本館出版品

論「大亞洲主義」王道文化的「近悅遠來」意涵

The Implications of “Make Those Near Pleased, and Make Those Far Wish to Become Closer” in the Kingly Way Culture of “Pan-Asianism”

孫學研究

1996-265-7

半年刊

2022/11/12

第33期

p.43-65

孫中山一生為國奮鬥奉獻，以救亡圖存之念，除了希望中國富強外，更致力於區域發展與和平共存的世界大同目標。當時的中國在1894年甲午戰後，國力不振，列強視中國為魚肉，孫中山四處奔走為喚醒民眾及世界上以平等待我之民族共同奮鬥，當時的中、日關係與角色認同，攸關整個世界局勢發展，也正是他「大亞洲主義」的思考起點。
正因如此，雖然有不少人以為「大亞洲主義」是孫中山的創見，但從另一個角度觀察，也可以說是為了對應日本一連串「亞洲主義」所提出的不同主張，日本在明治維新的發展過程中，最初只是期待脫亞建國，抵禦西方列強，建立「亞洲同盟」、「中日提攜」的戰略思想，隨後日俄戰爭獲勝，象徵著其已成為世界列強之一，日本文化「優越論」思想，振興亞洲文化的「天職論」觀點紛紛出現，此類狂妄自大的文化亞洲主義轉變為狹隘的國家主義，最終走向亞洲侵略主義的歧路，孫中山在演講之時以「大亞洲主義」為題，無非就是借用日本的用語來勸說或正告中日提攜合作以維持東亞和平的必要性，這裡所謂的東亞和平其實就是演說內涵來分析，它也是世界性的，孫中山主張與所有被壓迫民族聯合起來去對抗帝國主義，「用四萬萬人的少數來壓迫九萬萬人的多數，這是和正義人道大不相容的」、「為被壓迫的民族來打不平的問題，受壓迫的民族，不但是在亞洲專有的，就是在歐洲境內，也是有的」， 孫中山的國際思想其出發點是亞洲主義的，但目標與理想卻是世界主義的，此種王道文化觀呈現出近悅遠來的內涵。

Dr. Sun Yat-sen devoted his life to his country, adhering to the thought of helping the nation to survive. In addition to wishing for a thriving and powerful China, he dedicated himself to achieving the objective of a world of “universal harmony” with regional development and harmonious co-existence. After the First Sino-Japanese War, China was weak, and the other powers viewed it as a piece of meat to be devoured. Dr. Sun traveled widely to awaken people and power of the world to treat China as an equal and to work together. Sino-Japanese relations at the time, and how they viewed their roles with respect to each other, was a critical issue in the development of the global situation. This was precisely the milieu out of which Dr. Sun’s ideology of “Pan-Asianism” arose.
Many people mistakenly believe that Dr. Sun was the first to devise the idea of Pan-Asianism; but when viewed from another perspective, it is possible to view his ideas as a response to all the different positions brought up in Japan’s “Asianism”. Japan’s Meiji Reforms were originally aimed only at detaching from Asia to build the Japanese nation, defend against the great Western powers, and establish the strategic ideas of “alliances in Asia” and “China-Japan cooperation”. However, Japan’s victory in the Russo-Japanese War symbolized it becoming one of the great powers. Within the Japanese cultural the idea of “superiority”, a perspective of “vocationalism” aimed at revitalizing Asian culture began to emerge. This sort of boastful cultural Asianism was converted into nationalism (in the narrow sense), ultimately putting Japan on path toward Asian aggression. During Dr. Sun’s speech, he used the theme of “Pan-Asianism” for no other reason than to borrow the Japanese term as a way of arguing for the necessity of Sino-Japanese cooperation, in order to maintain peace in East Asia. The so-called “peace in East Asia” was in fact what he was using as a subject for analysis; but it also had universal application. Dr. Sun’s advocated that all persecuted ethnicities should unite to combat imperialism. As he said, “for a minority of 400 million to oppress a majority of 900 million is incompatible with the path of justice and humaneness”; and “On the issue of coming out in defense of oppressed ethnicities, such ethnicities are not only known to Asia but are also found within the borders of Europe.” His global thoughts may have started with Asianism, but in fact his goals and ideals were cosmopolitan. This culture of the Kingly Way demonstrates the words from the Analects, “Make those near pleased, and make those far wish to become closer."

國立國父紀念館

臺北市

投稿日：民國111年6月15日；接受刊登日：民國111年10月28日