159 At the risk of digression, one might comment on an interesting element of the Euramerican ideology which is in sharp contrast to the Chinese. The West has, apparently, always been devoted to dichotomies of morality. The Greeks had reason and unenlightenment, and whole series of ideals that could be fought for and against, but the real division of good and bad in the West came, of course, with Christianity, which accustomed Westerners to think for centuries in terms of holiness versus evil—they being, geographically, holy, and the outsiders (heathen), evil. Now that the supernatural foundations of Christianity have been shaken by the progress of scientific and intellectual uncertainty, many Westerners find an emotional and an intellectual satisfaction in dividing the world into pure and unclean along lines of sometimes rather abstruse economic questions. This new morality seems to be based on distributive economics rather than on deity. It is employed, of course, by the Marxians, but their adversaries, in opposing them with equal passion, fall into the same habit. It is shocking and unbelievable to such persons to discover that there is a society whose ideology does not center around the all-meaningful point of the ownership of the means of production. Their only reaction is a negation of the possibility of such thought, or, at least, of its realism. The intellectual position of Sun Yat-sen in the modern world would be more clearly appreciated if the intellectuals of the West were not adjusting their ideological and emotional habits from religion to economics, and meanwhile judging all men and events in economic terms. The present discussion of Sun Yat-sen’s economic ideology is a quite subordinate one in comparison to the examination of his ideology as a whole, but some persons will regard it as the only really important point that could be raised concerning him. 160 Tsui, cited, p. 345, quotes Nathaniel Peffer: “... Peffer said that Dr. Sun never ‘attained intellectual maturity, and he was completely devoid of the faculty of reason. He functioned mentally in sporadic hunches. It was typical of him that he met Joffe, read the Communist Manifesto, and turned Communist, and then read one book by an American of whom he knew nothing, and rejected communism all in a few months.’ ” Sun Yat-sen knew Marxism, years before the Russian Revolution. The Communist Manifesto was not new to him. He was extraordinarily well read in Western political and economic thought. Sun Yat-sen never turned Communist, nor did he subsequently reject communism any more than he had done for years.