In modern China, the personality and theoretical legacy of Kang Yu-wei (1858-1927) are becoming increasingly important, which is proved by the constant reprints of his main work - "Books on the Great Unity" ("Da tun ilu"). ) and the frequent mention of his name and theories in the context of reforms in the PRC. At the same time, it turns out that both Western and Russian sinological historiography have been using the same data for about half a century regarding the circumstances of the creation of the main work of the thinker, which concentrated all his life experience and theoretical developments. This work is intended to review the existing points of view in the world of sinology and, perhaps, outline some further ways of research in this area. Special attention is paid to determining the exact time of writing this work of the Chinese thinker.

Key words: Kang Yu-wei, Tang Zhi-jun, Da tong shu, Great Unity.

The "Book of the Great Unity" is extremely difficult to evaluate, and all grades (whether positive or negative) will necessarily include a superlative. In a sense, this is the first message of a Chinese philosopher addressed to the whole world (in the modern sense, not the Middle Kingdom), a work that is simultaneously sinocentric and cosmopolitan, totalitarian and liberal. It is also traditional China's "answer" to Darwinism. For the first time in the intellectual history of China, Kang Yu-wei began to consider purely national issues, having in mind the fate of humanity as a whole. At the same time, it should be borne in mind that this treatise is only the completion of a long journey, which was preceded by works that comprehend the ways of the world's development. I would also like to point out that the Chinese reader was not able to fully familiarize himself with this work until 8 years after the author's death, and until the early 1950s, researchers in Germany, Great Britain, the USA, the USSR, and Japan who were engaged in the life and work of Kang Yu-wei were not able to use this text, having only retellings and descriptions of extracts.

"The Book of the Great Unity" went to the reader for a long time. The first two parts out of 10 were published in 1913 (2464 from the birth of Confucius according to Kang Yu-wei) in issues N 1-2 of the magazine "I can't Bear it!" published by the company "Spreading Knowledge" On the pages of this publication, many of the thinker's works were published: "A study of Confucius' teaching on the change of government"," The Innermost [meanings] of Mencius "commentaries on" Da xue "and"Zhong Yun". Kang-Mai's student Meng-hua (1875-1916) convinced the teacher to include a previously unpublished essay in the founding issue of the journal (Kang Yu - wei, 2005, p.14). Due to Confucian mourning for his mother, Kang Yu-wei stopped publishing at No. 8, as the entire volume was not published until the end of the 20th century.

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The journal was filled exclusively with his materials [K'ang Yu-wei, 1967, p. 225-226]. Approximately one-third of the text of the Book of Great Unity was published. When the magazine was briefly renewed in 1918, no new materials were published.

In 1919, Parts 1 and 2 of Da Tung Shu were published by the Changxing Publishing House in Shanghai as a separate book. It was printed from magazine woodcuts. The cover read: "[On] the Great Unity of the first [and] second parts " [Kang Yu-wei, 2005, p. 14]. According to younger contemporaries, Kang Yu-wei not only tried to publish his treatise in its entirety in Chinese, but also attempted to negotiate an English translation with the famous German-American sinologist F. Kang. Hirt (1845-1927) 1.

After Kang Yu-wei's death in 1927, a large archive remained. The manuscript of the Book of the Great Unity was published under the editorship of Kang's disciple Qian An-ding in April 1935 by the Zhonghua Shuju publishing house. The preface claimed that it was a verified and edited edition, but this did not correspond to reality: the table of contents turned out to be incomplete, there were many typos and some parts were mixed up, and a fragment about human races was duplicated.

The publication "Da tong shu", launched in 1956 by the Beijing Publishing House of Ancient Monuments, is considered an example. In modern sinology, this publication is most often cited. The editors Zhang Xi-chen and Zhou Zhen-fu did a great job of verifying the manuscripts kept in the Kang family, so the preface categorically stated: "this edition can be considered final "[Kang Yu-wei, 1956, p. 2]3. It was provided with comments, subheadings of chapters were highlighted, and quotations that were not highlighted in the author's manuscript were indicated.

