Sun Yat-sen’s frequent expressions of sympathy with communism and socialism, and his occasional identification of the large principles of _min shêng_ with them, are an indication of his desire for ultimate collectivism. (It may be remarked, in passing, that Sun Yat-sen used the word _collectivist_ in a much more rigid sense than that employed by Coker.) His concessions to the economic situation of his time, the pragmatic, practical method in which he conceived and advocated his plans, are a manifestation of the empirical element in his collectivism. _Ming shêng_ cannot, however, be thought of as another Western doctrine for national economic strength, national economic reconstitution, and national distributive justice; it is also a program for the improvement of the morale of the people. How is the _min shêng_ doctrine to fit in with the essentially conservative spirit of the nationalist ideology? If, as Sun proposed, the new ideology is to be compounded of the old morality, the old knowledge, and modern physical science, how is _min shêng_, referring to social as well as material programs, to be developed in harmony with the old knowledge? In the terminology of ultramodern Western political science, the ethical, the moral, and the emotional are likely to appear as words of derision. In a milieu characterized by the curiously warmblooded social outlook of the Confucians, such terms are still relevant to reality, still significant in the lives of men. The sentimental is intangible in politics; for that reason it is hard to fit into contemporary thought, but though it cannot be measured and fully understood, its potency cannot be disregarded; and for Sun Yat-sen it was of the utmost importance. _Min Shêng_ as an Ethical Doctrine. Reference has been made to the Confucian doctrine of _jên_, the fellow-feeling of all mankind—each man’s consciousness of membership in society. This doctrine was formulated in a society unacquainted with Greek logic, nor did it have the strange European emphasis upon sheer intellectuality which has played its way through Western thought. Not, of course, as profoundly introspective as Christianity, nor appealing so distinctly to the mystical in man’s nature, it was nevertheless concerned with man’s inner life, as well as with the ethics of his outward behavior. The Confucian was suffused throughout with the idea of virtue; the moral and the physical were inextricably intertwined. Its non-logical content scarcely approached the form of a religion; commentators on the old ideology have not called it religious, despite the prominence of beliefs in the supernatural.(201) The religion of the Chinese has been this-worldly,(202) but it has not on that account been indifferent to the subjective aspects of the moral life.(203)