ユアサハチロウトニジッセイキ（一）

Dr.Yuasa Hachiro (1890ー1981)was the first President of International ChristianUniversity (ICU) He devoted his energy to the foundation of ICU and to the formationof the basic concept and ideals of the university. However, in this article, it is the author’Swish to treat Yuasa not only within the ICU context but to place him in a wider contextby tracing his encounter with the problems of the 20th century in order to consider whatthe 20th century wasIn the first of this series of articles on Dr. Yuasa, the nature of the family life of thefirst generation of Protestants in Japan in which Hachiro was raised is taken up. TheKumamoto-Yogakko (the Kumamoto School for Western Studies) was founded in 1871(Meiji 4) Some of its students were genealogically related to Yuasa’s mother’S side, andthe Annaka Church in Gumma, where his father became a Christian, was founded in1878 (Meiji 11）ーSo,from a chronological point of view, the author begins with theYajima and Tokutomi family in Kumamoto. Tokutomi Hatsuko, Hachiro’s mother, wasthe daughter of Yajima Hisako and Tokutomi lkkei (Kazutaka), the first disciple ofYokoi Shonan, a Confucian, Jitsugaku (practical school) scholar at the end of the Edo period.The establishment of the Kumamoto-Yogakko can be traced to a proposal byYokoi\u27s nephew who studied in the USA Under the influence of L.L. Janes, a Protestantteacher in the Kumamoto-Yogakko, a group of students converted and became one of thefirst groups of Protestants in Japan, and were called the Kumamoto Band. Hatsuko alsoattended this school This was the first instance of co-education in JapanNext, the author turns to Hachiro’s father, Yuasa Jiro. Niishima Joe, founder ofDoshisha University, began his evangelical activity in his hometown, Annaka, after hisretun to Japan from the USA, and Annaka Church was founded by 30 people m 1878.Yuasa Jiro was the central figure of this Church. He was the eldest son of a largemerchant family in Annaka engaged in the production and sale of miso (soybean paste)and shoyu (soy source). He dedicated his energy to fostering a Christian community by,for example, establishing a common sericultural facility for those in need As Chairmanof the Gumma Prefectural Parliament, he was also committed to the establishment oflocal autonomy for prefectural governments free from the control of the centralgovernment. In addition, he played a pivotal role in the abolishment of licensedprostitution in Gumma Prefecture，a first in Japan. He was also elected to the Diet in itsfirst election in 1890.Many sought to marry Hatsuko. But she chose Yuasa Jiro for her husband eventhough he was a widower whose first wife had died after an illness leaving him withseveral children from that marriage.The start of their married life is interesting.Hatsuko did not move into the house inAnnaka as a daughter-inーlaw where Moyo,the competent mother-in law, was managingInstead, the couple started their new life in Akasaka, Tokyo, and invited motherlesschildren, one after another, to live with them, and Hatsuko herself bore eight childrenJiro was going to and fro between Tokyo and Annaka,taking on his responsibility of thefamily business m Annaka and at the same time devoting his energy to the prefecturalgovernment. Hatsuko IS said to have been stern with all the children Her strict attitudetoward the children was due to a combination of Puritan ethics and of a spartan educationbased on Confuciamsm. It is said that one time when Hachiro lied Hatsuko kicked himoff the veranda of the house onto the ground and hit him with a stick. Hachiro was thefirst boy to whom Hatsuko gave birth. This kind of parental discipline became his mentalbackbone throughout his life.Hachiro was baptized at the age of 16 (at DoshishaChurch). He wished “to be a righteous man before God and before people.＇’ At the age of18, he went to the United States, alone, as a young immigrant.The next in this series of articles will further address Hachiro’s life and work. Thiswill include his years at the Uninversity of Illmois working on his Ph. D., his scholarlyworks as a professor at Kyoto Imperial University and the “Doshisha Incident，＇’ in whichhe was forced to resign as the liberal president of Doshisha University when he wasaccused of being a traitor to his nation by the pressure of ultra-nationalists and militaristsThis kind of right wing ideological pressure was common m Japan until 1945.*Although this journal usually lists family names last in articles written in English, in this case,at the author\u27s request, we have followed Japanese name order