Since the 1980s, the Book of the Great Unity has been regularly reprinted, the last one being undertaken in 2007 as part of the second (expanded and expanded) edition of the complete works of Kang Yu-wei.

Until the mid-1980s, the main source for the researcher of the evolution of theoretical ideas of Kang Yu-wei was his autobiography called "My Story" by the author. The first biographies of the thinker were written by his students (Liang Chi-chao, Zhang Bo-zhen, etc.) in 1901-1936 on the basis of handwritten copies of the Autobiography.

According to the Autobiography, the period 1878-1884 was extremely intense for Kang Yu - wei intellectually and spiritually. In 1878, the thinker, in his own words, experienced enlightenment [Kang Yu-wei, 1999, p. 8] and since then began to systematically develop a worldview based on a variety of sources: from Buddhist canons to books of " Western teaching "(i.e., the writings of European missionaries).

In 1884. Kang Yu-wei, shocked by the Franco-Chinese war, settled in the family estate, where he formulated his philosophical doctrine, and also realized his own mission on Earth-the salvation of all living beings [Kang Yu-wei, 1999, pp. 11-12]. Under 1885, the "Autobiography" mentions the treatise "The Universal Law of humanity". At the same time, a number of other treatises belong, in particular " Podlin-

1 The preface to the reprint of the first parts of Da tung Shu (San Francisco, 1929) mentions a certain Xia-te whom Kang Yu-wei wanted to entrust with this work. Xia-te is the Chinese name of F. Hirt. Later this information was repeated in the dissertation "Lung Chieng-fu. The Evolution of Chinese Social Thought" (L.A., 1941) [Ta T'ung Shu..., 1958, p. 34].

2 S. L. Tikhvinsky and L. Thompson call it "Qian Ding-an".

3 Tang Zhi-jun, a contemporary researcher of Kang Yu - wei's work, also claims that "even today, this is the best edition, which takes into account all the discrepancies in the manuscripts and is carefully finished" (Kang Yu-wei, 2005, p. 15).

4 First published on the occasion of the thinker's 100th birthday in 1958 in Beijing, based on a manuscript kept by the Kang family.

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In these treatises, more precisely, the prospectuses of future treatises, Kang Yu-wei formulated a number of universal principles. Xiao Gongquan lists them in the following order: everyone has the right to freedom; earth's laws should reflect the spirit of equality; their main purpose is to encourage love and stop hostility; reward nobility and punish deception [Hsiao Kung-chuan, 1975, p. 427].

Kang Yu-wei's treatise "Commentary on Li Yun" is traditionally dated to 1884, which is considered by researchers as the earliest version of Kang Yu-wei's social utopia [Hsiao Kung-chuan, 1975, p. 79]. The importance of this text in theoretical terms is not so much in the "spheres" of operation of the universal law identified by the thinker, but in the formulation of the theory of historical progress: Kang Yu-wei built a scheme for the development of universal moral principles, and also combined the idea of progress with universal abstract principles of equality and freedom. At the same time, the universal law includes the norms of human relations and is not only a means of achieving progress, but also the basis of human relations. At the same time, the treatise "Chapters on the External and Internal" was created, which dealt with Confucian moral values.

According to the traditional view, in 1888, Kang Yu-wei suspended theoretical research for several years because it was impossible to "reach out" to the capital's bureaucrats, which was possible only by raising his social status - passing state exams for the degree of a scholar-official, whose memoranda would be accepted at court. Kang Yu-wei set himself the task of educating a generation of free-thinking scientists of the New China, for which he founded his own Wan mu cao tang Academy ("Thatched Hut Academy [among] Myriad trees"

Kang Yu-wei, having begun to provide a theoretical basis for the reform policy, abruptly changes the subject of his research: the treatises " Investigation of the False Canons of the Xin Doctrine "(1891) and " Investigation [of the doctrine] Confucius on the Change of Government "(1897) is devoted to the problems of Confucian canonology (Jing Xue ). Confucianism was seen as an ideology of reform, and Confucius as the first reformer in world history. In 1895-1898, the thinker became actively involved in politics, which ended with the coup d'etat of 1898 and his flight from the country. In exile, Kang Yu-wei returned to active theoretical and political activity, resulting in numerous works written in 1901-1905 on the commentary of Confucian canons, as well as political articles.

