本館出版品

孫中山民族主義的變化歷程：按其脈絡來思考合理的觀念轉化

Historical change in Sun Yat-sen’s nationalism: Considering changes in his reasoning based on his contexts

孫學研究

1996-265-7

半年刊

2024/11/12

第37期

p.1-29

民族是「想像中的共同體」，意指某一群人基於對文化、歷史、文字、風俗與心理這些層面具有共同的特徵，彼此產生相當的認同感，因應各階段的實際需要，來調整與鋪陳對這些特徵的想像，藉此凝聚成一個共同體，並追求該共同體的生存與發展，這就是「民族」。「民族」這一概念在中文中最早見於南朝，最早是指「宗族」，十九世紀末，日本的「國粹主義」影響中國，梁啟超首先開始將「民族」理解成具有政治和文化雙重意義的共同體，並在其著作中首次提出「中華民族」的概念，他進而闡釋「中華民族」由多數民族混合而成，主張拋棄狹隘的民族復仇主義，將各民族凝聚成複合民族。梁啟超的觀點影響深遠，清末民初的君主立憲派和革命派都受其影響，李大釗在《新中華民族主義》中，針對日本的大亞細亞主義，提出中國應以各民族融合為基礎，建立新的中華民族主義，這對孫中山的思想發展影響重大。孫中山的民族主義思想受經歷四個主要階段：（一）全面排滿時期（1893—1904）：早期主張推翻滿清統治，恢復漢人政權，反映出強烈的漢民族主義；（二）目標排滿時期（1905—1911）：認識到全面排滿的局限性，轉而將矛頭對準滿族上層統治階層，目標更理性化和具體化；（三）五族共和時期（1912—1921）：推動民族融合和政治平等，這一階段的民族主義旨在通過革命實現各民族的平等和統一；（四）中華民族時期（1922—1925）：強調全體中國人團結一致，共同抵禦外來侵略，提倡民族融合，凝聚出複合民族。
最後，本文回到源頭來探討何謂「中華」，主張這兩字具有「內聖外王」的意涵，應該要從「中華本質論」來看中華文化，而不是只從「中華現象論」來看中華文化，中華民族要能變成引領境外世界各民族都來實踐「內聖外王」這一文化理想的複合民族，藉由架構出「中華民族主義本質論」來讓近悅遠來，全人類攜手完成世界大同的願望。

A nation is a “community of the imagination”. This means that a group of people share common characteristics in aspects such as culture, history, script, customs, and psychology. This generates a considerable amount of identification with one another. Responding to the pragmatic requirements of the times, they adjust and elaborate upon their imaginings of these characteristics; and by doing so, they cohere to form a community. When they then mutually pursue that community’s survival and development, that is a “nation” (minzu). The earliest concept of a minzu was in the Southern Dynasties (420–589 CE), when it was used to mean a clan lineage. At the end of the 19th century, under the influence of Japanese nationalism, Liang Qichao was the first to use the term minzu to mean a “community”, with both the political and cultural implications of that term. In his writings, he was also the first to propose the concept of a “Chinese Nation” (Zhonghua Minzu), and then to interpret the Chinese Nation as being composed of a mix of multiple nations. He advocated for abandoning narrowly-defined ethnic revanchism, and instead for bringing many minzu together to form a composite nation. The influence of Liang Qichao’s views has been deep and wide. At the end of the Qing Dynasty and the beginning of the Republic of China, the factions advocating for a constitutional monarchy and for revolution were both influenced by him. In A New Chinese Nationalism, Li Dazhao looked at Japan’s pan-Asianism and proposed that China must build a new Chinese nationalism based on bringing together different ethnicities. This had an immense impact on the development of Sun Yat-sen’s thought.
Sun Yat-sen’s nationalist thought went through four major phases: 1) Total anti-Manchu-ism (1893–1904). In his early years, he advocated for overturning the rule of the Manchurian Qing Dynasty and returning ethnically Han people to power. This reflects a strong Han nationalism. 2) Targeted anti-Manchu-ism (1905–1911). He realized the limitations of totally rejecting the Manchus, and instead turned his attacks to the upper ruling classes of the Manchus, with more logical, concrete goals. 3) Five Nations Republic phase (1912–1921). During this period, he pushed for ethnic harmony and political equality. Nationalism in this period was aimed at using revolution to realize equality and unification of the different minzu. 4) Chinese Nation phase (1912–1921). Here, he emphasized all the people of China uniting as one to jointly resist foreign invasion. He called for ethnic harmony and for forming a composite nation. After exploring these phases, this paper returns to the root question – to explore what Zhonghua (often translated as “Chinese”) means. This paper argues that this two-character word carries the connotation of “internally a sage, externally a king”. This paper also argues that Chinese culture must be viewed from a Theory of Innate Chinese-ness, rather than a Theory of Phenomenological Chinese-ness. The Chinese Nation needs to be able to draw in foreign ethnicities from across the world to put the cultural ideal of “internally a sage, externally a king” into practice. It needs, in so doing, to form a Theory of Innate Chinese Nationalism that can achieve the effect of “making those near pleased and make those far wish to become closer”, and finally to realize the vision of all of humanity joining hands in worldwide unity.

國立國父紀念館

臺北市

投稿日：民國113年7月9日；接受刊登日：113年10月30日