«Политические доктрины Сунь Ятсена: Экспозиция «Сан мин чу и»»

Tai Chi-tao (Richard Wilhelm, translator); Die Geistigen Grundlagen des Sunyatsenismus, Berlin, 1931.

Информативный комментарий к этической системе Сунь Ятсена. Тай Чи-тао — видный партийный лидер.

Antonov, K.: Sun'iatsenizm i kitaiskaia revoliutsiia, Moscow, 1931.

Недоступно для автора.

William, Maurice; Sun Yat-sen Vs. Communism, Baltimore, 1932.

Изложение автором «Социальной интерпретации истории» влияния этого труда на Суня; полезно только в данном контексте.

Linebarger, Paul; Linebarger, Paul M. A. (editor); Conversations With Sun Yat-sen, 1919-1922.

Комментарии к этой и следующей рукописям см. в предисловии.

Лайнбаргер, Пол; Комментарий к Сан мин чу и. Четыре тома, неопубликовано, 1933 г.

Цюй Шу-цзинь, Влияние кантонско-московского соглашения на политическую философию Сунь Ятсена (The Influence of the Canton-Moscow Entente upon Sun Yat-sen's philosophical Philosophy), в издании: The Chinese Social and Political Science Review, XVIII, 1, 2, 3, Пейпин, 1934.

Диссертация, представленная в Гарвардский университет. Д-р Цюй весьма тщательно освещает тему; его выводы бросают вызов общепринятому мнению о том, что коммунисты повлияли на философию Сунь Ятсена. Стоит в одном ряду с трудами Тай Чи-тао, Сюй Ши-лиена и отца д'Элиа в качестве пособия для понимания Трех принципов.

Jair Hung: Les Idées Économiques de Sun Yat Sen, Toulouse, 1934.

Докторская диссертация, представленная в Тулузский университет, рассматривающая главным образом программные части принципа миньшэна.

Tsiang Kuen; Les origines économiques et politiques du socialisme de Sun Yat Sen, Paris, 1933.

[pg 269] Докторская диссертация, представленная в Парижский университет, которая посвящена институциональному и историческому фонду миньшэна.

Li Chao-wei; La souveraineté nationale d'après la doctrine politique de Sun-Yet-Sin, Dijon, 1934.

Докторская диссертация, представленная в Дижонский университет, касающаяся четырех народных прав: избирательного права, права отзыва, права инициативы и референдума.

Б. Китайские источники и дополнительные западные работы, использованные в качестве вспомогательных источников.

I. Китайские и японские работы авторства Сунь Ятсена или посвященные ему.

Аноним; Цзун-ли фэн ань ши лу (Истинная запись о похоронах лидера), Нанкин, б. г.

Бай-ко-нан (Мэй Сун-нан); Сан-мин-шу-ги то кай-кью то-со (Сан мин чу и и борьба между капитализмом и трудом), Токио, 1929.

Чжун Кун-жэнь; Сан мин чу и ли лунь ти лянь цзю (Изучение теории Сан мин чу и), Шанхай, 1931.

Хуан Хуан-вэнь; Сунь вэнь чу i чэнь цюань (Истинное толкование принципов Сунь Вэня), Нанкин, 1933.

Лин Пай-кэ (Лайнбаргер, Пол М. В.), Сюй Чжи-жэнь (пер.); Сунь И-сянь цюань цжи (Жизнь Сунь Ятсена), 4-е изд., Шанхай, 1927.

Китайский переводчик приложил превосходную хронологию жизни Суня.

Сунь Фу-хао; Сан мин чу и бяо цзε (Элементарное объяснение Сан мин чу и), Шанхай, 1933.

Сунь Ятсен, под ред. Ху Хань-мина; Цзун-ли цюань цжи (Собрание сочинений лидера), 4 т. в 1; 2-е изд., Шанхай, 1930.

Лучшее собрание, но отнюдь не полное.

Сунь Ятсен; Сунь Чжун-шань янь цзян цжи (Собрание лекций Сунь Чжун-шаня), 3-е изд., Шанхай, 1927.

Сунь Ятсен; Цзун-ли юй мо (Посмертные бумаги лидера), Нанкин, б. г.

Тэн Си; Чжун шань жэнь шэн ши ся тань юань (Исследование истоков философии жизни Чжун-шаня), Шанхай, 1933.

Цао Кэ-жэнь; Сунь Чжун-шань сянь-шэн цзин цзи сюэ шэ (Экономическая теория г-на Сунь Чжун-шаня), Нанкин, 1935.

II. Работы о Китае или революции.

Аманн, Густав; Завещание Сунь Ятсена (Sun Yatsens Vermächtnis), Берлин, 1928.

Бланд, Дж. О. и Бэкхаус, Э.; Китай при вдовствующей императрице (China Under the Empress Dowager), Филадельфия, 1910. [pg 270] Бересфорд, лорд Чарльз; Раздел Китая (The Break-up of China), Лондон, 1899.

Боннар, Абель; В Китае (1920–1921) (En Chine 1920-1921), Париж, 1924.

Бёрджесс, Дж. С.; Гильдии Пекина (The Guilds of Peking), Нью-Йорк, 1928.

Бакстон, Л. Х. Дадли; Китай, земля и люди (China, The Land and the People), Оксфорд, 1929.

Чэнь Цзун-си, Ван Ан-цзян и Ван И-тин; Генерал Чан Кайши: Строитель нового Китая (General Chiang Kai-shek: The Builder of New China), Шанхай, 1929.

Китайское социально-политическое научное обозрение (The Chinese Social and Political Science Review), Пекин (Пейпин), 1916–. Ведущий журнал в своем роде на Дальнем Востоке.

Китай сегодня (China Today), Нью-Йорк, 1934–. Коммунистический ежемесячник.

Чайна уикли ревью (The China Weekly Review), Шанхай, 1917–.

Ведущий еженедельник на английском языке в Китае, либеральный по своим взглядам.

Китайский ежегодник (The China Year Book), Шанхай, 1919–?

Необходимый справочник для правительственного персонала, торговой статистики и хронологии. Возможно, уступает соответствующим томам в других странах.

Клоуз, Аптон, псевд. (Холл, Джозеф Вашингтон); Вызов: За ликом Японии (Challenge: Behind the Face of Japan), Нью-Йорк, 1934.

——; Выдающиеся азиаты (Eminent Asians), Нью-Йорк, 1929.

Кокер, Фрэнсис; Новейшая политическая мысль (Recent Political Thought), Нью-Йорк, 1934.

Крил, Х. Г.; Синизм, исследование эволюции китайского мировоззрения (Sinism, A Study of the Evolution of the Chinese World-view), Чикаго, 1929.

Кресси, Джордж Бэбкок; Географические основы Китая (China's Geographic Foundations), Нью-Йорк, 1934.

де Гроот, Й. Й. М.; Религия в Китае (Religion in China), Нью-Йорк и Лондон, 1912.

Джанг, Чу (Чжан Цзо); Китайский сюзеренитет (The Chinese Suzerainty), докторская диссертация Университета Джонса Хопкинса, 1935.

Дуглас, сэр Роберт К.; Европа и Дальний Восток 1506–1912 (Europe and the Far East 1506-1912), Нью-Йорк, 1913.

Эллис, Генри; Журнал заседаний недавнего посольства в Китай... (Journal of the Proceedings of the Late Embassy to China...), Филадельфия, 1818.

Энциклопедия социальных наук (Encyclopedia of the Social Sciences), Нью-Йорк, 1930–.

Статьи о «Гоминьдане» и «Сунь Ятсене».

Эрдберг, Оскар; Рассказы о современном Китае (Tales of Modern China), Москва, 1932.

Эркес, Эдуард; Китайская литература (Chinesische Literatur), Бреслау, 1922.

Министерство иностранных дел Японии (?); Нынешнее состояние Китая (The Present Condition of China), Токио (?), 1932.

В этой работе не указаны ни автор, ни место издания; в ней представлено описание тех особенностей политической и экономической жизни Китая, которые могут быть истолкованы как оправдание японского вмешательства.

Основные законы Китайской Советской Республики (The Fundamental Laws of the Chinese Soviet Republic), Нью-Йорк, 1934.

Гуднов, Франк Джонсон; Китай: Анализ (China: An Analysis), Балтимор, 1926.

Гране, Марсель; Китайская цивилизация (Chinese Civilization), Нью-Йорк, 1930. [pg 271] Харви, Э. Д.; Мышление Китая (The Mind of China), Нью-Хейвен, 1933.

Холкомб, Артур Н.; Китайская революция (The Chinese Revolution), Кембридж (Массачусетс), 1930.