ユアサハチロウトニジッセイキ（ニ）コンチュウガクカラ「ドウシシャジケン」カチュウヘ

1. A Young Immigrant and University Study in the United States (1908-1921)Yuasa Hachiro made up his mind to do university studies after three years ofexperience as a farm laborer After Completing elementary school and high schooleducation, he studied at Kansas State Agricultural College and at the University ofIllinois, majoring in entomology, and received his M.S. in 1917 and his Ph.D. in 1921.He worked as a researcher in the Zoology Department of the University of Chicago andas an entomological engineer in the Department of Natural History at Illinois State.2. Teaching at Kyoto Imperial University and the Introduction of Ecology to Japan(1924-1943)Yuasa Hachiro married and returned to Japan. Having been invited to be a professorin the Department of Agriculture at Kyoto Imperial University, he taught students using an interdisciplinary approach and introduced the concept of “ ecology” to academic circles in his lectures on entomology. Under his guidance, scholars, such as lmanishi Kinji, broke new ground in the field of ecological evolution theory. Yuasa’s academic contribution was a kind of seed for the future development of primate studies at Kyoto University.When Yuasa was a member of the Council of Kyoto Imperial University, the“Takigawa Incident” happened It was a protest movement by the faculty and students of the Law Department of the University against the policy of the Ministry of Education to dismiss Professor of Law, Takigawa Yukitoki, for his liberal position Because Yuasaexpressed his sympathy with the protestors, he was blacklisted by the Ministry ofEducation.3.Suffering as President of Doshisya Univernty and His Resignation (1934-1937)Yuasa was invited to become the 10th president of Doshisya University. He believedthat his mission was to keep the spirit of Niijima Joe, the founder of Doshisya, alive.However, since Yuasa was marked as a liberal, his assumption of the presidency madeDoshisya the target of ultra nationalists. At that time, the presence of military officersattached to universities as military trainers caused serious problems for the universities.Especially, a military officer attached to Doshisya, Kusakawa Yasushi, an extremerightist and a man of abnormal character, instigated a movement to expel PresidentYuasa from Doshisya by agitating students. He was behind various incidents such as the Shinto Altar Incident and the question on the Educational Principle whether the basis of education should be Christianity or the Imperial Rescript on Education, etc. The faculty was divided into right and left, and remarks made in the Faculty Meetmg were distorted and leaked to the Ministry of Education, to the military authorities and the media. Posters saying,“Knock down the nation’s traitor, Yuasa !” were put on utility poles in the city of Kyoto. There arose a cry that Doshisya should be closed as long as Yuasa was president.Finally, in February 1937 Yuasa resigned as president of Doshisya. The “ DoshisyaIncident” was the beginning of subsequent oppression against Christians and others.4. Madras Conference and Visit to the USAThe International Missionary Conference (IMC) was held in the winter of 1938 to1939 in Madras,India. This was the first important worldwide conference ever to be held in Asia. Yuasa attended it with Kagawa Toyohiko and others. In the Conference, the controversy between Hendrik Kraemer and William Hocking over Christian monotheism and its relation to other religions arose. This subject is being discussed even today. Arter the Conference, Yuasa, with representatives of China, India, the Philippines and Africa were invited by churches in the USA to bring the “ Madras Message” to them. The organizer of this team was Ruth I. Seabury. They experienced the problem of racial segregation in the States during their rist. Opposition to segregation would eventually develop into the Civil Rights Movement in the nineteen fifties and sixties.*Althnogh this journal usually lists family names last in articles written in English, in this case, at the author’s request,we have followed Japanese name order

湯浅八郎と二十世紀(三)

