面對西方民族國家間的國際法文明秩序對中國儒教文明世界觀的衝擊，以康有為(1858-1927) 為首的維新派依託經學重構儒學普遍主義，將儒學經籍《春秋》視為萬國公法和萬世公法，融國際法於儒教文明之中。而且，他們主要利用春秋公羊學將夷夏之別進行相對化、流動化處理，以禮義、良善、文明與否作為區分中國和夷狄的標準，為打破守舊的夷夏觀念以及論證國際法輸入中國的正當性提供了思想支撐。不僅如此，維新派還以儒教文明反思和批判西方國際法文明中蘊含的「文明等級論」，並以《春秋》經義重塑國際法精神，將儒學中的平等、德性、人道等文明要素賦予「公法」之中，從而為建構一種公平正義的世界文明秩序提供了儒家化方案。

In the face of the impact that the civilized order of international law among western nation states had on the Chinese Confucian world view, the reformists led by Kang Youwei 康有為 (1858-1927) reconstructed Confucian universalism on the basis of their study of modern literature and the classics. They maintained that the Chunqiu 春秋 recorded the public law of all nations from all ages, thus integrating the concept of “public law” (gongfa 公法) into Confucian civilization. Moreover, on the basis of the Chunqiu, they made the distinction inherent in the term yixia 夷夏 relative and fluid, thereby differentiating China and yidi 夷狄 according to the standards of rites and righteousness, good and evil, and civilization-barbarism. This provided ideological support for destroying the old-fashioned concept of yixia and for demonstrating the legitimacy of introducing international law into China. Not only that, the reformists also reflected on and criticized the “civilization hierarchy theory” contained in Western international law, and reshaped the spirit of public law using the Chunqiu. They incorporated the civilized elements of Confucianism, such as equality, virtue and humanity, into public law, thus providing a Sinicized plan for constructing a fair and just world order.

文明論;《春秋》;經義;公法;世界文明秩序

civilization theory; Chunqiu 春秋; Confucianism; public law; world order