Thus, it is believed that in the context of Kang Yu-wei's intellectual development, Da tung shu should have been written in the 1880s. This point of view was defended by the classic of Russian sinology S. L. Tikhvinsky, who devoted a monograph and a number of articles to Kang Yu-wei (Tikhvinsky, 2005) .5 "Da tung shu" is a separate chapter in S. L. Tikhvinsky's monograph. The value of his work lies in the fact that the researcher had access to the Kang family archive and corresponded with its keeper, Kang Yu - wei's second daughter, Kang Tung-bi (1887-1969). In his dissertation for the degree of Doctor of Historical Sciences, S. L. Tikhvinsky based his argument on information provided to him by Kang Tung-bi in a letter dated March 19, 1947. This information is summarized in the following theses::

1. During his stay in India in 1901-1902. Kang Yu-wei didn't even touch the Da tung shu manuscript. 6
5 In 1962, the book was translated into Chinese (Tikhvinsky, 1962).

6 This contradicts the biography written by Zhao Feng-tian, which refers to the writing or even finishing of Da tung shu in India in 1902. In the biography of my father, on-

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2. The Book of the Great Unity was written during the period when Kang Yu-wei was the head of the Guangdong Academy (i.e., around 1887-1888).

3. After fleeing to Japan in 1898, Kang Yu-wei showed the 20-chapter manuscript to the future Prime Minister of Japan, Inukai Tsuyoshi (1855-1932). Inukai even prepared an afterword for the proposed Japanese edition.

4. Once Kang Yu-wei wrote the Book of the Great Unity, he did not make any further additions to it, but when preparing the manuscript for publication (in 1913), he made some additions and abbreviations to the manuscript that did not affect the conceptual essence.

5. All 10 sections of the book were written at the same time, however, since only two parts were published in the journal version, it was suggested that the subsequent sections of the treatise were written later, which is not true [Tikhvinsky, 2005, pp. 393-394].

S. L. Tikhvinsky categorically asserts that the "Book on the Great Unity" was fully completed in 1887 [Tikhvinsky, 2005, p. 394]. References to things and events that appeared after the 1880s (for example, the opening of the Trans-Siberian Railway or the convening of the Hague Conference on Disarmament in 1899) are recognized as later interpolations, which are insignificant in volume.

This point of view remains the most widespread in Russian sinology. In his fundamental work, L. N. Borokh fully adheres to the dating of S. L. Tikhvinsky (Borokh, 1984, p. 245). In the recently published encyclopedia "Spiritual Culture of China" (the author of the article about Kang Yu-wei is A. I. Kobzev), the creation of the theoretical core of "Da tung shu" is attributed to 1884-1885, and the creation of the full text of the book - to 1884-1902. [Kobzev, 2006, p. 275, 277].

In Western Sinological historiography, interest in "Da tung shu" emerged in the 1930s. Franke's dissertation (1912 - 2007) [Franke, 1935] was the first attempt to understand the content of Da tung Shu. Three years later, A. Forke (1861-1944) presented a complete outline of Kang Yuwei's system of thought in his classic work "The History of Modern Chinese Philosophy" (Forke, 1938, pp. 575-597). Both authors had only the retellings contained in the works of Liang Chi-chao (Kang, 1999, p. 253-266) and Watanabe Hidekata (Watanabe Hidekata, 1924). German sinologists date the "Book of the Great Unity" to 1884.