I. Light and Shadow in the Japan-U.S. Relationship (1) Right after war between Japan and the U.S. broke out in 1941, a study group for peace after the war started in New York. John Foster Dulles (an international lawyer and a son of a pasture of Presbyterian church), who had been an assistant to President Woodrow Wilson, and who had attended the Paris peace treaty conference after WW I, was a member of this group. In this group meeting, he expressed his concern that if the victorious nations made one sided treaties after the present war, they would once again lay the foundation for a future war. This was the mistake that had been made after WW I, and he said that this mistake must not be repeated. In addition, in New York, the mayor and former missionaries began support activities for the Japanese who had lost theirjobs. Yuasa felt American good will deeply in those times. (2) On the other hand, on the West Coast of the United States, American authorities forced 1,230,313 Japanese immigrants to move into concentration camps. This included immigrants and their children with American citizenship, who made up 70% of the Japanese-American population at the time. All their property was lost, and the Japanese immigrants and their families were forced to stay in poor barracks in hastily erected camps in the desert. These new Americans were disappointed and enraged. Yuasa Hachiro visited those camps and told the people that this was one of the darkest pages in American history. However, he said that the War would come to an end eventually, and that since they were American citizens, they had the right and responsibility to contribute country, and that by doing this America would change for the better. Some Japanese were angry with him for saying this. After the War, there were remarkable activities done by Japanese-Americans in academic, educational, social and political fields. They could be proud of their upright Japanese-American identity. Eventually, their movement for redress moved the U.S. Congress, and in April 1988 the U.S. Government expressed an official apology, and the 60,000 survivors of the camps were given compensation of $20,000 each. Yuasa\u27s words to the immigrants seem to contain some important messages for our times as well. Now in the present world vast numbers of refugees and immigrants have been uprooted from their home countries due to political and racial struggles in Africa, the Middle East and other parts of the world. They are challenged to take root in foreign countries and to become responsible citizens there. II. World Peace and Democracy: The Vision of International Christian University After the defeat in WW II, ultra-nationalism and militarism were removed from Japan by the United Nations\u27 army of occupation. In addition, the Emperor promulgated a "negation of his divinity," and the constitution was changed into a democratic constitution. In October 1946, upon his return from the U. S., Yuasa took office as President of Doshisha University. For those young and middle aged people who had een brought up in the liberal atmosphere of the Taisho Democracy Era (1910-23), emocratic reform after the War was not something that they were forced to accept by an occupying army, but rather it was a "liberation" from "the dark valley" of the early Showa Era. In addition, after two World Wars, it seemed that the time had finally come to realize the long awaited dream of founding a Christian university with high academic standards. International Christian University (ICU) was founded through the collaboration of a preparatory committee of representative Japanese academics with North American Christian churches. These churches with a spirit of reconciliation (for Hiroshima and Nagasaki) were able to respond resonantly to the strong desires of the Japanese committee. In the course of events, it was in June 1949, at the Gotemba conference, held jointly by both the Japanese and the U.S. sides, that the foundation of ICU was decided upon and that Yuasa Hachiro was elected the first president (For details, please refer to my book, Higher Education for Tomorrow: ICU and Postwar Japan). President Yuasa started to create the university as a Liberal Arts College with the cooperation of excellent scholars from Japan, the U.S., Europe, and etc. Such phrases as, "Be a person who serves both God and the people", "Pledge to uphold the Universal Declaration of Human Rights", "Provide vision to youth", ICU as "the University for Tomorrow", and the concept of "the ICU Family" capture the guiding visions of the university\u27s formation period. These are all visions that President Yuasa articulated and helped to make manifest. He called on the professors and students from different educational ideas and cultures with different languages and histories who gathered there to achieve these visions and led them in the formation of the university. This process could be compared to the Biblical process of making one\u27s way through the wilderness. The university was not without its frictions, conflicts, dissatisfactions and problems. Some members were against Yuasa. However, Yuasa presented himself as a simple and optimistic man, who would often say, "I do my best, butjudgment is left to God." In any case, Yuasa seems to have been the suitable man to serve as the central figure in the adventurous beginnings of this new university