——; Дух китайской революции (The Spirit of the Chinese Revolution), Нью-Йорк, 1930.

Ся Цзин-линь, Чжоу, Джеймс Л. Э. и Чжан Юй-кунь (пер.); Гражданский кодекс Китайской Республики (The Civil Code of The Republic of China), Шанхай, 1930.

Се, Пао Чао; Правительство Китая (1644–1911) (The Government of China (1644-1911)), Балтимор, 1925.

Сюй, Леонард Ши-лиен; Политическая философия конфуцианства (The Political Philosophy of Confucianism), Нью-Йорк, 1932.

Сюй, Пао-цзянь; Этический реализм в неоконфуцианской мысли (Ethical Realism in Neo-Confucian Thought), диссертация, Колумбийский университет, б. г.

Определяет позицию Сунь Ятсена в истории китайской философии.

Ху Ши и Линь Юй-тан; Собственные критики Китая (China's Own Critics), Пейпин, 1931.

Исаакс, Гарольд (ред.); Пять лет реакции Гоминьдана (Five Years of Kuomintang Reaction), Шанхай, 1931.

Джонстон, Реджинальд; Сумерки в Запретном городе (Twilight in the Forbidden City), Лондон, 1934.

Ку, В. К. Велингтон; Меморандумы, представленные Лриттонской комиссии (Memoranda Presented to the Lytton Commission), Нью-Йорк, б. г.

Котенев, Анатолий М.; Новые лампады взамен старых (New Lamps for Old), Шанхай, 1931.

Кулп, Д. Х.; Семейная жизнь в Южном Китае: Социология фамилизма (Family Life in South China: The Sociology of Familism), Нью-Йорк, 1925.

Латуретт, Кеннет; Китайцы: Их история и культура (The Chinese: Their History and Culture), Нью-Йорк, 1934.

Ли, Гомер; Доблесть невежества (The Valor of Ignorance), Нью-Йорк, 1909.

Лян Ци-чао; История китайской политической мысли (History of Chinese Political Thought), Нью-Йорк и Лондон, 1930.

Ли Чи; Формирование китайского народа (The Formation of the Chinese People), Кембридж (Массачусетс), 1928.

Линь Юй-тан; Моя страна и мой народ (My Country and My People), Нью-Йорк, 1936.

Лайнбаргер, Пол Майрон Вентворт; Нынешние возможности Германии в Китае (Deutschlands Gegenwärtige Gelegenheiten in China), Брюссель, 1936.

Лу Кан-жоу; Социальная история эпохи Чжоу (Histoire Sociale de l'Epoque Tcheou), Париж, 1935.

МакНейр, Харли Фарнсворт; Китай в революции (China in Revolution), Чикаго, 1931.

——; Новейшая история Китая — Избранные чтения (Modern Chinese History—Selected Readings), Шанхай, 1923.

Мюнхен-Хельфен, Отто; Китай (China), Дрезден, 1931.

Майбон, Альбер; Китайская политика (La Politique Chinoise), Париж, 1908.

Сунь Ятсен подарил экземпляр этой книги судье Лайнбаргеру и с энтузиазмом рекомендовал ее. [pg 272]

Майбон, Альбер; Китайская Республика (La Republique Chinoise), Париж, 1914.

Майерс, Уильям Фредерик; Китайское правительство, руководство по китайским титулам, с категориями, объясненными и упорядоченными, с приложением (The Chinese Government, A Manual of Chinese Titles, Categorically Explained and Arranged, with an Appendix), Шанхай, 1897.

МакГоверн, Уильям Монтгомери; Современная Япония, ее политическая, военная и индустриальная организация (Modern Japan, Its Political, Military, and Industrial Organization), Лондон, 1920.

Майрон, Пол, псевд. (Лайнбаргер, Пол М. В.); Наши китайские шансы благодаря войне в Европе (Our Chinese Chances Through Europe's War), Чикаго, 1915.

Медоуз, Томас Тейлор; Китайцы и их восстания (The Chinese and Their Rebellions), Лондон, 1856.

Одна из непреходящих выдающихся книг о Китае; рассматривая в первую очередь восстание тайпинов, она представляет чрезвычайно проницательный анализ политики старой китайской социальной системы.

Ogden, C. K. and Richards, I. A.; The Meaning of Meaning, New York and London, 1927.

Именно на этот труд в значительной степени стремился опереться настоящий автор при разработке своей методики идеологического анализа.

Пеффер, Натаниэль; Крах цивилизации (The Collapse of a Civilization), Нью-Йорк, 1930.

Прайс, Эрнест Батсон; Русско-японские договоры 1907–1916 гг. о Маньчжурии и Монголии (The Russo-Japanese Treaties of 1907-1916 Concerning Manchuria and Mongolia), Балтимор, 1933.

Страницы 1–13 содержат побуждающие к размышлению предположения относительно природы «Китая».

Райхвайн, Адольф; Китай и Европа: Интеллектуальные и художественные контакты в XVIII веке (China and Europe: Intellectual and Artistic Contacts in the Eighteenth Century), Нью-Йорк, 1925.

Рофф, Жан; Националистический Китай 1912–1930 (La Chine Nationaliste 1912-1930), Париж, 1931.

Рой, Манабендра Нат; Революция и контрреволюция в Китае (Revolution und Konterrevolution in China), Берлин, 1930.

Руффе, Р. д'Оксион де; Сошел ли Китай с ума? (Is China Mad?), Шанхай, 1928.

Автор, яростно враждебно настроенный к Сунь Ятсену, приводит некоторые подробности жизни Суня, не опубликованные больше нигде.

Смит, Артур; Жизнь в китайской деревне (Village Life in China), Нью-Йорк, 1899.

Шиан, Винсент; Личная история (Personal History), Нью-Йорк, 1935.

Шриок, Джон Найт; Происхождение и развитие государственного культа Конфуция (The Origin and Development of the State Cult of Confucius), Нью-Йорк, 1932.

Старр, Фредерик; Конфуцианство (Confucianism), Нью-Йорк, 1930.

Стоддард, Лотроп; Нарастающая волна цвета против мирового господства белой расы (The Rising Tide of Color Against White World Supremacy), Нью-Йорк, 1930.

Тан Лян-ли; Внутренняя история китайской революции (The Inner History of the Chinese Revolution), Нью-Йорк, 1930.

——; Ван Цзинвэй (Wang ching-wei), Пейпин, 1931.

Тоуни, Ричард Генри; Земля и труд в Китае (Land and Labour in China), Лондон, 1932.

Томас, Элберт Данкан; Китайская политическая мысль (Chinese Political Thought), Нью-Йорк, 1927.

Трит, Пейсон Дж.; Дальний Восток (The Far East), Нью-Йорк и Лондон, 1928. [pg 273] Троцкий, Лев; Проблемы китайской революции (Problems of the Chinese Revolution), Нью-Йорк, 1932.

Тяо Минь-цень Т. З.; Два года националистического Китая (Two Years of Nationalist China), Шанхай, 1930.

ван Дорн, Гарольд Арчер; Двадцать лет Китайской Республики (Twenty Years of The Chinese Republic), Нью-Йорк, 1932.

Винак, Гарольд Монк; Современное конституционное развитие в Китае (Modern Constitutional Development in China), Принстон, 1920.

Ван Цзинвэй и др.; Китайская национальная революция (The Chinese National Revolution), Пейпин, 1930.

Уил, Э. Л. Патнэм, псевд. (Симпсон, Бертрам Леннокс); Исчезнувшая империя (The Vanished Empire), Лондон, 1926.

Вебер, Макс; Собрание сочинений по социологии религии (Gesammelte Aufsätze zur Religionssoziologie), Тюбинген, 1922.

Wieger, Leon, S. J.; Chine Moderne, 10 volumes, Hsien-hsien, 1921-32.

Огромный альбом вырезок с переводами с китайского, иллюстрирующими политические и религиозные тенденции. Католическая точка зрения.

——; Исторические тексты: Политическая история Китая (Textes Historiques: Histoire Politique de la Chine), Сяньсянь, 1929.

—— и Давру, Л., о. и.; Китайские иероглифы (Chinese Characters), Сяньсянь, 1927.

Вильгельм, Ричард (пер. Г. Х. Дантон и А. П. Дантон); Конфуций и конфуцианство (Confucius and Confucianism), Нью-Йорк, 1931.

——; История китайской философии (Geschichte der chinesischen Philosophie), Бреслау, 1929.

——; Восточная Азия, становление и изменение китайского культурного круга (Ostasien, Werden und Wandel des Chinesischen Kulturkreises), Потсдам и Цюрих, 1928.

Возможно, лучшая из всех работ, вводящих в китайскую цивилизацию.

Уильямс, С. Уэллс; Срединное королевство (The Middle Kingdom), Нью-Йорк, 1895.

——; Слоговый словарь китайского языка (A Syllabic Dictionary of the Chinese Language), Тунчжоу, 1909.

У Чао-чу; Националистическая программа для Китая (The Nationalist Program for China), Нью-Хейвен, 1930.

У Го-чэн; Древние китайские политические теории (Ancient Chinese Political Theories), Шанхай, 1928.

Зиа, К. Ф.; Политическая философия древнего Китая (700–221 гг. до н. э.) (Philosophie Politique de la Chine Ancienne (700-221 AV. J.-C.)), Париж, 1934.

[pg 274]

Китайско-английский глоссарий.

Автор не стремился составить лексикон современных китайских политических терминов. Тем не менее он приводит список тех китайских слов, которые часто оставлялись в тексте без перевода, вместе с иероглифами, которыми они пишутся в Китае, и краткими определениями. Варианты значений, какими бы значительными они ни были, были опущены. Специфические определения, которые можно найти только в данной работе, заключены в квадратные скобки. Чтобы найти эти фразы и их обсуждение, обращайтесь к указателю.

正 chêng; right; rectified

主 chu; used as a compound with i, below, to make chu-i: principle, -ism

權 ch'üan; power

會 hui; society; guild

縣 hsien; district (a political subdivision)

義 i; propriety

仁 jên; humanity; fellow-feeling; benevolence, etc. [consciousness of social orientation]

禮 li; rites; ceremonies [ideological conformity]

民 min; people; Volk

名 ming; name [terminology, or, a part of ideology]

能 nêng; capacity

霸 pa; violence; violent; tyrant; tyrannous

三 san; three

生 shêng; life; regeneration; livelihood

大 ta; great

道 tao; path; way; principle

德 têh; virtue

族 tsu; unity; kinship

同 t'ung; harmony; concord

王 wang; king; kingly

樂 yüeh; rhythm

[pg 275]

Указатель.

Имена собственные и специальные термины

America (see also United States), 62, 220

American Indians, 124

Anglo-Saxons, 62

Annam, 127

Austria, 62

Beresford, Lord Charles, 187

Bismarck, 254 ff.

Большевики (см. русские, марксистская философия)

Borodin, 5, 7, 161

Boxer Rebellion, 78

British Empire, 71, 199

Бёрджесс, Дж. С., 41.

Cantlie, Sir James, 84

Canton, 7, 66, 126, 233

Catherine I of Russia, 243

Catholic Church, 54n., 122

Chang Tso (Djang Chu), 186n.

Ch'en Ch'iung-ming, 6

Chen, Eugene, 159n.

Chêng, state of, 27

chêng ming, 31ff., 83ff., 104, 114, 210

ch'i, 110

Chiang Chieh-shih (Chiang Kai-shek), 102n., 158n., 163n., 206

Цзянь го фан ло (см. программа национальной реконструкции)

Цзянь го да ган (см. очерк национальной реконструкции)

Ch'ien Lung, the Emperor, 168

Ch'in dynasty, 47

Ch'in Shih Huang Ti, the, 26n., 37

Chinese Eastern Railway, the, 201

Династия Цин (см. маньчжурская династия)

Chou dynasty, 25, 28

Christianity, 49, 67, 133n., 155n.

ch'üan, 107ff., 141, 218

chun ch'üan, 100n.

Chung Hua, The Republic of, 190

Cohen, Morris, 8n.

Coker, Francis W., 147ff.

Communists, 10, 64ff., 66, 106, 122, 160, 161, 163ff., 189, 205, 246ff.

Confucianism, 23ff., 60, 66ff., 82ff., 90ff., 106, 109, 113ff., 210

Confucius (K'ung Ch'iu), 25ff., 60, 76, 97, 105, 261

Creel, H. G., 23n.

Cressey, George B., 127n.

Davrout, L., 32n.

d'Elia, Paschal M., 4n.

Donbas region, 246

Douglas, Sir Robert K., 243n.

Dutch, the, 44n.

Empress Dowager, Tzŭ Hsi, the, 131

England, 62, 150n., 188

Erdberg, Oskar, 161n.

Fascism, 54, 146ff., 244

Ford, Henry, 132

Four Books, The, 75

France, 188

Gandhi, M. K., 156n., 180

Genro, the, 131

George III of England, 243

George, Henry, 72, 136ff., 144, 256

Germany, 62, 100, 196, 254ff.

Goodnow, Frank J., 97

Granet, Marcel, 23n.

Великобритания (см. Британская империя, Англия)

Great Learning, The, 74

Greeks, the, 133

Hai Ching Kung, the, 44n.

Hamilton, Alexander, 77

Han Fei-tzŭ, 29, 93 [pg 276] Harvey, E. D., 154n.

Hawaii, 61n.

Hitler, Adolf, 56

Holcombe, Arthur N., 11n.

Hongkong, 51n.

Honolulu, 126

hou chih hou chou, the, 105

Hsieh, Pao-chao, 45n.

hsien, 45, 211ff., 230ff.

hsien chih hsien chou, the, 104, 106

Hsin dynasty, 58

Hsü, Leonard Shih-lien, 4n.

Hu Han-min, 4n., 186

hui, 38, 41, 95, 165

Hulutao port, 260

hung fang, 100n.

Hung Hsiu-ch'üan, 58

Hung Jair, 236n.

«идеология», 18 и след.

India, 90, 181

International Development of China, The, 4

Isaacs, Harold, 161n.

Japan, 28, 40, 47, 48, 51, 59, 63, 90, 170, 184, 188, 199ff., 240, 260

jên, 14, 30ff., 72ff., 141, 142, 144ff., 154, 263

Jên T'ai, 31n.

Jews, the, 168

Joffe, Adolf, 64

Johnston, Sir Reginald, 119

Kailan Mining Administration, The, 179

K'ang Hsi, the Emperor, 168

«Кан Тэ» (см. Пу И)

Koo, V. K. Wellington, 122n.

Korea (Chosen), 48, 59, 70, 127, 200

Kulp, D. H., 38n.

Ku Hung-ming, 77

K'ung family, 90

Kung, H. H., 122n.

Kuo Hsing-hua, 44n.

Kuomintang, the, 104, 158ff., 205

Провинция Гуандун (см. Кантон)

Kuzbas region, 246

Lao Tzŭ, 25

Latins, the, 62

Latourette, Kenneth Scott, 91n.

Lea, Homer, 195

Lee, Frank C., 122n.

Legge translations, the, 23n., 75n.

Lenin, V. I., 132, 230n., 247

li, 31ff., 104, 115

Li Chao-wei, 219n.

Li Chi, 86n.

Li Ti-tsun, 137n.

Liang Ch'i-ch'ao, 30, 31n.

Lin Shen, President, 122n.

Lincoln, Abraham, 262

Linebarger, Paul Myron Wentworth, 8n., 84

Lotus society, the, 41

Lovejoy, Arthur O., 18n.

Lynn, Jermyn Chi-hung, 221n.

Macao, 49

Machiavelli, Niccolò, 26

«машинное государство», 54

MacNair, Harley Farnsworth, 11n.

Malaysia, 186

Маньчжурская (Цин) династия, 22, 43, 44 прим., 47, 58 и след., 96, 111, 119, 124, 131, 159 и след., 167 и след., 172 и след., 182, 190, 227

“Manchukuo” (“Manchoukuo”), 71

Manchuria, 2, 51, 201, 205, 260

Mandarins, 104ff.

Manifesto of the first Party congress, 4

Mannheim, Karl, 18n.

Marx, Karl, 72n., 163

Марксистская философия, 14 и след., 52, 55, 70, 72, 81 прим., 106, 125, 134 прим., 137 и след., 144, 192 и след., 209 и след., 236, 257 и след.

Marxism-Leninism, 81, 136, 182, 189, 192ff. [pg 277] Mayers, William Frederick, 45n.

Meiji Emperor, the, 82, 131

Mencius (Mêng Tzŭ), 76, 93, 97

Miao tribes, 168

Mill, John Stuart, 98n.

Millar, John, 98

min, 217

min ch'üan, 99, 100n., 209ff.

Минь цюань цу бу (см. букварь демократии)

min shêng, 12, 101, 121, 122ff., 141, 180, 193, 236ff.

min tsu, 36, 99, 120

Ming dynasty, 96, 124

Ming T'ai Tsung, the Emperor, 124

Mo Ti, 93

Mohammedans, 190

Mongol (Yüan) dynasty, 47

Mongolia, 2, 87, 190

Montesquieu, Charles de S., Baron, 112, 221

Mussolini, Benito, 56

National Government of China, The, 3

nêng, 107ff., 141, 218

New Deal, the, 238n.

New Life Movement, the, 102n.

Outline of National Reconstruction, The, 4

pa tao, 71, 200

Pan-Asia, 197ff.

Pareto, Vilfredo, 15ff.

Peffer, Nathaniel, 10n.

Peru, 165

Philippines, 186, 187n., 200

Философия Сунь Вэня (см. Сунь вэнь сюэ шэ)

Piatiletka (The Five-Year Plan), 132, 238n., 246

Plato, 79

Poland, 168

Political Testament, The, 2

Ponce, Mariano, 97

Portuguese, the, 49

Presidency of ancient states, the, 28

Price, Frank W., 4n.

Primer of Democracy, The, 4

Program of National Reconstruction, The, 4

pu chih pu chou, the, 105

P'u Yi, 119n.

Radcliffe-Brown, A. R., 91

Rea, George Bronson, 183

Reichwein, Adolf, 50n.

Republic, The, 79

Rome, 215

Roy, Manabendra Nath, 52n.

Russians (see also Soviet Union), 49, 51, 100, 103n., 137, 194ff., 240

San Min Chu I, 4ff.

Sharman, Lyon, 1n.

Sheean, Vincent, 161n.

shen ch'üan, 100n.

Shih Yeh Chi Hua, 4

Shryock, John K., 36n.

Shun, the Emperor, 97, 168

Siam, 187

Smith, Adam, 237

Smith, Arthur, 40n.

South Manchuria Railway, The, 179

Soviets in China, 2, 212

Soviet Union (U. S. S. R.), 64, 147, 155n., 184ff., 189, 199, 201

Spring and Autumn Period, 27

Stalin, Joseph, 56, 158n.

Starr, Frederick, 23n.

Stoddard, Lothrop, 197

Sun-Joffe Manifesto, The, 64

Sun Wên Hsüeh Shê, 4

Sun Yat-sen, Mme. (née Soong Ching-ling), 122n., 158n., 159n., 253n.

Sung Chiao-jên, 138

Sung dynasty, 58

ta chia, 141

ta t'ung, 120, 210, 261 [pg 278] Tagore, Sir Rabindranath, 132, 156n.

Tai Chi-tao, 69

Tai-p'ing Rebellion, the, 50, 58, 172

Taiwan (Formosa), 44n., 51n.

T'ang Liang-li (T'ang Leang-li), 5n., 56n.

tang pu, 164

Taoism, 25

Tao Kuang, the Emperor, 243

Tawney, R. H., 45n.

têh (tê), 31ff.

Thomas, Elbert Duncan, 25n.

Tibet, 2, 190

Triad Society, the, 41

Тройной демизм (см. Сан мин чу и)

Ts'an Yi Yüan, the, 228

Tsao Kun, 119n.

Tsiang Kuen, 236n.

Tsinanfu, 205

Цюй Шу-цзинь 10 прим.

Tsung Li, 162

Tung Meng Hui, 136ff.

Turkey, 199, 201

Tyau, Minch'ien T. Z., 5n.

United States of America, The, 79, 97, 112, 130, 187n., 188, 199, 205

Versailles Conference, the, 190

Vilenskii (Sibiriakov), V., 4n.

Vinacke, Harold Monk, 227n.

Vladislavich, 243

Wang An-shih, 58

Wang Ch'ing-wei, 5, 164, 206

Wang Mang, 58

wang tao, 71

Wang Yang-ming, 80n., 84

Warring States, the Age of, 27

Washington Conference, the, 188

Weale, Putnam (B. L. Simpson), 50, 225

Weber, Max, 15

Wei Yung, 4n.

Wên Wang, the, 168

Wieger, Leon, 32n.

Wilhelm, Richard, 23n., 68

William, Maurice, 10, 72, 142ff.

Williams, S. Wells, 44, 122n.

Wilson, Woodrow, 6, 190

Wittfogel, Karl, 4n.

Wou Saofong, 111n.

Wu Pei-fu, 222n.

Yangtze river (the Ch'ang Chiang), 100

Yao, the Emperor, 76, 97, 219, 233

Yellow river (the Huang Ho), 100

Yen Shing Kung, the, 44n.

yi (i), 31ff.

Yoshemitsu, the Ashikaga Shogun, 183

Yuan, the Five, 224

Династия Юань (см. монгольская династия)

Yüan Shih-k'ai, 159, 166, 173, 183, 220, 251

yüeh, 91ff.

