The great break between Sun Yat-sen’s acceptance of Western physical science and his rejection of Western social science is demonstrated by his belief that government is psychological in its foundations. “Laws of human government also constitute an abstract piece of machinery—for that reason we speak of the machinery of an organized government—but a material piece of machinery is based on nature, whereas the immaterial machinery of government is based on psychology.”(101) Sun Yat-sen pointed out, although in different words, that government was based upon the ideology and that the ideology of a society was an element in the last analysis psychological, however much it might be conditioned by the material environment. Of these three elements—Chinese morality, Chinese social and political knowledge, and Western physical science—the new ideology for the modern Chinese society was to be formed. What the immediate and the ultimate forms of that society were to be, remains to be studied. The Consequences of the Nationalist Ideology. What are the consequences of this Nationalistic ideology? What sort of society did Sun Yat-sen envision? How much of it was to be Chinese, and how much Western? Were the Chinese, like some modern Japanese, to take pride in being simultaneously the most Eastern of Eastern nations and the most Western of Western or were they to seek to remain fundamentally what their ancestors had been for uncounted centuries? In the first place, Sun Yat-sen’s proposed ideology was, as we have seen, to be composed of four elements. First, the essential core of the old ideology, to which the three necessary revivifying elements were to be added. This vast unmentioned foundation is highly significant to the assessment of the nature of the new Chinese ideology. (It is quite apparent that Sun Yat-sen never dreamed, as did the Russians, of overthrowing the _entire_ traditional order of things. His three modifications were to be added to the existing Chinese civilization.) Second, he wished to revive the old morality. Third, he desired to restore the ancient knowledge and skill of the Chinese to their full creative energy. Fourth, he desired to add Western science. The full significance of this must be realized in a consideration of Chinese nationalism. Sun Yat-sen did not, like the Meiji Emperor, desire to add the whole front of Western culture; he was even further from emulating the Russians in a destruction of the existing order and the development of an entirely new system. His energies were directed to the purification and reconstitution of the Chinese ideology by the strengthening of its own latent moral and intellectual values, and by the innovation of Western physical science and the experimental method. Of the range of the ideology, of the indescribably complex intellectual conditionings in which the many activities of the Chinese in their own civilization were carried on, Sun