Chinese hegemony--however friendly--or else retreat from it into the isolation from which they emerged in the 1850's). Direct military conquest has a considerable appeal to the Japanese, except for its limitations. All the armies of the modern world would not be enough to garrison and patrol a China desperately hostile through and through. The Chinese would not stop at suicide to embarrass their enemies, if there were complete ideological antagonism. The Japanese would have to persuade the Chinese whom they conquered to remain alive, to keep working, to grow wealthy so that the conquest might not be without value. It is not possible to consider a policy involving the outright murder of from one hundred and fifty to two hundred million persons; short of such extermination, there is no way for the Japanese to clear the field for colonization in Chinese territories. If the Japanese cannot replace the Chinese, they must make use of them; to make use of them, they must teach them to think in a way which will permit exploitation, for even the most inequitable exploitation involves some cooperation. Ever since their peculiar Far Eastern order had been partially recognized the Japanese began building up theories of a zone of influence to be based not upon law but upon geographic and racial fact. The doctrines of Pan-Asia fitted their purpose. Writers in the different Asiatic countries had pointed out the desirability of a union of those Asiatic peoples which were not yet under colonial rule to prevent further occidental advance and to rescue their conquered neighbors. Sun Yat-sen himself thought well of the Pan-Asia idea and stressed it, along with the recommendation that all economically exploited powers confront the exploiting powers--a class war between nations. As soon as the Japanese began turning to Pan-Asia for furtherance of their own peculiar ends, these arguments lost much of their realism. The Japanese policies generated more disturbance in Asia than did the Western. Their call to prevent Western aggression, at a time when the Western powers were in retreat, sounded artificial. Nevertheless, the Pan-Asian movement forms a link between ideology-conscious leaders in China and Japan; Japan's ultra-patriotic Toyama had been friendly and helpful to Sun at the time when the former led the _Genyosha_ and the latter the _Hsing Chung Hui_.[11] It was natural, however, that the Pan-Asian doctrine, although it never disappeared altogether in China, should be strongest in Japan. Pan-Asia or its restricted form--Far-Easternism (_Toa-shugi_)--played a significant part in the military indoctrination in Japan, even though attempts to propagate it in China ended in almost complete failure.