Western writers who have acquainted themselves with the theory seem, in some instances, inclined to identify it with the Marxist theory of the dictatorship of the proletariat, into which the proletarian revolution is to be divided into three stages—the conquest of political power by the masses; the dictatorship of the proletariat; and the inauguration (in the remote future) of the non-governmental class-less society.(269) It scarcely seems necessary to go so far afield to discover the origin of the theory. As a matter of record, Sun Yat-sen made his earliest recorded announcement of this theory in 1905, when he was not at all under the influence of Marxism, although he was acquainted with it.(270) Finally, the theory forms so necessary a link between his theory of Kuomintang control of the revolution, and his equally insistent demand for ultimate democracy, that it may be regarded as a logically necessary part of his complete plan. The coincidence between his and the Marxian theories would consequently appear as a tribute to his acumen; this was the view that the Communists took when they discovered that Sun Yat-sen was afraid of the weaknesses of immediate democracy in a country not fit for it. One might also observe that, once the premise of revolution for a purpose is accepted, the three stages fit well into the scheme of age-old traditional political thought advocated by the Confucians. Confucius did not see the value of revolution, although he condoned it in specific instances. He did, however, believe in tutelage and looked forward to an age when the ideology would have so impregnated the minds of men that _ta t’ung_ (the Confucian Utopia) would be reached, and, presumably, government would become superfluous. That which Sun sought to achieve by revolution—the placing of political power in the hands of the ideological reformers (or, in the case of the Marxist theory, the proletariat, actually the Communist party, its trustee)—Confucius sought, not by advocating a general conspiracy of scholars for an oligarchy of the intellectuals, but the more peaceful method of urging princes to take the advice of scholars in government, so that the ideology could be established (by the introduction of “correct names,” _chêng ming_) and ideological control introduced. The three stages of revolution may resemble Communist doctrine; they may have been influenced by Confucian teaching; whatever their origin, they play an extremely important part in the doctrines of Sun Yat-sen, and in the politics springing from his principles. If the Kuomintang is the instrument of the revolution, the three stages are its process. The clearest exposition of this theory of the three stages is found in _The Fundamentals of National Reconstruction_, a manifesto which Sun Yat-sen issued in 1924: