At Kobe, whither I fled from Hong Kong, I took a step of great importance. I cut off my cue, which had been growing all my life.
Sun Yat-SenRead
What problem does Pan-Asianism attempt to solve? The problem is how to terminate the sufferings of the Asiatic peoples and how to resist the aggression of the powerful European countries. In a word, Pan-Asianism represents the cause of the oppressed Asiatic peoples.
Interpretation
Pan-Asianism seeks to unite Asian nations to combat oppression and aggression from European powers.
The quote by Sun Yat-Sen articulates the core purpose of Pan-Asianism, which is to alleviate the hardships faced by Asian peoples and to challenge the domination imposed by powerful European countries. This ideology is rooted in a collective identity and solidarity among Asian nations, emphasizing the need for mutual support and resistance against external forces that perpetuate suffering and inequality.
In practice
This quote can inspire discussions in a university seminar about post-colonial theories.
At Kobe, whither I fled from Hong Kong, I took a step of great importance. I cut off my cue, which had been growing all my life.
After the Manchu government had carried on wars with foreign nations and had been defeated, China was forced to sign many unequal treaties. Foreign nations are still using these treaties to bind China, and as a result, China fails at whatever she attempts.
How can human rights be ever developed for the majority of Chinese people? The only way is to organize. To organize workers, peasants, merchants, industrialists, and students at the grassroots level.
At thirteen, I accompanied my mother to the Hawaiian Islands. There, for the first time, I saw the wonder of a steamship and the vastness of the ocean. From that time on, I was eager to acquire the knowledge of the West and to fathom the mysteries of nature.
Because of poverty, we must adopt the capitalist means of production to develop our resources to get rich. However, if we ignore the issue of social justice at the beginning of China's industrialization, we will sow the seeds of class warfare in the future.
China's republican politics is like a child who just started schooling. He must have a good teacher and be surrounded by good friends. By the same token, the Chinese people, new to the republican politics, must be educated properly. The revolutionary government should be the people's tutor to impart advanced awareness and experience.
Write a paper promising salvation, make it a "structured" something or a "virtual" something, or "abstract," "distributed" or "higher-order" or "applicative" and you can almost be certain of having started a new cult.
By speaking, by thinking, we undertake to clarify things, and that forces us to exacerbate them, dislocate them, schematize them. Every concept is in itself an exaggeration.
I wander though China. Without ever having boarded a plane. My travels take place here in the Tokoyo subways, in the backseat of a taxi... all of a sudden this city will start to go. In a flash, the buildings will crumble. Over the Tokyo streets will fall my China, like ash, leaching into everything it touches. Slowly, gradually, until nothing remains. No, this isn't a place for me.
It will be seen that the formula - 'Do what thou wilt shall be the whole of the Law' has nothing to do with 'Do as you please.' It is much more difficult to comply with the Law of Thelema than to follow out slavishly a set of dead regulations.
In the Twentieth Century war will be dead, the scaffold will be dead, hatred will be dead, frontier boundaries will be dead, dogmas will be dead; man will live. He will possess something higher than all these-a great country, the whole earth, and a great hope, the whole heaven.
Suddenly, madness was everywhere, and I was determined to learn about the impact it had on the way society evolves. I've always believed society to be a fundamentally rational thing, but what if it isn't? What if it is built on insanity?
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