In considering the social revolution which was to form the third part of the program of _min shêng_, four questions appear, each requiring examination. It is in this field of Sun’s programs that the terms of the Western ideology are most relevant, since the ideological distinctions to be found in old China as contrasted with the West do not apply so positively in problems that are to appear in a society which is to be industrially modern. Even in this, however, some of the old Chinese ideas may continue in use and give relevance to the terms with which Sun discusses the social revolution. Private property, that mysterious relation between an individual and certain goods and services, has been almost a fetish in the West; the Chinese, already subject to the collectivisms of the family, the village and the _hui_, does not have the deep attachment to this notion that Westerners—especially those who do have property—are apt to develop. Consequently, even though the discussion of Sun’s programs with regard to distributive justice are remarkably like the discussions of the same problem to be found in the West, the possibility, at least, of certain minor though thoroughgoing differences must be allowed for, and not overlooked altogether. The four aspects to this problem which one may distinguish in Sun’s program for _min shêng_ are: what is to be the sphere of state action? what is to be the treatment accorded private ownership of land? what is to be the position of private capital? and, what of the class struggle? Sun Yat-sen said: “In modern civilization, the material essentials of life are five, namely: food, clothing, shelter, means of locomotion, and the printed page.”(313) At other times he may have made slightly different arrangements of these fundamental necessities, but the essential content of the demands remained the same.