Примечания

1. China Today (March, 1935), I, No. 6, p. 112. This is the leading English-language journal of the Chinese Communists. Mme. Sun's letter to the paper is characteristic of the attitude toward Nanking adopted throughout the magazine. 2. These manuscripts consist of the following chief items: Linebarger, Paul Myron Wentworth, Conversations with Sun Yat-sen 1919-1922 (written in 1933-1935); the same, A Commentary on the San Min Chu I (four volumes, 1932-1933); and Sun Yat-sen, How China Was Made a Republic (Shanghai, 1919). These are all typescripts, with autograph corrections by their respective authors. The manuscripts of Judge Linebarger represent his attempts to replace, from memory, books which were destroyed at the time of the bombardment of the Commercial Press in Shanghai by the Japanese. He had prepared a two-volume work on the life and principles of Sun Yat-sen and had left his manuscripts and other papers in the vaults of the Press. When the Press was bombed the manuscripts, documents, plates and Chinese translations were all destroyed; the only things remaining were a few pages of proof sheets for The Life and Principles of Sun Chung-san, which remain in the possession of the present author. Judge Linebarger attempted to replace these volumes. He had a few notebooks in which he had kept the outlines of his own speeches; he had not used these, because of the secondary value. When, however, the major volumes were lost, he returned to these notebooks and reconstructed his speeches. They were issued in Paris in 1932 under the title of The Gospel of Sun Chung-shan. He also prepared the Commentary and the Conversations from memory. These manuscripts possess a certain somewhat questionable value. Judge Linebarger himself suggested that they be allowed the same weight that testimony, based upon memory but delivered under oath, upon a subject ten years past would receive in a court of justice. The seven volumes described are in the possession of the present author. Other materials to which the author has had access are his father's diaries and various other private papers; but since he has not cited them for references, he does not believe any description of them necessary. Finally, there are the manuscripts of Sun Yat-sen and the Chinese Republic, which contain a considerable amount of material deleted from the published version of that work, which appeared in New York in 1925. For comments on other source material for Sun Yat-sen which is not generally used, see Bibliography. 3. Lyon Sharman, Sun Yat-sen, His Life and Its Meaning, New York, 1934, p. 405. 4. He did this in his Political Testament, which is given in almost every work on Sun Yat-sen or on modern Chinese politics. It was written in February and signed in March 1925, shortly before his death. 5. The Chinese text of these is given in Hu Han-min, ed., Tsung-li Ch'üan Chi (The Complete Works of the Leader), 4 vol. in 1, Shanghai, 1930. This collection comprises the most important works of Sun which were published in his lifetime. Edited by one of the two scholars closest to Sun, it is the standard edition of his works. English versions of varying amounts of this material are given in Paschal M. d'Elia, The Triple Demism of Sun Yat-sen, Wuchang, 1931; Frank W. Price, San Min Chu I, The Three Principles of the People, Shanghai, 1930; and Leonard Shih-lien Hsü, Sun Yat-sen, His Political and Social Ideals, Los Angeles, 1933. Each of these works will henceforth be cited by the name of its editor; for brief descriptions and appraisals, see the bibliography. 6. The only English version of this work is one prepared by Wei Yung, under the title of The Cult of Dr. Sun, Shanghai, 1931. Fragments of this work are also to be found in Vilenskii (Sibiriakov), V., Sun' Iat-sen, Otets Kitaiskoi Revoliutsii, (Sun Yat-sen, Father of the Chinese Revolution), Moscow, 1925; Zapiski Kitaiskogo Revoliutsionera, (Notes of a Chinese Revolutionary), Moscow, 1926; Memoirs of a Chinese Revolutionary, Philadelphia, n. d.; and Karl Wittfogel, Sun Yat Sen, Aufzeichnungen eines chinesischen Revolutionärs, Vienna & Berlin, n. d. (ca. 1927). 7. This work has not been translated into any Western language. 8. Sun Yat-sen, The International Development of China, New York and London, 1929. 9. This is given in Hsü, cited above, and in Min-ch'ien T. Z. Tyau, Two Years of Nationalist China, Shanghai, 1930, pp. 439-442. Dr. Tyau substitutes the word “Fundamentals” for “Outline,” a rather happy choice. 10. See bibliography for a complete list of the translations. d'Elia translation, cited, pp. 36-49, dedicates a whole chapter to the problem of an adequate translation of the Chinese phrase San Min Chu I. He concludes that it can only be rendered by a nelogism based upon Greek roots: the triple demism, “demism” including the meaning of “principle concerning and for the people” and “popular principle.” 11. T'ang Leang-li, The Inner History of the Chinese Revolution, New York, 1930, p. 166. 12. d'Elia translation, cited, p. 58. 13. d'Elia translation, cited, p. 58. 14. See Lyon Sharman, Sun Yat-sen, His Life and Its Meaning, New York, 1934, p. 292, for a stimulating discussion of the parts that the various documents played in the so-called "cult of Sun Yat-sen." 15. Sharman, cited, p. 270. 16. A typical instance of this sort of criticism is to be found in the annotations to the anonymous translation of the San Min Chu I which was published by a British newspaper in 1927 (The Three Principles, Shanghai, 1927). The translator and annotator both remained anonymous; the translation was wholly inadequate; and the annotations a marvel of invective. Almost every page of the translation was studded with notes pointing out and gloating over the most trivial errors and inconsistencies. The inflamed opinion of the time was not confined to the Chinese. 17. Paul M. W. Linebarger, Deutschlands Gegenwärtige Gelegenheiten in China, Brussels, 1936, p. 53. Judge Linebarger repeats the story told him by General Morris Cohen, the Canadian who was Sun's bodyguard throughout this period. 18. Nathaniel Peffer, China: The Collapse of a Civilization, New York, 1930, p. 155. 19. d'Elia, cited; Hsü, cited; and Wittfogel, cited. 20. Maurice William, Sun Yat-sen Versus Communism, Baltimore, 1932; and Tsui Shu-chin, The Influence of the Canton-Moscow Entente upon Sun Yat-sen's Political Philosophy, in The Social and Political Science Review, XVIII, 1, 2, 3, Peiping, 1934; and other works listed in bibliography, pp. 268-269. 21. Two such are the chapters on Sun Yat-sen's thought to be found in Harley Farnsworth MacNair, China in Revolution, Chicago, 1931, pp. 78-91 (Chapter VI, “The Ideology and Plans of Sun Yat-sen”) and Arthur N. Holcombe, The Chinese Revolution, Cambridge (Massachusetts), 1930, pp. 120-155 (Chapter V, “The Revolutionary Politics of Sun Yat-sen”). The former is the shorter of the two, and is a summary of the various documents involved. The distinction between the ideology and the plans is so convenient and illuminating that the present writer has adopted it. Except for the comments on the influence of William upon Sun Yat-sen, it is completely reliable. The latter is a discussion, rather than an outline, and admirably presents the gist of Sun's thought. 22. Holcombe, cited, p. 136 ff. 23. The word “ideology” is one of the catchwords of the hour. The author regrets having to use it, but dares not coin a neologism to replace it. He does not desire that “ideology” be opposed to “truth,” but uses the word in its broadest possible sense, referring to the whole socio-psychological conditioning of a group of people. He does not, therefore, speak of ideologies as a collection of Paretian derivations, fictions which mask some “truth.” He considers his own background—or Pareto's, for that matter—as ideological, and—in the sense of the word here employed—cannot conceive of any human belief or utterance not ideological. The task he has set himself is the transposition of a pattern of Chinese ideas concerning government from the Chinese ideology to the Western-traditionalist ideology of the twentieth century. Whether one, the other, neither, or both, is “right,” is quite beside the point, so far as the present enterprise is concerned. In calling the whole non-physical background of a society the ideology of that society, the author can excuse his novel use of the term only if he admits that he establishes the new meaning by definition, without any necessary reference to the previous use of the term. He has no intention of following, in the present work, any “theory of ideology” or definition of “ideology” established by political philosophers, such as Marx, or sociologists such as Weber, Mannheim, or Pareto. (Professor A. O. Lovejoy suggested the following definition of the term, “ideology,” after having seen the way it was employed in this work: “Ideology means a complex of ideas, in part ethical, in part political, in part often religious, which is current in a society, or which the proponents of it desire to make current, as an effective means of controlling behavior.”) 24. Confucianism may be read in the Legge translations, a popular abridged edition of which was issued in 1930 in Shanghai under the title of The Four Books. Commentaries on Confucius which present him in a well-rounded setting are Richard Wilhelm, Confucius and Confucianism, New York, 1931; the same, Ostasien, Werden und Wandel des Chinesischen Kulturkreises, Potsdam, 1928, for a very concise account and the celebrated Geschichte der chinesischen Kultur, Munich, 1928, for a longer account in a complete historical setting; Frederick Starr, Confucianism, New York, 1930; H. G. Creel, Sinism, Chicago, 1929; and Marcel Granet, La Civilization Chinoise, Paris, 1929. Bibliographies are found in several of these works. They deal with Confucius either in his historical setting or as the main object of study, and are under no necessity of distorting Confucius' historical rôle for the purpose of showing his connection with some other topic. The reader may gauge the amount of distortion necessary when he imagines a work on Lenin, written for the information and edification of Soviet Eskimos, which—for the sake of clarity—was forced to summarize all Western thought, from Plato and Jesus Christ down to Immanuel Kant and Karl Marx, in a few pages providing a background to Lenin. 25. There is a work on Confucianism upon which the author has leaned quite heavily: Leonard Shih-lien Hsü, The Political Philosophy of Confucianism, New York, 1932. Dr. Hsü is interested in sociological political theory. The novelty of his work has aroused a great amount of criticism among Chinese scholars of the older disciplines, whether the relatively conservative and established Western disciplines or the ultra-conservative schools of the truly classical literati. His work cannot be recommended for any purposes other than those which Dr. Hsü himself had in mind; there are several other works, the product of philosophers, historians, and literary historians, which will present a portrait of Confucius and Confucianism more conventionally exact. In its own narrow but definite field Dr. Hsü's work is an impressive accomplishment; he transposes the Confucian terms into those of the most advanced schools of social thought. A reader not forewarned might suffer by this, and read into Confucius an unwarranted modernity of outlook; if, however, the up-to-dateness is recognized as Dr. Hsü's and not Confucius', the work is valuable. It puts Confucius on common ground with modern social theory, ground on which he does not belong, but where his ideas are still relevant and interesting. The present author follows Dr. Hsü in this transposition of Confucius, but begs the reader to remember that this is one made for purposes of comparison only, and not intended as valid for all purposes. (He must acknowledge the stimulating criticism of Mr. Jan Tai, of the Library of Congress, who made it clear that this distortion of Confucius was one which could be excused only if it were admitted.)—An interesting presentation of Confucius as transposed into the older political theory, untouched by sociology, is to be found in Senator Elbert Duncan Thomas, Chinese Political Thought, New York, 1927. 26. Granet, Chinese Civilization, cited, p. 84. Granet's work, while challenged by many sinologues as well as by anthropologists, is the most brilliant portrayal of Chinese civilization to the time of Shih Huang Ti. His interpretations make the language of the Odes (collected by Confucius) intelligible, and clear up the somewhat obscure transition from the oldest feudal society to the epoch of the proto-nations and then to the inauguration of the world order. 27. Granet, cited, pp. 87-88. 28. Richard Wilhelm, Geschichte der chinesischen Philosophie, Breslau, 1929, p. 19. 29. One could therefore say that membership in a society is determined by the outlook of the individual concerned. 30. In modern Western political thought, this doctrine is most clearly demonstrated in the Marxian thesis of the withering-away of the state. The Marxists hold that, as the relics of the class struggle are eliminated from the new society, and classlessness and uniform indoctrination come to prevail, the necessity for a state—which they, however, consider an instrument of class domination—will decline and the state will atrophy and disappear. 31. Liang Ch'i-ch'ao, History of Chinese Political Thought during the early Tsin Period, translated by L. T. Chen, New York, 1930, p. 38. 32. Liang Ch'i-ch'ao (cited, p. 48 and following) discusses these points.—The author is indebted to Mr. Jên Tai for the explanation of the relation of these various factors in the Confucian ideology. 33. Leon Wieger and L. Davrout, Chinese Characters, Hsien-hsien, 1927, p. 6. 34. Hsü, cited above, chapter three, contains an excellent discussion of the doctrine of rectification. 35. A stimulating discussion of the pragmatism of early Chinese thought is to be found in Creel, cited. 36. It must be pointed out in this connection that Confucius advocated an ideology which would not only be socially useful but scientifically and morally exact. He did not consider, as have some Western thinkers of the past century, that the ideology might be a quite amoral instrument of control, and might contain deliberate or unconscious deception. Hsü writes, in his Confucianism, cited, p. 93, of the various translations of the word li into English: “The word li has no English equivalent. It has been erroneously translated as ‘rites’ or ‘propriety’. It has been suggested that the term civilization is its nearest English equivalent; but ‘civilization’ is a broader term, without necessarily implying ethical values, while li is essentially a term implying such values.” Li is civilized behavior; that is, behavior which is civilized in being in conformance with the ideology and the values it contains. 37. Hsü, cited, p. 103. 38. Confucius the individual was quite nationalistically devoted to his native state of Lu, and, more philosophically, hostile to the barbarians. Hsü, cited, p. 118. 39. John K. Shryock, The Origin and Development of The State Cult of Confucius, New York, 1932, traces this growth with great clarity and superlative scholarship. The work is invaluable as a means to the understanding of the political and educational structure commonly called “Confucian civilization.” 40. This expansion took place in China in the reign of Ch'in Shih Huang Ti, who used the state of Ch'in as an instrument by means of which to destroy the multiple state-system and replace it with a powerful unitary state for all China. He sought to wipe out the past, raising the imperial office to a position of real power, and destroying the whole feudal organization. He abolished tenantry and supplanted it with a system of small freeholds. Although his immediate successors did much to restore the forms and appearances of the past, his work was not altogether undone. Himself hostile to Confucius, his actions implemented the teachings to an enormous degree. See Granet, cited, pp. 96-104. 41. D. H. Kulp, Family Life in South China, New York, 1925, p. xxiv. 42. H. G. Creel, cited, p. 10. Creole writes as follows of the significance of the village: “The village life is very important, for it appears to be the archetype from which the entire Chinese conception of the world and even of the cosmos grew. The village was, as has been said, small. It was based on agriculture. It was apparently a community of a peaceful regularity and a social solidarity beyond anything which we of the present can imagine.” 43. Arthur Smith, one of the few Westerners to live in a Chinese village for any length of years, wrote: “It is a noteworthy fact that the government of China, while in theory more or less despotic, places no practical restrictions upon the right of free assemblage by the people for the consideration of their own affairs. The people of any village can, if they choose, meet every day of the year. There is no government censor present, and no restriction upon the liberty of debate. The people can say what they like, and the local Magistrate neither knows nor cares what is said.... But should insurrection break out, these popular rights might be extinguished in a moment, a fact of which all the people are perfectly well aware.” Village Life in China, New York, 1899, p. 228. This was written thirteen years before the fall of the Ch'ing dynasty. 44. J. S. Burgess, The Guilds of Peking, New York, 1928. This is perhaps the best work on the subject of the guilds which has yet appeared. The information was gathered by the students of the author, who as a teacher had excellent facilities for developing contacts. The students, as Chinese, were able to gather data from the conservative guild leaders in a manner and to a degree that no Westerner could have done. The classification here given is a modification of Burgess'. 45.

