Rivista di etica e scienze sociali / Journal of Ethics & Social Sciences

 

Following China's war with France (1883-1884) I made up my mind to devote myself to the revolution. In 1895 I started the first insurrection in Canton and the revolution of 1911 culminated in the establishment of the Republic. Up to present the task of revolution, however, has not yet been completed. A span of thirty-seven years of my revolutionary work is to be chronicled by future historians from all manner of facts and incidents. An outline sketch is given below.

Principles of Revolution
The term Kemin, or revolution, was first used by Confucius. Incidents of a revolutionary nature repeatedly happened in Chinese history after Tang (founder of the Shang Dynasty, 1766 BCE) and Wu (founder of the Zhou Dynasty, 1122 BCE). In Europe revolutionary tides surged in the seventeenth and eighteenth centuries and they have since spread over the whole world. In due course they created republics; they conferred constitutions on monarchies. The principles which I have held in promoting the Chinese revolution were in some cases copied from our traditional ideals, in other cases modeled on European theory and experience and in still others formulated according to original and self-developed theories. They are described as follows:

 

l. Principle of Nationalism

Revelations of Chinese history prove that the Chinese as a people are independent in spirit and in conduct. Coerced into touch with other people, they could at times live in peace with them by maintaining friendly relations and at others assimilate them as the result of propinquity. During the periods when their political and military prowess declined, they could not escape for the time from the fate of a conquered nation, but they could eventually vigorously reassert themselves. Thus the Mongol rule of China (1260-1333 CE), lasting nearly a hundred years, was finally overthrown by Tai Tse of the Ming dynasty and his loyal follower. So in our own time was the Manchu yoke thrown off by the Chinese. Nationalistic ideas in China did not come from a foreign source; they were inherited from our remote forefathers. Upon this legacy is based my principle of nationalism, and where necessary, I have developed it and amplified and improved upon it. No vengeance has been inflicted on the Manchus and we have endeavored to live side by side with them on an equal footing. This is our nationalistic policy toward races within our national boundaries. Externally, we should strive to maintain independence in the family of nations, and to spread our indigenous civilization as well as to enrich it by absorbing what is best in world civilization, with the hope that we may forge ahead with other nations towards the goal of ideal brotherhood.

 

2. Principle of Democracy

In ancient China we had the Emperor Yao (2357-2258 BCE) and Emperor Shun (2258-2206 BCE) who departed from the hereditary system and chose their successors. We also had Tang and Wu who overthrew kingdoms by revolution. Preserved in our books are such sayings as: "Heaven sees as the people see"; "Heaven hears as the people hear"; "We have heard of a person named Zhou having been slain, we have not heard of a monarch having been murdered"; "The people are most important, while the king is of the least importance". All these sayings ring with democratic sentiments. Since we have had only ideas about popular rights, and no democratic system has been evolved, we have to go to Europe and America for a republican form of government. There some countries have become republics and others have adopted constitutional monarchism, under which royal power has shrunk in the face of the rising demand for popular rights. Though hereditary monarchs have not yet disappeared, they are but vestiges and shadows of their former selves.

All through my revolutionary career I have held the view that China must be made a republic. There are three reasons. First, from a theoretical point of view, there is no ground for preserving a monarchical form of government, since it is widely recognized that the people constitute the foundation of a nation and they are all equal in their own country. In the second place, under Manchu occupation the Chinese were forced into the position of the vanquished, and suffered oppression for more than two hundred and sixty years. While a constitutional monarchy may not arouse deep resentment in other countries and can maintain itself for the time being, it will be an impossibility in China. This is from a historical point of view. A third reason may be advanced with an eye on the future of the nation. That in China prolonged periods of disorder usually followed a revolution was due to the desire of every insurgent to be a king and to his subsequent contention for the throne. If a republican government is adopted, there will be no contention. For these three reasons, I have decided for the republican form of government in order to realize the principle of democracy.

My second decision is that a constitution must be adopted to ensure good government. The true meaning of constitutionalism was discovered by Montesquieu. The threefold separation of the legislative, judicial, and executive powers as advocated by him was accepted in every constitutional country in Europe. On a tour of Europe and America I made a close study of their governments and laws and took note of their shortcomings as well as their advantages. The shortcomings of election, for instance, are not incurable. In the past China had two significant systems of examination and censoring and they can be of avail where the Western system of government and law falls short. I therefore advocate that the examinative and censorial powers should be placed on the same level with legislative, judicial and executive, thereby resulting in the five-fold separation of powers. On top of that, the system of the people's direct political powers should be adopted in order that the provision that the sovereign power is vested in the people may become a reality. In this way my principle of democracy may be carried out satisfactorily.

 

3. Principle of Livelihood

With the invention of modern machines, the phenomenon of uneven distribution of wealth in the West has become all the more marked. Intensified by crosscurrents, economic revolution was flaring up more ferociously than political revolution. This situation was scarcely noticed by our fellow- countrymen thirty years ago. On my tour of Europe and America, I saw with my own eyes the instability of their economic structure and the deep concern of their leaders in groping for a solution. I felt that, although the disparity of wealth under our economic organization is not so great as in the West, the difference is only in degree, not in character. The situation will become more acute when the West extends its economic influence to China. We must form plans beforehand in order to cope with the situation. After comparing various schools of economic thought, I have come to the realization that the principle of state ownership is most profound, reliable and practical. Moreover, it will forestall in China difficulties which have already caused much anxiety in the West. I have therefore decided to enforce the principle of the people's livelihood simultaneously with the principles of nationalism and democracy, with the hope to achieve our political objective and nip economic unrest in the bud.

To sum up, my revolutionary principles in a nutshell consist in the Three Principles of the People and the Five Power Constitution. Those who have a clear knowledge of the general tendency of the world and the conditions in China will agree that my views are practical and must be put into practice.

From Sun Yat-sen, Fundamentals of National Reconstruction, (Taipei: China Cultura; Service, 1953), as excerpted in Mark A. Kishlansky, Sources of World History, Vol. 2 (New York: HarperCollins, 1995).

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