The first Western researcher to refer directly to the text of Da tung Shu was the American religious scholar and translator Lawrence J. Thompson (1920-2005), who also provided the first translation of a significant part of the treatise [Ta T'ungshu..., 1958] .7 In the introductory article (it was a summary of Thompson's doctoral dissertation, defended in 1952), it is indicated that the first draft for "Da tung shu" was "Commentary on Li Yun" (1884) [Ta T'ung Shu..., 1958, p.13]. Thus, the author completely followed the information contained in the "Autobiography" of Kang Yu-wei (it was available to him in a copy belonging to the thinker's son, Kang Tong - chien (1908-1961). L. Thompson believed that early manuscripts, such as "Ren lei gong li", were lost [Ta T'ung Shu..., 1958, p. 26]. However, he did not agree with the dating of 1884-1887, based on the text of the book: for example, it mentions the assassination of US President W. Bush. McKinley (1901), and in a context that excludes simple interpolation [Ta T'ung Shu..., 1958, p.26]. Thus, referring to the biographies written by Liang Chi-chao and Zhao Feng-tian, L. Thompson dates "Da tung shu" to 1902 [Ta T'ung Shu..., 1958, written by Kang Tung-bi around 1930., the 1902 section mentions writing commentaries on "Chung Yong", "Da xue", and "Mencius", but there is no mention of "The Book of the Great Unity". In a biography written by Kang Yu-wei's grandson, Prof. It is also said that " Da tung shu "was written in 1902 in India on the basis of the" Commentary on Li Yun", completed in 1884 [K'ang Yu-wei, 1967, p. 192 - 193].

7 S. L. Tikhvinsky wrote about the merits of Thompson's translation [Tikhvinsky, 2005, p. 21]. In 1974, the Book of the Great Unity was published in Germany, and translated from English (i.e. from the translation of L. Thompson) under the editorship of the famous sinologist W. Bauer (1930-1997).

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p. 26]. This dating was no longer revised in Western historiography and was used in the most fundamental biography of Xiao Gong-quan to date, as well as in the Encyclopedia of Chinese Philosophy (Pfister, 2003, p.339).

At the same time, L. Thompson drew attention to the passages of "Da tung shu", which could not have been written in 1902 and cannot be simple interpolations. In particular, he points to Kang Yu-wei's mention of the opening of the Panama Canal (1915), the adoption of the constitution in Russia (1905) , and his description of the view of the Earth as seen from a balloon (Kang Yu-wei first took to the air in 1904 in Paris) [K'ang Yu-wei, 1967, p. 196]. The text also mentions the loss of independence by Korea (1905-1910). Thompson pays special attention to the fragment about the widespread use of aviation in the future society [Ta Tung Shu..., 1958, p. 34]. We would venture to date this passage to the 1920s, because on May 10, 1923, in Baoding, 65-year-old Kang Yu-wei first took to the sky in an airplane and enthusiastically wrote that it was like "riding a wind deity who carried you through the clouds" [K'ang Yuwei, 1967, p. 242]. However, L. Thompson did not draw any conclusions, limiting himself to listing these facts in a note.

As early as the 1930s, Chinese philosophical historiography had doubts about the correctness of dating Kang Yu-wei's intellectual activities based on his own judgments. In 1937, the anthology Qian Mu (1895 - 1991)was published

"The history of Chinese doctrines over the last 300 years" is characterized by a sharply critical approach [Qian, 1937]. Based on conflicting data on the evolution of Kang Yu-wei's views (1867-1898), he argued that in 1884 even the theoretical basis of the "Book on the Great Unity" could not have been formed yet, and attributed its writing to 1902 (Qian My, 1937, pp. 699-700). However, it should be borne in mind that Qian Mu was not familiar with the full edition of Kang Yu-wei's book.

Xiao Gong-quan's fundamental monograph summarizing nearly 30 years of research into Kang Yu-wei's philosophical thought, convincingly shows that the theoretical basis of Kang's canon studies in the 1890s was based on the ideas of the neo-Confucian commentator Liao Ping (1852-1932), who began promoting his teaching in 1888 [Hsiao Kung- chuan, 1975, p. 63-71]. However, Xiao Gong-quan also adhered to the dating of Qian Mu and L. Thompson.