田沢義鋪の人間形成論 : 青年団教育に追求した国民主義の課題

Tazawa Yoshiharu (1885-1944) was an influential educator who founded and promoted the Dai Nihon Seinendan (the National Youth Organization). This organization was most active among the vast number of youth in farm or rural areas all over Japan during the period 1910-1940. Tazawa began his career as a district headman having been appointed by the Department of Home Affairs in 1910 soon after being graduated from Tokyo Imperial University. Around this time a national policy to re-organize rural communities through the joint efforts of the Ministries of Home Affairs, Education and Army was being pursued. The emphasis was on nationalistic moral education in order to overcome the moral vacuum after the Japan-Russo War, and to strengthen the physical and spiritual potentiality of the nation. Thus the government was anxious to re-organize Seinendan (youth organizations) in rural communities as the core for this movement. Tazawa Yoshiharu, although a bureaucrat in the Dept. of Home Affairs, was a sincere and influential educator and youth leader. He emphasized the importance of personality development in each individual and his initiative and creative role in the youth movement. He was definitely against militarism, totalitarianism and despotism. Thus he was liberal and democratic in his life philosophy. Under his leadership Seinendan grew rapidly throughout Japan and was organized on a national basis. He had an ideal to re-build the character of Japanese people as moral and righteous people. At the same time he was a romantic idealist who believed in the myth of the Imperial Household and regarded the Emperor as the spiritual basis of ethics and of the peace-loving nature of Japanese people. Meiji Shrine, as the spiritual symbol of nation, was built by the voluntary manual labor of fifteen thousand young people through Tazawa\u27s efforts. Through these kind of activities Emperor worship and romantic nationalism were propagated among rural youth throughout the nation. This energy was cleverly mobilized later toward ultra-nationalism by reactionary nationalists. The purpose of this essay is to analyze the nature and role of Tazawa\u27s nationalistic educational thought and activities in order to determine the positive and negative elements which were embodied in the nationalism of the pre-war Japan, and to search for the indigenous roots of humanism out of the Japanese spiritual soil

加藤完治の農民教育思想 : 国民高等学校運動と満州開拓団

Kanji Kato (1884-) was a unique educator of farmers who aspired to regenerate agricultural communities as the spiritual and material foundation of the nation. He was once converted to Christianity under the influence of an American missionary, but later he became an enthusiastic follower of Dr. Katsuhiko Kakei, a Shinto theorist and professor of law at Tokyo University. Kakei, having adopted Hegelian philosophy, developed a new interpretation of Shintoistic Nationalism. Thus it became Kato\u27s mission to educate the farmers to Shintoistic Nationalism. From another approach, Tadaatsu Ishiguro, a pioneering leader in the Ministry of Agriculture and Forestry, was seeking ways to solve the serious problem of farmers\u27 poverty, which was aggravated by a continuous agricultural crisis in the 1930\u27s. Ishiguro attempted to implement two policies. One was a kind of reform of the landlord system (which, however, only became realized by command of the U.S. Occupation Forces after World War II), and the other was a plan to develop an educational program for training leaders in rural communities. Ishiguro was planning to establish a Japan Higher Folk School, adopting the pattern of that developed in Denmark under the leadership of Nikolai F. S. Grundtvig, an outstanding Christian leader who worked to solve that country\u27s ruraIproblems. Kato was invited to serve as the first principal of this school, which, first in Tomobe and later in Uchihara, in Ibaraki prefecture, became the center of education of farmers in Japan. Same or similar kinds of folk schools with Kato\u27s educational thought and method, spread all over the country. This educational movement in its early stage was expected to be like that in Denmark. It might have given the impression of sharing some of the humanistic and democratic sentiments of other new educational movements of the Taisho period, which were typically critical of the formalistic public school system (under direction of the Ministry of Education) and emphasized informal educational methods, pragmatic combining of "labor" and "education", and practical concern for social problems, etc. But in reality Kato\u27s movement contributed to preparing, spreading and supporting the idea of Shintoistic Nationalism and fascistic ultra-nationalism in the thought pattern of the rural Japanese. Kato, when he realized that the second and third sons of poor peasants had no land to cultivate, was convinced simply that land had to be found for them somewhere in the world, and Manchuria offered the best opportunity. He persuaded military authorities, as well as the government itself, to adopt an agricultural emigration policy under which 5,000,000 poor peasants were to be sent to Manchuria. After the Manchurian War in 1931, this program became national policy, and Kato\u27s school became the center for training the emigrants to Manchuria. Later Kato proposed sending out young boys between the ages of 16 and 19, besides the adult emigrants. At the government\u27s request, many schools all over Japan were forced to select the best ten in ability and health among their graduating students and to send them to the school in Uchihara. They were trained there, and later at branches in Manchuria, in both agricultural and military practices. Then they were sent out to the northern frontiers as kind of colonial troops… a total of more than 300,000. Many of these capable and healthy boys, living under inhuman conditions in a severe climate, with poor food and heavy labor, suffered illness or died. Later, at the end of World War II, more than 80,000 boys, women and children were left behind by the Japanese troops and became tragic victims to the attacking Russians and Chinese. This paper is an analytical study of Kato\u27s Shintoistic Nationalism and the nature and role of his educational movement in the historical process of modern Japan. The content is as follows: I . Preface…the purpose of this paper. II. The Folk School Movement for "regeneration" of rural communities in the period of agricultural crisis. III. Kanji Kato\u27s Shintoistic Nationalism and his educational thought and method practiced and demonstrated through the Japan Higher Folk School Movement. IV. Emigration of farmers and youth troops to Manchuria as the result and continuation of Kato\u27s educational activities. V. The significant nature and problems of Kato\u27s nationalistic educational thought and movement in the history of educational thought in modern Japan