С. Уэллс Уильямс, Срединное королевство (The Middle Kingdom), Нью-Йорк, 1895, с. 405. Д-р Уильямс, чей труд является, пожалуй, самой знаменитой отдельной работой о Китае на английском языке, писал следующее о знати при династии Цин:

«Титулованная знать империи в целом представляет собой корпус, члены которого в силу своих почестей не имеют ни власти, ни земли, ни богатства, ни должности, ни влияния; некоторые из них передаются по наследству в той или иной степени, но вся система была задумана так, а звания присвоены таким образом, чтобы потешить тщеславие тех, кто их получает, не давая им никакой реальной власти. Титулы не проистекают из земельных владений, а ранг просто обозначается в дополнение к имени...» Он также указал, что при династии Цин единственными наследственными титулами, имевшими какое-либо значение, были Янь-шэн-гун (для потомка Конфуция) и Хай-цзин-гун (для потомка Ко Син-хуа, грозного морского авантюриста, который изгнал голландцев с Тайваня и стал хозяином этого острова).

46. William Frederick Mayers, The Chinese Government, A Manual of Chinese Titles ..., Shanghai, 1897, devotes one hundred and ninety-five pages to the enumeration of the Ch'ing titles. His work, intended to be used as an office manual for foreigners having relations with Chinese officials, remains extremely useful as a presentation of the administrative outline of the Chinese government in its last days before the appearance of Sun Yat-sen and the Kuomintang. Pao Chao Hsieh, The Government of China (1644-1911), Baltimore, 1925, is a more descriptive work dealing with the whole administration of the Ch'ing dynasty. No work has as yet appeared in the West, to the knowledge of the present author, which describes the historical development of government in China in any detail. 47. The figures given are those of the present day, which may be more or less exact for the past century. For earlier times, the number will have to be reduced in proportion with the remoteness in time. See Richard Henry Tawney, Land and Labour in China, London, 1932. 48. Richard Wilhelm, Confucius and Confucianism, cited, pp. 130-132. The connection between the naming of names and the operation of the popular check of revolution is made evident by Wilhelm in a brilliant passage. If a righteous ruler died a violent death at the hands of one of his subjects, he was murdered; were he unrighteous, he was only killed. Confucius himself used such terms in his annals. His use of varying terms, terms carrying condemnation or condonement, even of such a subject as regicide, electrified the scholars of his day. 49. An exception must be made in the case of the first Russian colony in Peking, which was lost in two centuries and became virtually indistinguishable from the mass of the population. The Portuguese, at Macao, displayed that tendency to compromise and miscegenate which marked their whole progress along the coasts of Asia, but they maintained their political supremacy in that city; today the Macanese are largely of Chinese blood, but Portuguese-speaking, and proud of their separateness. 50. Too many works have been written on the relations of the Chinese and Westerners to permit any citations, with one exception. Putnam Weale's The Vanished Empire, New York, 1925, is an extraordinarily vivid history of the collision of the civilizations. It is not particularly commendable as a factual record, but as a brilliant and moving piece of literature presenting the Chinese viewpoint, it is unexcelled. 51. See Adolf Reichwein, China and Europe: Intellectual and Artistic Contacts in the Eighteenth Century, New York, 1925, which makes apparent the full extent to which modern Europe is indebted to China for the luxuries of its culture. 52. In this connection, it might be pointed out that the attractive strength of the two civilizations has not, as yet, been adequately studied, although there is an enormous amount of loose generalization on the subject: “The Chinese are becoming completely Westernized,” or “The Chinese, in spite of their veneer, are always Chinese; they will, in the end, absorb their conquerors.” But will they? In the face of a modern educational and propaganda system, there is at least room for doubt; it is not beyond all conjecture that the Chinese of Manchuria might be Japanized as easily as the fiercely chauvinistic Japanese might be sinicized. The only adequate answer to the question would be through detailed studies of the social conditioning and preferences of Chinese under foreign influence (as in Hongkong, Taiwan, Manchuria), and of foreigners under Chinese influence (the White Russians in China, the few other Westerners in preëminently Chinese milieux). 53. An example of this is to be found in Manabendra Nath Roy, Revolution und Konterrevolution in China, Berlin, 1930. Roy was one of the emissaries of the Third International to the Nationalists, and his ineptness in practical politics assisted materially in the weakening of the Communist position. His work quite seriously employs all the familiar clichés of Western class dispute, and analyzes the Chinese situation in terms that ignore the fact that China is Chinese. 54. This same line of attack seems, in the West, to be employed only by the Catholic church which, while opposing any avowedly collectivistic totalitarian state, seeks to maintain control on an ideological and not a political basis, over almost all aspects of the life of its members. No political party or governing group seems to share this attitude. 55. Karl A. Wittfogel, in his Sun Yat-sen, cited, as well as Roy, in the work cited, thinks very little of the justice of Confucianism. The extreme mobility of Chinese society, which largely precluded the development of any permanent class rule, is either unknown to them or ignored. If the ideologue-officials of old China composed a class, they were a class like no other known, for they provided for the continuous purging of their own class, and its continuous recruitment from all levels of society—excepting that of prostitutes and soldiers. 56.

