本館出版品

中山先生大同思想與當代世界

Sun's Concept of Commonwealth: Reality and Prospect

國立國父紀念館館刊

1562-7896

半年刊

孫學闡微

2003/05/16

第11期

P092-108

　　中山先生世界大同思想基本觀念，是基於中國《禮運大同篇》的理想。所以他政治理想源遠流長，而其影響可以放之四海，歷久彌新。至於他的政治哲學理念，也是基於中國儒家人性善的王道傳統，而與若干中外古今堅信人性惡而專尚鬥爭哲學理論，大不相同。中山先生基信人性善，或可以與之為善的哲理；所以他主張以王道而非霸道的方法，實現其世界大同的理想世界。
　　中山先生既然認為個人對於人性善惡的確認，可以決定其王道世界大同或霸道帝國主義的想像，所以他認為集體集權主義的世界不是大同世界的理想社會，而以為唯物唯心辯證法論者所謂的「絕對真理世界」，也是專斷獨裁的極權世界，如欲使之實現，在其過程中，人人鬥爭，人人受罪，所以不應使之實現。但在另一方面，中山先生卻確信人性可以由惡而善或可以與之為善的人性進化論。他以為在實現王道的大同世界過程中，既不應，也不必使用暴力，而可以人性進化論和平互助演化的步驟，達成世界大同的理想目的！
　　至於中山先生實現大同世界的步驟與部署，他在其「以建民國以進大同」的建國方略與大綱中，已有具體的擬議，而可以之作為指標，依照中國王道的傳統，適時適勢，加以推行。而依目前和今後的情勢而言，他也可能認為目前兩岸的統合，乃是促進未來王道「華人世紀」的初步措施。

　　Sun Yat-Sen's Great Commonwealth is based on traditional Chinese humanist beliefs, human evolutionary theory and progressive public and social service advocacy. He believed that the human nature's optimistic and cooperative outlook eventually would overcome a family of nations based on the individual racial, class-based, religious and cultural hatred and strife. For the advancement of benevolent Chinese civilization, he preferred the eventual establishment of a modern democratic humanistic Confucian Commonwealth based on his Three Principles of the People.
　　The underlying difference between the idea of his Great Commonwealth or Plato's Republic and the Absolute True Society (either Communist or Idealistic) is that they are fundamentally different in their trust/distrust in human nature. Those who believed that human nature is basically good will adopt an evolutionary approach to realize their goal of a Great Commonwealth or Ideal State. Those who believed that human nature is bad will tend to favor revolutionary means to achieve their goals. The former believes in cooperation, will emphasize education and the gradual, peaceful means to pursue the Ideal State, while the latter tends to emphasize violence or struggle to force others to conform.
　　Thus Sun Yat-Sen's Great Commonwealth is a humanitarian undertaking based on the cooperative belief in the best of human nature. It is optimistic, peaceful, based on mutual trust and respect, in the best tradition of Chinese wang-tai（王道）culture.
　　One of Sun Yat-Sen's most insightful criticism is that Marx is a social pathologist who knew what was wrong with society but that Marx was not a social psychologist who knew how to cure of the ills of society. His fundamental belief in the advancement of civilization due to the cooperation of human interests, and not through the continuous struggle of economic, political, social classes led to his description of Marx as a social pathologist. Thus Sun rejects the theory of natural selection and social Darwinism and dialectical Marxist doctrine of class determinism in favor of peaceful and natural evolution.
　　The ideal of the Great Commonwealth, or "Grand Union," as mentioned in the Book of Rites（禮記禮運大同篇）, is Sun Yat-Sen's dream of a World Community in the final stage of human evolution. Even though Sun Yat-Sen deemed it to be a futuristic utopia which cannot be realized in the immediate stages of development, but he was forever an optimist.
　　For the realization of a Chinese Republic in the early twentieth century, Sun Yat-Sen developed a set of comprehensive military and political strategies. His insightful design is still theoretically and practically feasible in the development of modern China and in dealing with contemporary world affairs. By nature, Sun Yat-Sen was a reformer. By necessity, he became a revolutionary and a very successful one at that. In regards to contemporary world affairs, if Sun Yat-Sen were alive today, he would not rule out military means, as a last resort, in reunifying or re-integrating China after exhausting all peaceful measures.

國立國父紀念館

臺北市

統一編號:2009001483