History: China 1750-1918

In this cogent and insightful reading of China's twentieth-century political culture, David Strand argues that the Chinese Revolution of 1911 engendered a new political life--one that began to free men and women from the inequality and hierarchy that formed the spine of China's social and cultural order. Chinese citizens confronted their leaders and each other face-to-face in a stance familiar to republics worldwide. This shift in political posture was accompanied by considerable trepidation as well as excitement. Profiling three prominent political actors of the time--suffragist Tang Qunying, diplomat Lu Zhengxiang, and revolutionary Sun Yatsen--Strand demonstrates how a sea change in political performance left leaders dependent on popular support and citizens enmeshed in a political process productive of both authority and dissent.

A new China is emerging. Whatever may be the immediate developments, however short or long the process of readjustment, we cannot doubt the outcome. This book is not, of course, intended to be a final account of either the process or the result, but an aid to the study of the large outstanding causes and of their operation thus far. These causes are clear, and a knowledge of them is indispensable to an understanding of the extraordinary significance of the reconstruction which is now taking place. I have used some parts of my former and larger book, "New Forces in Old China," which are applicable to present conditions, and the scope of this little book -- the publishers, The Fleming H. Revell Company, having given their approval. This material, however, has been readjusted, wherever necessary, and brought down to date. Considerable new matter has been added, so that this book is intended to be a separate one representing the present situation.

A republic in place of the oldest monarchy! Preposterous. It would involve makinga yellow man think as a white man, and that had never occured, not even in the case of the prodigy, Japan. It would involve free intercourse with the whole wide world, and China had opposed such an innovation stubbornly for 400 years. It meant that the proudest and most self-contained nation should treat others as equals and interchange with them. It involved. throwing 4,000 years of continuous history and agglomerated pride and precedent to the winds, and humbly beginning anew as a tyro for a while. It meant the dealing with 400,000,000 kings, instead of one, and asking: "My lord, what is your will?" An educational system 2,000 years old to be forgotten at once! A religion 5,000 years old at least, whereby every man had his own god (his father), to be made as cheap as the paltry sacrifices of wine, rice and the painted stick of Confucianism were in reality! The taking up of individual and national responsibility for 400,000,000 people, and entrance upon a wide path of world-influence, with its divided shame . . .