For the restoration of the old Chinese moral and ethical system the New Life movement, which has been fostered personally by Generalissimo Chiang K'ai-shek, is of great importance. Its principles consist of a simple restatement of the cardinal Confucian personal virtues, interpreted to suit modern conditions. It has presumably been influenced by Protestant Christianity, and may be said to be a form of puritanism. Although the Nationalist movement has not been as successful in ten years as was the Confucian in two hundred, it has at least created a state pattern. A state in the full sense would require a type of organization so clear in its ideology that people would personify it willingly, would accord it existence whether leaders and governments fell or not, and would be loyal to it and to those who claimed to wield its power. Among negative influences running against the Nationalist ideology, the Nationalist neo-militarism has stood forth. As in the other ideologically integrated states of the world (Russia, Germany, Italy), the army assumed especial importance because its type of law and order required no common understanding higher than the assent of idiots. An army is the one institution where complete harmony of thought is a luxury and not a necessity, where simple agreement on rewards, punishments, and organization morale will hold the structure together. The Nationalist armies, however, rose to a new position. Ideological control was introduced; the literate armies fought best. But despite the civilian and intellectual factors from outside, the mere force concentrated in weapons was so great as to amount to a constant temptation. Whenever the day's fortunes were inclement, the men in command tended to settle things with guns. In contrast with sheer ideals, the Nationalists were strongly military; in contrast with their predecessors, the Nationalist generals showed respect for civilian authority. The charge of Nationalist neo-militarism focused upon the personal popularity of army leaders, especially that of Chiang K'ai-shek. It can be adjudicated only by history. The Nationalist movement neared its most drastic ordeal in 1936. The predetermined period of tutelage as decreed was passing, while the inauguration of constitutional government had to be deferred. With the approaching abolition of the Party dictatorship the Nationalist leaders were to demonstrate their consistency with their own ideals and programs. The programs of Sun Yat-sen called for the abdication of the patriotic elite, and the requirement--coupled as it had been with the proclamation of definite time limits--placed the issue squarely before the Kuomintang leadership. Were they to attempt the democratic experiment in a nation patently unripe for it, or were they to disavow the commands of their deceased and sainted Leader, and continue in power? _Independent Marxism in China_