康有为身值中国“三千年未有之大变局”，处古今中西之交汇点，一身扮演双重角色：从事于实际政治活动的改革家与预构乌托邦的思想家。由此，康有为的思想中明显地贯穿着两条线索，即强国保教与追求大同。前者贯穿于他的政治实践，后者贯穿于他对未来世界发展趋势的思索。关于康有为大同思想的已有研究多围绕其全貌及其地位展开，本文则从考察康有为大同思想的体系入手，着重从政治哲学的角度探讨其关于大同世之政制构设。康有为的大同思想以《礼运》大同篇为经，以公羊三世说为纬，以佛、道、墨及西方相关思想为奥援，结合对社会历史发展趋向的估量，而成康有为大同思想之如斯面貌。在众多理论渊源中，儒家思想既是康有为大同思想的根骨，也是他构设大同世的主要依据和结穴所在。康有为大同思想的形成经历了萌发酝酿、雏形初具和成熟定型三个阶段。在《大同书》中，康有为大同思想的主要内容可以分作三个方面来把握：人类社会为何要进至大同世；如何进至大同世，即实现大同的路径和手段；如何运行和保持大同世。在大同世的政制构设中，康有为一方面倡言大同世是民主共和之世，万机百政皆由民众经民主方式决定；另一方面，康有为又构设奖励和评定智仁位号的制度，设定政治领导人的候选资格必须以相应的智仁资质为前提。这种以智仁涵纳民主的政制构设，是一种既对彼时西方民主政制有所借鉴，亦有欲救西方政制之弊而预将儒家政治理念重新普世化的制度设计。不过，在大同世的政制构设中潜含着一种平等主义的悖论，这种悖论源于“齐同无级”的平等设想与“选贤与能”的制度构设之间的矛盾。康有为之大同世与柏拉图之理想国有政治理想与理想政治之别，但二者的核心关切均在于使优秀的政治领导者脱颖而出。相较于柏拉图之排诋民主而寄望于哲学王，康有为以智仁涵纳民主的政制构设有其优胜之处。在现代中国的大同思潮中，康有为的大同思想有其独特性。康有为的大同思想始终秉持儒家价值本位的立场，同时又兼具一种超越国别的世界主义视野。他的以智仁涵纳民主的大同政制构设，超越了列文森等人“挑战－应战”的解释范式，为儒家文教和政治价值理念预构了摄纳西方政制文明的普遍主义前景。
Kang Youwei was at the intersection of ancient and modern China and the West， and he played two roles: a reformer engaged in practical political activities and a utopian thinker. As a result， Kang Youwei's thought clearly permeated two clues， namely the clue of the great power and the clue of the world of Datong. The former permeated his political practice and the latter permeated his thoughts on the future development trend of the world. Existing researches on Kang Youwei's thoughts of Datong have been centered on their overall appearance and status. This article starts with examining the system of Kang Youwei's Datong thought， and focuses on the political structure of Datong from the perspective of political philosophy.Kang Youwei ’s Datong thought， combined with his own estimation of historical development trends， takes the Datong chapter of “Li Yun” as the horizontal axis， the “Gongyang Three Eras Theory” as the vertical axis， supplemented by the ideas of Buddhism， Taoism， Mohistism and the West. Among many theoretical sources， Confucianism is not only the root of Kang Youwei's Datong thought， but also the main basis and acupoint of his construction of Datong. The formation of Kang Youwei's Datong Thought has gone through three stages: germination， initial formation and maturity. In The Book of Datong， the main content of Kang Youwei's Datong thought can be divided into three aspects: why human society should enter the Datong World; how to enter the Datong World， that is， the path and means to achieve Datong; how to operate and maintain Datong world.In the design of Datong's political system， Kang Youwei advocated that Datong was a democratic and republican world， and that the people made all decisions in a democratic way. On the other hand， Kang Youwei also established a system that rewards and evaluates the status of "Zhi-Ren". Candidate qualifications for political leaders must be premised on appropriate Zhi and Ren qualifications. This kind of political structure that combines wisdom and benevolence is not only a reference to the western democratic political system at the time， but also has a desire to cure the disadvantages of the western political system. However， there is an egalitarian paradox implicit in the design of Datong's political system. This paradox stems from the contradiction between the assumption of equality without "hierarchy" and the system construction of "choice of talents". Kang Youwei shares the same distinction between "political ideals" and "ideal politics" of Plato's ideal state， but the core concern of both is to make outstanding political leaders stand out. Compared with Plato's rejection of democracy and emphasizing the King of philosophy， Kang Youwei's design of a political system combining "Zhi-Ren" with democracy has its advantages.Among the Datong thoughts in modern China， Kang Youwei's Datong thought is unique. Kang Youwei's Datong thought has always adhered to the Confucian value-based position， while at the same time possessing a cosmopolitan vision that transcended the country. His design of the Datong political system with "Zhi-Ren" combined with Democracy transcended the interpretation paradigm of "challenge-response" by Levinson and others， and pre-set a universalist perspective for Confucian political values that accommodates Western political systems.