浮田和民の「帝国主義」論と国民教育 : 明治自由主義の系譜

When we trace the intellectual history of modern Japan, we realize that liberalism has not been understood properly and has consistently failed to obtain its citizenship. In general, liberalism has been misunderstood or even misinterpreted, intentionally or unintentionally. In the intellectual history of modern Japan, liberalism has been a stumbling block for both right wing nationalism and left wing revolutionary ideologies. Liberalism has frequently been regarded as an enemy of nationalism because it emphasizes individual values. Some interpreted liberalism as the unlimited expression of arbitrary desire. Some interpreted it as synonymous with laissez faire economy of capitalism or with anarchism. Not only the opponents of liberalism but even some of the socalled liberals caused further misunderstanding because of their misleading grasp of liberalism. The indigenous cultural soil with its traditional value concepts, which lacked concern for individual freedom, negatively colored and affected the nature of liberalism in the process of its indigenization. On the other hand, some types of traditional value concepts such as Wang Yang-ming\u27s Confucianism or the teachings of Shinran, founder of the Jodo Shinshu Sect, positively affected and helped its indigenization. In view of this general situation, we need to trace the deveolpment of liberalism in modern Japan and examine carefully the nature and characteristics of liberalism in Japan. In the first half of this article I briefly traced the genealogy of the rather genuine liberalism of the early part of the Meiji Period and then the process of distortion and supperession of this quality through the impact of chauvinistic nationalism. In the second half of this article, I tried, to explore the significance of the liberalism of Ukita Kazutami, a unique liberal who made important contributions to liberalism during the latter part of the Meiji Era (1900-1912). Ukita Kazutami (1859-1946), one of the Kumamoto Band Protestants, was educated at Doshisha and Yale University. He taught briefly at Doshisha and was an outstanding, lifelong professor at Waseda University as a scholar of the history of civilization and political science. He also served from 1909 to 1919 as the chief editor of Taiyo (the Sun), a leading and influential monthly magazine of that period. His essays on current affairs appearing every month in the magazine made a great impact on the Japanese public in the areas of constitutional democracy and universal suffrage. Thus he helped prepare the way for Taisho Democracy. In Japan as well as in the West in the early part of the twentieth century imperialism was not yet a clearly defined word, though this terminology was becoming popular as that which signified a vital or progressive nationalism. In Japan on the one hand Kotoku Shusui, a leading socialist (and later anarchist) published his book Imperialism: a Monster of the 20th Century (1901) in which he defined, with original insight, the word imperialism as an aggressive, dangerous nationalism woven with militarism (the warp) and patriotism (the woof). On the other hand Tokutomi Soho, former advocate of heiminshugi (democracy), was beginning to propagate "Great Japan\u27s Expansionism" particularly after the Sino-Japanese War (1894-95). In England John A. Hobson published his famous book, Imperialism (1902), but this had not yet been introduced into Japan. Lenin\u27s notable essay on imperialism appeared in 1916, fifteen years later than Kotoku\u27s Imperialism (1901). During such a period Ukita wrote books and articles on imperialism and national education from a basic interest in liberalism. The latter part of this article is aimed at examining the nature of Ukita\u27s interpretation of imperialism and its relation to liberalism. Contents I. A Genealogy of Meiji Liberalism A. Liberalism of the Japanese Enlightenment intellectuals such as Nakamura Masanao and Fukuzawa Yukichi who were under the influence of Victorian Liberalism of Great Britain. B. Liberalism of Nakae Chomin, a representative ideologue of the left Jiyu minken undo, and Ono Azusa, an ideological leader of the Kaishin-to and co-worker of Okuma Shigenobu, and the quality of the indigenous moral ideas of their liberalism. C. Christian concept of freedom - Uemura Masahisa and Uchimura Kanzo. D. Kato Hiroyuki\u27s social Darwinism (theory Tof social organism) and family state ideology which refuted and negated liberalism in order to give strong idealogical support to the Emperor\u27s nation. Such trends were strengthened by Japan\u27s expansionism and imperialism through the wars with China and Russia. II. Ukita Kazutami\u27s Interpretation of Imperialism and his Proposal for National Education A. Various interpretations and definitions of imperialism which appeared in the early part of the 20th century in Japan and the West. B. The unique characteristics of Ukita\u27s interpretation of imperialism and its relation to liberalism. C. Ukita\u27s advocacy for national education : to foster forward and responsible people to live in a world of imperialism. D. Ukita\u27s contributions toward Taisho Democracy and Liberalism support of the "organ theory of the Empepor", protest against the undemocratic handling of Kotoku\u27s high treason, advocacy of consti. tutional democracy with universal suffrage, etc. E. Ukita\u27s perspective on the progress of human rights for the future one hundred years in view of the progress of the past one hundred years

