Key words: nation-state, the 1911 Revolution, ethnic groups, Liang Qichao, Yang Du
The 1911 Revolution was a great political event marking the beginning of a new era in modern Chinese history. Yet as the end of 2,000 years of dynastic rule (imperial politics), it also has long-term historical significance that can be felt even in the present. Today, a century after the 1911 Revolution, we need to look at this event from a macro perspective, on a scale of centuries and millennia, in order to fix its place in Chinese history. In other words, we need to reexamine the significance of the modern in the full sweep of Chinese history by looking at the 1911 Revolution. This will involve critically reexamining not only the 1911 Revolution but also perceptions and theories of modern Chinese history. From the perspective of these issues, in this essay I would like to present my views of the historical significance of the 1911 Revolution as seen from changes in the regional structure of Chinese history.
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Key words: relationship, (Chinese) revolution, (Korean) independence movement, republicanism, Confucianism
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Key words: Haiku, Imagism, Ezra Pound, Hu Shi, Baihua Movement
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Key words: Sun Yat-sen, the Principle of Nationalism, cosmopolitanism, awakening of human nature
When planning China’s future revolution, Sun Yat-sen at one time used the model of the West. Since China is after all a part of Asia, however, and as his understanding of the corrupt and critical state of the Western system of capitalism grew, he eventually looked once again to Asia. He advocated collaborating with Japan, and approved of allying with various oppressed peoples in Asia. He planned to join forces with other Asian nations in order to stop Western encroachment in Asia. He divided the world into two major categories: the oppressors and the oppressed. He sought independence, equality, prosperity, and power for the oppressed, and proposed a new world order of peace and justice. He considered nationalism to be the basis of cosmopolitanism. Only by restoring national equality to the oppressed nations would those nations be able to move toward cosmopolitanism. For Sun, societies should deal appropriately with the relationship between cosmopolitanism and nationalism, both of which necessarily were to endure profound, universal judgment from people around the world. Humankind was to reawaken and rally together to help their own respective cultures. China’s traditional morality was to spread to merge with the morally good elements of every country in the world, creating the foundation for building a new world citizen morality.
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-Ge Zhaoguang, Zhai zi Zhongguo: Chongjian youguan “Zhongguo” de lishi lunshu（Dwelling Here in China: Reconstructing the History of the Concept of China）by SUN Weiguo
- Matsuura Akira, Kinsei Higashi Ajia kaiiki no bunka kōshō（Cultural Interactions in Maritime East Asia during Premodern Times）by WANG Zhenping
- Uchida Keiichi, Bunka kōshō gaku to gengo sesshoku: Chūgoku gengogaku ni okeru shūen kara no apurōchi（Cultural Interaction Studies and Linguistic Contact: The Peripheral Approach in Chinese Linguistics） by SATO Haruhiko
- Liu Yuebing, Riben jinxiandai sixiangshi（A History of Modern Japanese Thought） by WU Guanghui
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- The Institute of Oriental and Occidental Studies at Kansai University
(關西大學東西學術研究所)
- Institute of International Maritime Affairs at Korea Maritime University
(韓國海洋大學校國際海洋問題研究所)
- The Research Institute of Korean Studies at Korea University
(高麗大学校韓國學研究所)
- Research Center for Nonwritten Cultural Materials at Kanagawa University
(神奈川大學非文字資料研究中心)
- Japanese Research Institute at Nankai University
(南開大學日本研究所)
- The East Asian Cultural Research Team of the Research Center for International Japanese Studies at Hosei University
(法政大学国际日本学研究所东亚文化研究课题组)Download[English](PDF)

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