцианское образование, которое определило направление научного поиска, амбивалентное отношение к традиционной китайской культуре и историческому знанию. Мышление Чжан Бин-линя имело сильную политическую и националистическую обусловленность, в сочетании с восприятием новейших течений Kulturgeschichte через японские переводы и труды японских историков. Восприятие важных положений ранкеанского позитивизма, в частности, акцент на источниковедческую критику (Quellenkritik), хорошо коррелировало с неоконфуцианским “доказательным изучением” (каочжэн). Признавая объективность времени и существование законов истории, Чжан Бин-линь отвергал моральные оценки традиционной конфуцианской историографии, он также впервые противопоставил мифологию и историческую истину. Гу Цзе-ган стремился к феноменологической реконструкции менталитета и восприятия истории на очередном этапе исторического развития. Но ему так и не удалось выйти за пределы прагматического использования сведений мифологии для доказательств правоты выдвинутых гипотез. The article is devoted to the “historiographical revolution” of the 20th c. in China. Two me-thodological systems by radical thinkers representing two generations were chosen for analysis, that of Zhang Binglin (1869–1936) and Gu Jiegang (1893–1980). Both of them received traditional Confucian education, which determined the direction for research, an ambivalent attitude to traditional Chinese culture and historical knowledge. The thinking of Zhang Binglin had a strong political and nationalist conditionality, which was combined with the perception of the latest trends of the Kulturgeschichte through Japanese translations and works by Japanese historians. The perception of important provisions of Rankean positivism, in particular, the emphasis on source criticism (Quellenkritik), correlated with the neo-Confucian “evidential scholarship” (kaozheng). Recognizing the objectivity of time and existence of the laws of history, Zhang Binglin rejected moral assessments of traditional Confucian historiography. He was also the first to contrast mythology and historical truth, the analysis of which was carried out by Gu Jiegang. On the one hand, Gu Jiegang strove for a phenomenological reconstruction of mentality and perception of history at the next stage of historical development. On the other hand, he was never able to go beyond pragmatic use of mythological information to prove correctness of hypotheses put forward.

As established by R. Collingwood and F. Meinecke, historicism as a method and as an integral part of modern thinking was formed in the period of Enlightenment, when the philosophical thought was frankly anti-historical. The impetus for reflection on the past and for the attempts to global understanding of the development of mankind was the desire to create a humanitarian method by analogy with the methodology of natural science, proposed by F. Bacon. J. Vico, having released three editions of "The New Method", became incomprehensible by his contemporaries, including Montesquieu and Herder. Vico was the first European thinker who clearly understood the difference between the humanitarian and the natural sciences, and explained this difference.

This paper reviews the development of Chinese studies at Kazan University in the first half of the 19th century. The article presents an evaluation of the role and the main scientific results accomplished by V.P. Vasiliev in China as a member of the Beijing Ecclesiastical Mission. The authors conclude that academic criticism, reflections on the commonness of the East and the West, criticism of European colonial policy, humanism and believing in the future of Asian peoples including China, evaluations of economical, political and spiritual progress of the Chinese people, the humanism of the Chinese culture, criticizing conservatism and dogmatism of the Imperial China, etc. were typical for Vasilyev as a scholar and thinker.

During the 20th century the interaction between Soviet Union and China affected the state of the entire world community as a whole. These two new states, having rejected the differences, "inherited" from the past, began their relationship with "eternal friendship". Eventually it changed, sometimes even turned into a conflict, and by the end of the century it was already transformed into Russian-Chinese friendship. It can be noted, that relations between the USSR and China at the first stage of the PRC's existence developed harmoniously. There were no significant conflicts, and there was active propaganda of the "friendship of peoples". The article is based on the general scientific principles of historicism and systematic character; the critical method was also used.

Readers are invited to the first Russian translation of extracts from the first chapter of the sixth part Datong shu (The Book of the Great Unity) by Kang Youwei (1858-1927). The famous Chinese thinker and outstanding reformer played a prominent role in the process of incorporating traditional Chinese culture into the global context and personally did a lot for a lively dialogue with the Western civilization. Between 1899 and 1913 Kang visited more than 30 countries and made three round-the-world travels. In his multifaceted treatise "Datong shu", a special place was occupied by a description of the historical concept of the Three Eras, in accordance with which value systems, religions and social institutions were considered. Evolutionary sequence was thought in both spatial and temporal aspects. Kang Youwei considered his contemporaneity as a transitional stage from the Era of chaos to the Era of rising equilibrium, the threshold of which reached the most advanced Western societies. However, in an emotional sense, Kang Youwei resolutely defended himself the traditional Chinese clan system, which, as he understood it, opposed an atomized Western society dominated by hedonistic values.