古いシンボルの連続と伝統の革新 : "アジアの近代化"考

In dealing with the question of methods or processes in the modern transformation or innovation of indigenous value systems in Asia, in order to develop more humanitarian and universalistic values, it is essential to explore how the indigenous cultural elements (impact from within) and the external influences interact. In the process of the modern transformation of Asian countries, there is always the possibility of materialistic or technological modernization through Westernization replacing the traditional elements on the one hand, and on the other, the possibility of total affirmation and glorification of the traditional. However, at the same time we find some sincere inquiry into the possibilities of a. more productive and creative transformation avoiding the above-mentioned unproductive dichotomy the search to bring forth hidden potentialities of humanitarian or universalistic elements from the bosom of the indigenous cultural soil, responding to or sometimes even reacting against the stimulations of the universalistic and. humanitarian values which accompanied the influences from the outside (from the West or from neighbouring countries) such as Christianity, religious or secular humanism, democracy, concepts of social justice, etc. In Asia we find some interesting methodological experiments of the productive transformation and innovation of such indigenous energies toward humanistic and universalistic values while maintaining genuinely Asiatic traditions and meaning. In this article the author tries to explore some productive approaches and methods of such changes for innovation of the Asiatic indigenous cultural values, taking up certain cases from Japan and also some from other parts of Asia, such as "Pantja Sila" of Indonesia in the struggles for independence and for new social order with spiritual and cultural ground for self identity of the people, and that of India in the search for peaceful co-existence in Asia in the postWar, or "Barangays" of the Philippines in an effort toward nation-building and the re-vitalization and democratization of indigenous rural communities

ペスタロッチ受容の方法と問題 : 高嶺秀夫と石井十次・留岡幸助の人間把握の対比をめぐって

In the history of modern Japanese educational thought, the Pestalozzian movement was once influential throughout the nation. This was during the Meiji period. Originally Pestalozzi had a unique structure of thought composed of a profound understanding of man based upon Christian concepts (though he was influenced by Rousseau), a deep interest in helping poor children to realize their true humanity in spite of the distorted conditions of their existence, and a new educational method or technique of accomplishing this. However the technique of Pestalozzianism has often been adapted without the underlying philosophy of concern for humanity. Takamine Hideo, a graduate of Fukuzawa\u27s Keio and later a principal of Tokyo Normal School and promoter of Pestalozzianism, was educated at Oswego Normal School which had adapted "Pestalozzianism" with its special emphasis on the method of "object lessons ". This method was introduced through England which had a unique emphasis on pedagogical techniques, and whose methods easily spread all over America in the time of industrial growth after the Civil War. In this paper I intend to re-examine and analyze the nature and problem of the type of liberal education which was labeled as the "Pestalozzian movement" and which was regarded as contradictory to nationalistic education in modern Japan, but which as a technical method of education, having been cut off from its spiritual root, was rather easily integrated with the moral education based upon Confucianism and Emperor worship and with the Japanese mythical view of history. I also contrasted this kind of adaptation with the educational thought of two Japanese Christian educators: Ishii Jyuji, the founder of the Okayama Orphanage, and Tomeoka Kosuke, the founder of the "family school" for juvenile delinquency, who in their understanding of man, their basic motive and method of education had much in common with that of Pestalozzi, although they have been almost entirely neglected in the history of modern educational thought in Japan

