本館出版品

美國併吞夏威夷與興中會革命

The Annexation of Hawaii by USA & the Xing-Zhong Hui Revolution

孫學研究

1996-2657

半年刊

2017/11/12

第23期

p.25 - 70

　　基督教對中華民國創立的影響，長期以來一直被低估。本文作者並非基督徒，但是在重新整理整個歷史運作時，明確發現其存在。故在本文，專對興中會革命的部分，予以重新建構。並且，從史學，而非政治學的角度，追蹤和探究其與夏威夷當年社會的互動關係。
　　全文主分四個部分：首先，介紹夏威夷的基督經驗。包含：這個接受傳統儒家教育的廣東海濱少年，出國就讀基督教學校以後的心路歷程。由於西方傳教士的引導，在檀香山的第4（1883）年就決志的新信仰，並因此與兄長、鄉人衝突，緊接著被遣送回鄉。之後在家鄉，又因破壞中國民間神祇，導致與父親的衝突，對傳統社會的衝犯以及個人的出走。
　　第二、接續介紹孫中山來到香港、澳門與廣州，所獲進一步的基督經驗。文中簡單重塑香港與廣州新教教師與傳教士，對孫中山知識與革命思想的開導。
　　第三、指明夏威夷共和革命的影響：清教徒兼用思想改造與武裝威嚇，所推動具「現代性」之行憲革命，對在檀鄉親友人的影響。夏威夷支持與反對1887《夏威夷憲法》的鬥爭，開全球風氣之最先的「推翻君主」與「新建共和」的世界革命行動正在啟動。夏威夷的巨變，以及其基督徒中國友人的參與，初步建構了孫中山革命的理念、團隊與進行方式(approach)。
　　第四、證成1894年興中會的成立其實複製夏威夷經驗。介紹28歲的孫中山，第3次抵夏威夷並首創興中會的過程。在為期不足半年的時間之中，他做了一生中最重要的4個決定：共和革命、創立組織、籌集經費、以及號召志士返國效命。翌年甲午戰敗是個誘因：實施君憲的日本大敗大清帝國，鼓勵亞洲人孫中山決志，率先引國際化武裝革命入中國，也推動「現代性」的議會共和。
　　本文背後指涉一個非常嚴肅的反思：由於議會民主係基於基督教文化，孫中山要想在儒、道、佛為主，又反基督教的中國社會，建立政黨議會民主制，其困難度可以想見。這種困難，在可見的未來，會因中國的快速重振，其傳統文化亦將部分復活，而進一步升高。但是，這一點並非本文的重點。
　　本文的重點，不在大角度的展望未來而在過去的細膩回顧；不在思想、制度與文化脈絡之探討，而在歷史事實的深挖，建構十九世紀末孫中山等華人基督徒，模仿西洋，尤其美國基督徒在夏威夷推動民主革命，應用到中國的故事。

　　The impact of Christianity on the founding of the Republic of China has long been underestimated. The author of this paper, a non-Christian, has clearly identified its influence through a thorough examination of history. Therefore, this study aims to reinterpret the Xing -zhong Hui revolution. Furthermore, the interrelation between Christianity and the Hawaiian society back then will be explored from a historical rather than a political point of view.
　　This study includes four parts. The first part is an introduction to Dr. Sun Yat-sen’s personal experience with Christianity when he went to Hawaii and received education in a Christian school as a young lad with traditional Confucian values from a seaside village in the Canton province of China. After four year’s Christian schooling in Honolulu, he decided to be baptized in 1883 under the guidance of the Western missionaries there. His increasing embrace of Christianity put him at odds with his brother and the villagers, followed by his repatriation. Shortly afterwards, he destroyed the statues of Chinese folk gods, which stirred up the conflict with his father, the confrontation with the traditional society, and his permanent departure.
　　The second part explains how Sun Yat-sen absorbed more Christian ideas in Hong Kong, Macao and Canton. How the Protestant teachers and missionaries in Hong Kong and Canton brought enlightenment to Sun Yat-sen’s knowledge as well as his revolutionary ideology is briefly described.
　　The third part specifies the impact of the republican revolution in Hawaii. The constitutional revolution of modernity launched by the Puritans who combined ideological transformation and armed intimidation had a great influence on the overseas Chinese in Honolulu. The conflict between those who were for and against the Hawaiian Constitution in 1887, a groundbreaking revolution to overthrow the monarch and found a new republic, was under way. The dramatic changes in Hawaii as well as his Christian Chinese friends’ participation were conducive to Sun Yat-sen’s preliminary conception of and the approach to the revolution.
　　The fourth part deals with how Sun Yat-sen, aged 28, established Xing - zhong Hui based on his prior experience in Hawaii when he went there for the third time in 1894. In a period of less than six months, he made the four most important decisions in his life: the Republican revolution, the organization establishment, the fundraising, and calling on the overseas patriots back for the very revolution. The defeat of the Sino-Japanese War in the following year was one of the incentives. Japan, a constitutional monarchy, obtained an overwhelming victory over the imperial Ch’ing Empire. This inspired an Asian revolutionary leader, Sun Yat-sen, to take the initiative in staging international armed uprisings in China, and pave the way for a modern parliamentary country.
　　Behind this study is a very serious reflection. Since a parliamentary democracy is mostly based on Christianity, it is not hard to imagine how challenging it would be for Sun Yat-sen to establish a parliamentary democracy in a society where Confucianism, Taoism, and Buddhism prevailed over Christianity. The difficulty would be heightened in the near future because of the partial revival of traditional culture due to China’s rapid revitalization. That being said, this is not the focus of this study.
　　The main focus of this study is a detailed historical retrospect instead of a broad look at the future. This study aims not to discuss ideology, social institutions or cultural context, but to make a probe into the history, exploring how the Chinese Christians like Sun Yat-sen followed the example of Westerners, especially the American Christians in Hawaii, in advocating a democratic revolution in the late nineteenth century, copied their patterns and then fulfilled his political ideal in China.

國立國父紀念館

臺北市

投稿日：西元2017年4月27日；接受刊登日：西元2017年10月13日。