A radical revision of the ideas about the stages of Kang Yu-wei's intellectual biography was made by the Chinese researcher Tang Zhijun (b. 1924). For the first time, his point of view was expressed during the period of ideological discussions in 1955-1957 in the collection of articles "Selected Works on the history of the reform movement of 1898" (Tan Zhi - jun, 1960). Tang Zhi-jun, based on the facts given above, concluded that the Commentary on Li Yun could not have been written earlier than 1896-1898. This work could only have been created after Kang Yu-wei became familiar with Liao Ping's ideas and produced his own philosophical synthesis. This is especially true for the evolutionary view of history, since for the first time a Chinese intellectual could learn about evolution from the translation of T. Huxley's "Evolution and Ethics", published by Yan Fu (1854-1921) in April 1898 under the title" Theory of Natural Development " (Krushinsky, 1989, pp. 31-32). Kang Yu-wei got acquainted with" Tian yan Lun " in the draft, and the work made such an impression on him that he wrote a poem.:

I, a mortal, have comprehended the whole path of evolution.
And envied interpreter Yan,
Losing in an instant the anguish of an exile.
From now on, I sing again, plucking the strings!

[Kang Yu-wei, 2005, p. 9]

8 Translation by the author of the article. Tan Zhi-jun, however, points out that Kang read this treatise not earlier than 1899 in Singapore, referring to the dedication to this poem (Kang Yu-wei, 2005, p.17).

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In the 1950s, Tang Zhijun's theses were almost unnoticed in China, and S. L. Tikhvinsky considered them unconvincing precisely on the basis of Kang Yu-wei's own evidence [Tikhvinsky, 2005, pp. 392-393].

In the 1980s. Tang Zhi-jun begins to study Kang Yu-wei's autographs, which resulted in a polemic with colleagues [Tang Zhi-jun, 1980; Chen Hui-dao, 1982]. In 1985, a joint Sino-Japanese project was undertaken, which resulted in the publication of facsimiles of the Da Tung Shu manuscripts preserved in Shanghai and Tianjin (Kang, 1985). The manuscripts are dated by the author to 1884, but Tang Zhi-jun continues to argue against this dating. The publication of the autographs "Da tung shu" led to the appearance in China of a number of new works written by Zhu Zhong-yue [Zhu Zhong-yue, 1985; Zhu Zhong-yue, 1999], Fan De-lin [Fan De-lin, 1995]. In the preface to the 2005 edition of Da Tung Shu. Tang Zhi-jun makes the following main arguments:

1. The parts of the Book of the Great Unity published in 1913 and 1919 are dated 1884, and these dates are reproduced in the 1935 and 1956 editions based on the original manuscript. However, the content of these fragments does not correspond to the themes of Kang Yu-wei's theoretical and public speeches in the mid-1880s. At that time, he was not yet engaged in philological studies in the field of Confucian canons, but in terms of social activity, he was engaged in the fight against leg-bandaging in women, defending the rights of self-government in Nanhai County and the project of Chinese colonization of Brazil. Da tong shu mentions the Shanghai Anti-Foot-Bandaging Society, headed by his brother Kang Guang-ren (1867-1898). The society was founded in 1897, therefore, the mention of it is not an interpolation and has the character of memories.

2. The central concept, to which, in fact, the treatise is devoted, is the Great Unity, which is considered in social terms as the completion of social evolution and is identified with the era of Great Calm. The correlation of these concepts with the stages of evolution appears only in the canonical treatises of Kang Yu-wei, written in 1901-1902. (their dating is not discussed). In his 1901 treatise Meng-tzu Wei, Kang Yu-wei recognized for the first time China's historical backwardness and uneven evolution: the developed countries of Europe and the United States have already reached the threshold of a rising Equilibrium of World unification under the auspices of a world government can only be achieved by world disarmament. At the same time, the relevant chapter mentions the Hague Conference of 1899, the Yihetuan indemnity imposed on China in 1901, and the creation of the League of Nations in 1919. They cannot be later insertions, since Kang Yu-wei usually wrote completely, and there are no corrections on the corresponding pages of the manuscripts.