アジアの革新におけるキリスト教 : 孫文と宮崎滔天

Sun Yat-sen, one of the most outstanding leaders of the Chinese Revolution, was a Christian. In most of the biography of Sun Yat-sen in Japan, Marxian interpretation is distinct as a forerunner of Chairman Mao\u27s Chinese Revolution, but the Christian quality is almost completely excluded. He was a son of a poor farmer who lived near Macao and became a Christian when he was young, and he lived as a faithful Christian throughout his life. He led the Chinese Revolution with the confidence that he was sent by Jesus Christ to liberate the suppressed Chinese people, to help men to obtain equality and freedom. Thus, for him, the Three Principles of the People ("San Min Chu I" or "the Triple Demism") - nationalism (self-determination), political democracy (people\u27s right) and economic equality (sharing equal land) - and the principle of the Chinese Republic (in 1912-1913) had their spiritual and moral ground in Christianity. He died in the midst of anti-Christian movements in China during the 1920\u27s, having proclaimed that he had dedicated himself to the Revolution as a Christian. Miyazaki Torazo (Toten) was a unique Japanese among many who were interested in China, particularly in the Chinese Revolution. Different from the "Tairiku Ronin" (the Japanese loafers in the Chinese Continent who were interested to take over China and thus became the instruments of the Japanese Imperialistic expansion and invasion) and having sharply separated himself from them, Miyazaki Toten was an unusal Japanese who had genuine interest in, and sympathy with, the Chinese Revolution as a part of the Revolution of Asia and of the world to bring about equality and justice based on universal brotherhood on the earth. Thus Miyazaki discovered Sun Yat-sen as the leader for the coming Chinese Revolutions, and introduced him to the Japanese. He translated Sun Yat-sen\u27s "Kidnapped in London" into Japanese in 1898, which was fourteen years before a Chinese translation of this book came out. Thus he became a faithful supporter and co-worker of Sun Yat-sen until the end of his life. Miyazaki Toten was brought up under the influence of Kyushu Jiyu Minken (the movement for the People\u27s Rights) which was more interested in "nationalism" than in "human rights", but in his youth he became a devoted Christian. After a few years he became an apostate because of his doubt about the relationship between religion and science. Nonetheless, I think that Christian influence along with that of Tokutomi Soho\u27s "heimin shugi" nurtured Miyazaki Toten\u27s basic thought pattern or value system which stands for a revolution based upon universalism going beyond particularistic chauvinism. In this article, I would like to trace the process of development of Toten\u27s universalistic thought pattern in concept of man and social system and his identification with and commitment to Sun Yat-sen\u27s Chinese Revolution and inquire into the common roots in the value concept of both of these two figures who dedicated them-selves to the innovation of Asia in value concept and social and political system. Contents I . Sun Yat-sen, a Christian and Miyazaki Toten, an apostate. II. Personality Development of Miyazaki Toten and Christianity. -Development of his "Basic Thought Pattern"- a/Oegijuku School of Tokutomi Soho and young Toten b/Conversion of Toten and his "Basic Thought Pattern". c/Cobleigh Seminary (present Chinzei Gakuin) in Nagasaki and the Process of becoming an apostate III. The Value System - Concept of man and of social revolution of Toten in relationship to his participation in the Chinese Revolution. -Discovery of Sun Yat-sen and Co-operation with him in the Revolution - in an attempt of innovation of Asia- IV. Interest in the Eschatological View of the Crisis of History in Dai-Uchukyo (Hori Saikichi\u27s "Religion of Great Universe") and the Question of Recreating the Brutal in Human nature in relation to radical social Change