The Political Doctrines of Sun Yat-sen: An Exposition of the San Min Chu ILinebarger, Paul Myron Anthony
History
The Political Doctrines of Sun Yat-sen: An Exposition of the San Min Chu I
Linebarger, Paul Myron Anthony
Sun, Yat-sen, 1866-1925. San min zhu yi
The overwhelming preponderance of Chinese elements in the new ideology
proposed by Sun Yat-sen must not hide the fact that, in so stable an
ideology as that of old China, the modifications which Sun advocated were
highly significant. In method, experimentalism;(104) in background, the
whole present body of Western science—these were to move China deeply,
albeit a China that remained Chinese. There is a fundamental difference
between Sun’s doctrine of ideological extension (“the need for knowledge”)
and Confucius’ doctrine of ideological rectification (_chêng ming_).
Confucius advocated the establishment of a powerful ideology for the
purpose of extending ideological control and thereby of minimizing the
then pernicious effects of the politically active proto-nations of his
time. Sun Yat-sen, reared in a world subject to ideological control, saw
no real necessity for strengthening it; what he desired was to prepare
China psychologically for the development of a clear-cut conscious nation
and a powerful government as the political instrument of that nation. In
spite of the great Chinese emphasis which Sun pronounced in his ideology,
and in spite of his many close associations with old Chinese thought, his
governmental principles are in a sense diametrically opposed to
Confucianism. Confucius sought to establish a totalitarian system of
traditional controls which would perpetuate society and civilization
regardless of the misadventures or inadequacies of government. Sun Yat-sen
was seeking to build a strong liberal protective state within the
framework of an immemorial society which was largely non-political; his
doctrine, which we may call totalitarianism in reverse, tended to
encourage intellectual freedom rather than any rigid ideological
coördination. The mere fact that Sun Yat-sen trusted the old Chinese
ideology to the ordeal of free criticism is, of course, further testimony
to his belief in the fundamental soundness of the old intellectual
order—an order which needed revision and supplementation to guide modern
China through the perils of its destiny.
Public-domain text, read in full here on John Shaqi.
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