3. "The Book of the Great Unity" contains many memoir fragments. Kang Yu-wei refers to his own impressions, describing the free (compared to Chinese) customs in Europe and the United States, the emancipation of women, the shortcomings of the Western family in comparison with the Confucian one, etc. All these impressions could not have appeared in the 1880s (even from someone else's words), they were the result of the travels of Kang Yu-wei, who traveled around the globe three times in 1899-1913 and visited more than 30 countries. Descriptions of the slums of London, Paris, New York, and Chicago, and reflections on the bitter fate of Indian widows (and in total, Da tung shu contains more than 40 references to the life of India alone) are given in the manuscript completely, without insert sheets or dung in the margins [Kang Yu-wei, 2005, pp. 11-12]9.

Thus, even in 1902, the "Book of the Great Unity" was not finished, and the thinker constantly revised the manuscripts, adding his impressions (in particular, from trips to the USA and Mexico, Greece, Italy, etc.). Tang Zhi-jun, although pre --

9 Kang Yu-wei first visited London in 1899, Paris in 1904, and New York and Chicago in 1905. The work on the text "Da tun shu" in India is explicitly stated in the text.

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he is very careful in his statements, and does not rule out that by the beginning of publication in 1913, the final version simply did not exist [Kang Yu-wei, 2005, p. 14-15] 10. Also, Tang Zhijun does not exclude that in the future it will be proved that parts of the Book of the Great Unity from the third to the tenth, first published in 1935, were written after 1913 and were supplemented until the death of the thinker [Kang Yu-wei, 2005, p. 16].

Tang Zhi-jun's main conclusions regarding the dating of Kang Yu-wei's main work are as follows::

1. Kang Yu-wei developed the Great Unity doctrine relatively early, and put it into writing much later. He himself claimed that the book was written as early as 1884, but these statements cannot be trusted. In 1901-1902, Kang Yu-wei began writing a modern text in India. These manuscripts have been preserved to this day. For this reason, we can talk about the evolution of the doctrine of the Great Unity, its early or late forms, but we cannot confuse them.

2. "The Book of the Great Unity" was published much later than the main part was written. Kang Yu-wei repeatedly changed the text. Identification of printed publications and work with various editions of the handwritten text is still waiting for the researcher [Kang Yu-wei, 2005, p. 16].

The problem of exact dating of Da Tung Shu is not a particular one, since it is not only closely related to the study of Kang Yu-wei's intellectual evolution, but also to the topic of reception of Western intellectual trends by Chinese traditional thinking. This problem becomes no less important in the context of studying the origins of Kang Yu-wei's ideas, as it will allow us to better understand many contradictory judgments. Already in the preface to the 1956 edition, it was pointed out that the pictures of a beautiful future in which mortals will turn into celestials equally combine Confucian, Buddhist and Christian ideas, as well as the ideas of evolutionism and the utopian teachings of Plato, Saint-Simon, Fourier and R. Owen [Kang Yu-wei, 1956, p. 2]. At the same time, the authors of Kang Yu-wei's own circle insisted on a national basis for his theory, citing the Taoist and Moist origins of his inspiration. The precise timing of Da Tung Shu's creation will allow us to resolve these issues and clarify Kang Yu-wei's position in the history of Chinese and world social thought.

list of literature

Watanabe Hidekata. Essay on the History of Chinese Philosophy Tokyo:

Waseda daigaku Shupanbu, the 13th year of the Taisho era 1924.

Borokh L. N. Public thought of China and socialism (the beginning of the XX century). Moscow: Nauka, GRVL, 1984.

Kang Yu-wei. The Book of Great Unity / Ed. Zhang Xichen, Zhou Zhen-fu. Beijing: Guji chubanshe 1956.

Kang Yu-wei's Great Unity Book: Facsimiles / Drafts provided by the Shanghai and Tianjin Library. Limited edition. In 4 volumes, Holograph manuscript of Kang Youwei's "The Book of Great Harmony" Nanjing: Jiangsu guji chubanshe 1985.