Тан Лян-ли пишет в книге «Внутренняя история китайской революции» (The Inner History of the Chinese Revolution, Нью-Йорк, 1930, с. 168) следующее относительно раннего преподавания Сунь Ятсеном национализма:

«До республиканской революции 1911 года принцип национальности был известен как принцип расовой борьбы и на практике представлял собой нечто мало бóльшее, чем примитивный племенной трайбализм, рационализированный так, чтобы служить оружием в борьбе против маньчжурских угнетателей. Он был краеугольным камнем революционной теории и, подчеркивая расовые различия между правящими и угнетенными классами, преуспел в объединении всего китайского народа против маньчжурской династии» (курсив мой). Говоря о миньцзу как о примитивном трайбализме, который был рационализирован в качестве оружия, д-р Тан мог бы навести некоторых своих читателей на мысль, будто Сунь Ятсен не верил в то, чему учил, и что — в качестве мастерского хода практической политики — он сконструировал идеологическое оружие, которое, независимо от его правдивости, сослужило бы ему службу в его борьбе. Но, можно спросить, за что боролся Сунь Ятсен, если не за единение и сохранение китайского народа?

57. See sections, below, on the programs of nationalism. 58. d'Elia translation, p. 131. Sun Yat-sen said: “Formerly China too entertained the ambition of becoming mistress of the whole world and of rising above all other countries; so she (too) advocated cosmopolitanism.... When the Manchus entered the Great Wall, they were very few; they numbered 100,000 men. How were those 100,000 men able to subject hundreds of millions of others? Because the majority of Chinese at that time favored cosmopolitanism and said nothing about nationalism.” 59. d'Elia translation, pp. 126 ff. 60. It seems to the present writer that, whatever criteria are selected for the determination of the nationhood of a given society, uniqueness certainly is not one of the qualities attributed to a “nation.” It is not appropriate for the author to venture upon any extended search for a “true nation”; he might observe, however, that in his own use—in contrast to Sun Yat-sen's—he employs the term in a consciously relative sense, contrasting it with the old Chinese cosmopolitan society, which thought itself unique except for certain imitations of itself on the part of half-civilized barbarians. A “nation” must signify, among other things, for the purposes of this work, a society calling itself such and recognizing the existence of other societies of more or less the same nature. Sun Yat-sen, on the other hand, regarded a nation as a group of persons as real as a family group, and consistently spoke of the Chinese nation as having existed throughout the ages—even in those times when the Chinese themselves regarded their own society as the civilized world, and did so with some show of exactness, if their own viewpoint is taken into account. 61. d'Elia translation, cited, pp. 130-131. d'Elia's italics, covering the last two sentences in the quotation, have been omitted as superfluous. As an illustration of the difference between the translation of d'Elia and that of Hsü, the same paragraph might also be cited from the latter translation. “The ethical value of everything is relative and so nothing in the world is innately good or innately bad. It is determined by circumstances. A thing that is useful to us is a good thing; otherwise, a bad thing. Also, a thing that is useful and advantageous to the world is a good thing; otherwise, a bad thing.” Hsü translation, cited, pp. 210-211. Excepting for occasional purposes of comparison, the translation of Father d'Elia will be referred to in citing the sixteen lectures on the San Min Chu I. 62. d'Elia translation, cited, p. 70. The curiously significant use of the word “forever” is reminiscent of the teleology of the Chinese family system, according to which the flesh-and-blood immortality of man, and the preservation of identity through the survival of descendants, is a true immortality. 63. Wo-men Chung-kuo jen and ni-men wai-kuo jen. 64. Paul M. Linebarger, The Life and Principles of Sun Chung-shan, p. 102. There is here told the anecdote of Sun Yat-sen's first encounter with race-hatred. At Ewa, Hawaii, in 1880, Sun, then a young lad just arrived from China, met a Westerner on the road. The Westerner threatened him, and called him “Damn Chinaman!” and various other epithets. When Sun Yat-sen discovered that the man was neither deranged nor intoxicated, but simply venting his general hatred of all Chinese, he was so much impressed with the incident that he never forgot it. 65. Hsü translation, cited, p. 168; d'Elia translation, cited, p. 68. 66. d'Elia translation, cited, p. 70. 67. d'Elia translation, cited, p. 71. 68. Sun Yat-sen said: “A scrap of paper, a pen, and a mutual agreement will be enough for the ruin of China ... in order to wipe her out by common agreement, it suffices that the diplomats of the different countries meet somewhere and affix their signatures.... One morning will suffice to annihilate a nation.” d'Elia translation, cited, p. 170. 69.

Опасность излишней надежды на иностранную помощь можно проиллюстрировать ссылкой на манифест Суня и Иоффе, опубликованный в Шанхае 26 января 1922 года. Сунь Ятсен как лидер китайского националистического движения и Адольф Иоффе как специальный посол Советов подписали совместное заявление, первый абзац которого гласит:

«Д-р Сунь Ятсен считает, что коммунистический строй или даже советская система не могут быть реально внедрены в Китай, поскольку здесь не существует условий для успешного установления ни коммунизма, ни советизма. Эту точку зрения полностью разделяет г-н Иоффе, который к тому же придерживается мнения, что важнейшей и острейшей задачей Китая является достижение объединения и обретение полной национальной независимости; относительно этой великой задачи он заверил д-ра Сунь Ятсена, что Китай пользуется самыми теплыми симпатиями русского народа и может рассчитывать на поддержку России».

См. цитируемую работу Тан Лян-ли, с. 156.

Ввиду последующей попытки коммунистов в 1927 году превратить националистическое движение в простой этап пролетарского завоевания власти в Китае, что было нарушением условий взаимопонимания, на основе которых коммунисты и китайские националисты работали вместе, лидеры Гоминьдана сегодня столь же недоверчиво относятся к тому, что они называют коммунистическим политико-культурным империализмом, сколь и к капиталистическому политико-экономическому империализму. Любопытно, что лидеры АПРА в Перу заняли практически ту же позицию.