Kang Yu-wei. My story / Comp. Luo Gang, Chen Chun-yan Nanjing: Jiangsu renmin chubanshe 1999.

Kang Yu-wei. The Book of Great Unity / Ed. Tang Zhi-jun Shanghai: Shanghai guji chubanshe 2005.

Kobzev A. I. Kang Yu-wei / / Spiritual culture of China. Encyclopedia in 5 volumes Vol. 1. Filosofiya [Philosophy] / Ed. by M. L. Titarenko, A. I. Kobzev, A. E. Lukyanov.

10 The preface to the Beijing edition (Kang Yu-wei, 1956, p.2) states that Part 4 of the book consisted of five separate handwritten fragments.

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Krushinsky A. A. Creativity of Yan Fu and the problem of translation. Moscow: Nauka Publ., GRVL, 1989.

K'ang Yu-wei. A Biography and a Symposium / Ed., with transl. by Jung-pang Lo. Tueson: The Univ. of Arizona Press, 1967. (The Association for Asian Studies: Monographs and Papers. N XXIII)

Pfister L. Kang Youwei (K'ang Yu-wei) // Encyclopedia of Chinese Philosophy / Ed. by Antonio S. Cua. N.Y. - L.: Routledge, 2003.

Tang Zhi-jun. Selected Works on the History of the Reform Movement 1898 Beijing: Zhonghua Shuju 1960.

Tang Zhi-jun. Formation of the manuscript of the "Book of Great Unity" / / Wenwu 1980. N7.

Tikhvinskiy S. L. Dvizhenie za reformy v Kitae i Kang Yu-wei [The Movement for Reforms in China and Kang Yu-wei ]. Zhang Shi-yu Beijing: Shengho and xinzhi sanlian shudian 1962.

Tikhvinsky S. L. The movement for reforms in China at the end of the 19th century and Kang Yu-wei // Selected works. 1. Istoriya Kitay do XX veka [History of China to the XX century], Moscow: Nauka Publ., 2006.

[K'ang Yu-wei]. Ta T'ung Shu: the One-World Philosophy of K'ang Yu-wei / Tr. by Laurence G. Thompson. L.: George Allen and Unwin, 1958.

Hsiao Kung-chuan. A Modern China and a New World: K'ang Yu-wei, Reformer and Utopian, 1858 - 1927. Seattle-London: Univ. of Washington Press, 1975. (Publications on Asia of the Institute for Comparative and Foreign Area Studies. N 25).

Fan Le-lin. Issledovanie vremya sozdaniya chernovika "Knigi o Velikom Edinenii" [Study of the time of creating a draft of the "Book of Great Unity" ]. Lishi yanjiu 1995. N 3.

Franke W. Die staatspolitischen Reformversuche K'ang Yu-wei und seiner Shule. Ein Beitrag zur geistigen Auseinandersctzung Chinas mit dem Abendlande // Mitteilungen des Seminars fur Orientalische Sprachen. Bln. 38. 1935. N1.

Forke A. Geschichte der neueren chinesischen Philosophic Hamburg: Fridcrichsen, De Gruyter & C°, 1938. (Abhandlungcn aus dem Gebiet der Auslandkunde. Bd. 46; Reihe B. Volkerkunde, Kulturgeschichte und Sprachen. Bd. 25.)

Цянь My. The history of Chinese exercises in the last 300 years. Shanghai: Shangwu yingshuguan 1937.

Zhu Jung-yue. Formation of the handwritten text of the Book on the Great Unity / / Fudan xuebao Shehuikexue bian 1985. N2.

Zhu Jung-yue. New information about the completion of the Kang Yu-ves "Book of Great Unity" / / Wenwu 1999. N3.

Chen Hui-dao. On Kang Yu-wei's work on the concept of a world of Great Unity-discussion with com. Tang Zhi-jun / / Huanan shiyuan xuebao 1982.

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