70. It is necessary to remember that in the four decades before 1925, during which Sun Yat-sen advocated nationalism, the word had not acquired the ugly connotations that recent events have given it. The nationalism of Sun Yat-sen was conceived of by him as a pacific and defensive instrument, for the perpetuation of an independent Chinese race and civilization. See Paul M. W. Linebarger, Conversations with Sun Yat-sen, 1919-1922, Book I, ch. 5, “Defensive Nationalism,” and ch. 6, “Pacific Nationalism,” for a further discussion of this phase of Sun Yat-sen's thought. 71. tien sha wei kung. 72. d'Elia translation, cited, p. 184. A reference to clan organization, to be discussed later, has been deleted. 73. d'Elia translation, cited, p. 181 (summary of the sixth lecture on nationalism). 74. Richard Wilhelm's preface to Die Geistigen Grundlagen des Sun Yat Senismus of Tai Chi-tao (The Intellectual Foundations of Sun-Yat-senism), Berlin, 1931 (henceforth cited as “Tai Chi-tao”), pp. 8-9; “Die Grösse Sun Yat Sens beruht nun darauf, dass er eine lebendige Synthese gefunden hat zwischen den Grundprinzipien des Konfuzianismus and den Anforderungen der neuen Zeit, eine Synthese, die über die Grenzen Chinas hinaus für die ganze Menschheit noch einmal von Bedeutung werden kann. Sun Yat Sen vereinigt in sich die eherne Konsequenz des Revolutionärs und die grosse Menschenliebe des Erneuerers. Sun Yat Sen ist der gütigste von allen Revolutionären der Menschheit gewesen. Und diese Güte hat er dem Erbe des Konfuzius entnommen. So steht sein geistiges Werk da als eine verbindende Brücke swischen der alten und der neuen Zeit. Und es wird das Heil Chinas sein, wenn es entschlossen diese Brücke beschreitet.” 75. Tai Chi-tao, cited, p. 65. 76. d'Elia translation, cited, p. 186. 77. d'Elia translation, cited, pp. 187-8. Sun Yat-sen's discussion of the old morality forms the first part of his lecture on nationalism, pp. 184-194 of the d'Elia translation. 78. d'Elia translation, cited, p. 66. The translation employs the words. 79. d'Elia translation, cited, p. 129. In connection with the doctrine of wang tao, it may be mentioned that this doctrine has been made the state philosophy of “Manchukuo.” See the coronation issue of the Manchuria Daily News, Dairen, March 1, 1934, pp. 71-80, and the Japan-Manchoukuo Year Book, Tokyo, 1934, pp. 634-635. The advocacy of wang tao in a state which is a consequence of one of the perfect illustrations of pa tao in the modern Far East, is astonishing. Its use does possess significance, in demonstrating that the shibboleths of ancient virtue are believed by the Japanese and by “Emperor Kang Teh” to possess value in contemporary politics. 80. d'Elia translation, cited, pp. 528, 529. 81. See below, for discussion of the influence that Henry George, Karl Marx, and Maurice William had upon the social interpretation of history so far as economic matters were concerned. 82. See “The Theory of the Confucian World Society,” above. 83. d'Elia translation, cited, p. 341. 84. d'Elia translation, cited, p. 199. 85. d'Elia translation, cited, p. 194. 86. d'Elia translation, cited, p. 194. The original quotation, in Chinese and in English, may be found in James Legge, translator, The Four Books, Shanghai, 1930, p. 313. 87. d'Elia translation, cited, pp. 194-195. 88. Judge Paul Linebarger, in Conversations with Sun Yat-sen (unpublished), states that Sun said to him: “China will go down in history as the greatest literary civilization the world has ever known, or ever will know, but what good does this deep literary knowledge do us if we cannot combine it with the modernity of Western science?” p. 64, Book Four. 89. Tai Chi-tao, cited, p. 62. The passage reads in full: “Sun Yat-sen umfasst vollkommen die wahren Gedanken Chinas, wie sie bei Yau und Schun und auch bei Kung Dsï und Mong Dsï wiederfinden. Dadurch wird uns klar, dass Sun Yat Sen der Erneuerer der seit 2000 Jahre ununterbrochenen chinesischen sittlichen Kultur ist. Im vergangenen Jahr hat ein russischer Revolutionär an Sun Yat Sen die folgende Frage gerichtet: ‘Welche Grundlage haben Ihre Revolutionsgedanken?’ Sun Yat Sen hat darauf geantwortet: ‘In China hat es ein sittlichen Gedanken gegeben, der von Yau, Schun, Yü, Tang, Wen Wang, Wu Wang, Dschou Gung his zu Kung Dsï getragen worden ist; seither ist er ununterbrochen, ich habe wieder an ihn angeknüpft und versacht, ihn weiter zu entwickeln.’ Der Fragende hat dies nicht verstehen können und sich weiter erkundigt; Sun Yat Sen hat noch mehrmals versucht, ihm seine Antwort zu erklären. Aus dieser Unterredung können wir ersehen, dass Sun Yat Sen von seine Gedanken überzeugt war, gleichzeitig können wir ersehen, dass seine Nationalrevolution auf dem Widererwachen der chinesischen Kultur beruht. Er hat die schöpferische Kraft Chinas wieder ins Leben rufen und den Wert der chinesischen Kultur fur die ganze Welt nutzbar machen wollen, um somit den Universalismus verwirklichen zu können.” Allowance will have to be made, as it should always in the case of Tai Chi-tao, for the author's deep appreciation of and consequent devotion to the virtues of Chinese culture. Other disciples of Sun Yat-sen wrote in a quite different vein. The present author inclines to the opinion, however, that Tai Chi-tao's summary is a just rendition of Sun Yat-sen's attitude. Sun Yat-sen loved and fought for the struggling masses of China, whose misery was always before his pitying eyes; he also fought for the accomplishments of Chinese civilization. In modern China, many leaders have fought for the culture, and forgotten the masses (men such as Ku Hung-ming were typical); others loved the populace and forgot the culture. It was one of the elements of Sun Yat-sen's greatness that he was able to remember both. 90. d'Elia translation, cited, pp. 199-202. 91. d'Elia translation, cited, p. 259. 92. This idea, of wealth as national capacity to produce, is of course not a new one. It is found in the writings of Alexander Hamilton, among others. 93. d'Elia translation, cited, p. 337. 94. Wei Yung, translator, The Cult of Dr. Sun, Sun Wên Hsüeh Shê, cited. See the discussion on dietetics, pp. 3-9. 95. d'Elia translation, cited, p. 337. 96. Wei Yung's translation, cited, is an English version of The Outline of Psychological Reconstruction of Sun Yat-sen. This work is devoted to a refutation of the thesis, first propounded by Wang Yang-ming (ca. 1472-1528), that knowledge is easy and action difficult. In a society where the ideology had been stabilized for almost two millenia, this was undoubtedly quite true. In modern China, however, faced with the terrific problem of again settling the problem of an adequate ideology, the reverse was true: knowledge was difficult, and action easy. This was one of the favorite aphorisms of Sun Yat-sen, and he devoted much time, effort, and thought to making it plain to his countrymen. The comparative points of view of Wang Yang-ming and Sun Yat-sen afford a quite clear-cut example of the contrast between an established and unsettled ideology. 97. d'Elia translation, cited, pp. 336-345. This discussion occurs in the fifth lecture on democracy, incidental to Sun Yat-sen's explaining the failure of the parliamentary Republic in Peking, and the general inapplicability of Western ideas of democracy to China. 98. d'Elia translation, cited, p. 344. 99. d'Elia translation, cited, p. 344. 100. It might again be pointed out that Sun Yat-sen differed with Marxism which, while it, of course, does not hold that all knowledge is already found, certainly keeps its own first premises beyond all dispute, and its own interpretations sacrosanct. The dialectics of Marx and Hegel would certainly appear peculiar in the Chinese environment. Without going out of his way to point out the difference between Sun's Nationalism and Marxism-Leninism, the author cannot refrain—in view of the quite popular misconception that Sun Yat-sen was at one time almost a Marxist convert—from pointing out the extreme difference between the premises, the methods, and the conclusions of the two philosophies. 101. d'Elia translation, cited, p. 344. 102. Hsü, Confucianism, cited, contains two chapters relevant to the consideration of this problem. Ch. III, “The Doctrine of Rectification” (pp. 43-61), and Ch. XI, “Social Evolution” (pp. 219-232), discuss rectification and ideological development within the Confucian ideology. 103. As an illustration of Dr. Sun's continued activity as a medical man, the author begs the reader's tolerance of a short anecdote. In 1920 or 1921, when both Judge Linebarger and Sun Yat-sen were in Shanghai, and were working together on the book that was to appear as Sun Yat-sen and the Chinese Republic, the younger son of Judge Linebarger—the brother of the present author—fell ill with a rather obscure stomach disorder. The Western physicians having made little or no progress in the case, Sun Yat-sen intervened with an old Chinese herbal prescription, which he, a Western-trained physician, was willing to endorse. The remedy was relatively efficacious—more so than the suggestions of the European doctors. Even though Sun Yat-sen very early abandoned his career of professional medical man for that of revolutionist, he appears to have practised medicine intermittently throughout his life. 104. Sun Yat-sen wrote, in Wei Yung translation, cited, p. 115: “In our age of scientific progress the undertaker [sic!], seeks to know first before undertaking. This is due to the desire to forestall blunders and accidents so as to ensure efficiency and economy of labor. He who is able to develop ideas from knowledge, plans from ideas, and action from plans can be crowned with success in any undertaking irrespective of its profoundness or the magnitude of labor involved.” 105. Tai, cited, p. 66: “Wir sind Chinesen, und was wir zunächst zu ändern haben liegt in China. Aber wenn alle Dinge in China wertlos gewerden sind, wenn die chinesische Kultur in der Kulturgeschichte der Welt keine Bedeutung mehr hat, und wenn das chinesische Volk die Kraft, seine Kultur hochzuhalten, verloren hat, dann können wir gleich mit gebundenen Händen den Tod abwarten; zu welchem Zweck brauchen wir dann noch Revolution zu treiben!” 106. An interesting discussion of this attitude is to be found in Li Chi, The Formation of the Chinese People, Cambridge (Massachusetts), 1928. 107. See Tsui Shu-chin, cited, pp. 96-146. The work of Tsui is good for the field covered; his discussion of the contrasting policy of the Communists and of Sun Yat-sen with respect to nationalities may be regarded as reliable. 108. d'Elia translation, cited, p. 67 and following. 109. See above, “The Nation and State in Chinese Antiquity.” 110. The present state of Western knowledge of the sociology of China is not sufficient to warrant reference to any authorities for the description of egalitarianism and mobility. These matters are still on that level of unspecialized knowledge where every visitor to China may observe for himself. The bibliography on the social life of the Chinese on pp. 240-242 of Kenneth Scott Latourette, The Chinese: Their History and Culture, New York, 1934, contains some of the leading titles that touch on the subject. Prof. A. R. Radcliffe-Brown of the University of Chicago informed the present author that he contemplates the planning of an extensive program of socio-anthropological field work in Chinese villages which will assist considerably in the understanding of the sociology of old China. 111. Hsü, Confucianism, cited, p. 49, states the function of the Confucian leaders quite succinctly: “... the Confucian school advocates political and social reorganization by changing the social mind through political action.” 112. Hsü, cited, p. 104. 113. Hsü, cited, pp. 195-196. 114.