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|p=Sūn Yìxiān

|w=Sun Yi-hsien

|w=Sun Yi-hsien

|j=Seon<small>³</small> Jat<small>⁶</small> Sin<small>¹</small>

|j=Seon³ Jat⁶ Sin¹

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Sun was born near [[Canton]] into a farmland owning family.  He attended an [[Anglican]] boys school in [[Honolulu]].  There he came under Western influence and particularly that of Christianity.  His father was a farmer who had been a tailor in Macao.  At the age of 13, he was sent for an education to the Kingdom of [[Hawaii]] (then an independent country), staying with his prosperous brother Sun Mei, a merchant, between 1879 and 1883. For three years he attended Iolani College, run by the Church of England, and acquired good English. In 1883 he attended two terms at Oahu College (Punahou School); he possibly also attended St. Louis College, a Catholic institution. His lifelong Christianity was formed in large part by his years in Hawaii. He attended Queens College in Hong Kong briefly, and was baptized there by an American missionary.<ref>Irma Tam Soong, "Sun Yat-sen's Christian Schooling in Hawai`i." ''Hawaiian Journal of History'' 1997 31: 151-178. Issn: 0440-5145 </ref>  

Sun was born near [[Canton]] into a farmland owning family.  He attended an [[Anglican]] boys school in [[Honolulu]].  There he came under Western influence and particularly that of Christianity.  His father was a farmer who had been a tailor in Macao.  At the age of 13, he was sent for an education to the Kingdom of [[Hawaii]] (then an independent country), staying with his prosperous brother Sun Mei, a merchant, between 1879 and 1883. For three years he attended Iolani College, run by the Church of England, and acquired good English. In 1883 he attended two terms at Oahu College (Punahou School); he possibly also attended St. Louis College, a Catholic institution. His lifelong Christianity was formed in large part by his years in Hawaii. He attended Queens College in Hong Kong briefly, and was baptized there by an American missionary.<ref>Irma Tam Soong, "Sun Yat-sen's Christian Schooling in Hawai`i." ''Hawaiian Journal of History'' 1997 31: 151-178. Issn: 0440-5145</ref>  

Sun studied Western medicine in [[Guangzhou]] (Canton) and [[Hong Kong]] from 1886 to 1892. He then worked for two years at the Jinghu Hospital for traditional Chinese medicine in [[Macao]], where he introduced numerous Western practices.  His political awareness dates from the early 1890s: his hatred of Western imperialism and his admiration for Japan's successful of modernization, drew him again and again to Japan, where he gained numerous friends and supporters.  

Sun studied Western medicine in [[Guangzhou]] (Canton) and [[Hong Kong]] from 1886 to 1892. He then worked for two years at the Jinghu Hospital for traditional Chinese medicine in [[Macao]], where he introduced numerous Western practices.  His political awareness dates from the early 1890s: his hatred of Western imperialism and his admiration for Japan's successful of modernization, drew him again and again to Japan, where he gained numerous friends and supporters.  

==Revolutionary, to 1911==

==Revolutionary, to 1911==

After 1894 Sun Yat-sen increasingly became a revolutionary, in touch with anti-imperial elements throughout the Chinese diaspora. In 1894 he petitioned the Manchu viceroy Li Hung-chang (1823-1901) for a program of modernization but he was ignored. Sun's comprehensive plan for saving China drew upon many influences in his life - Christianity, Western learning, and the success of modernization in [[Japan]], Hong Kong, and Hawaii. When his program was rejected, he felt he had no alternative but to become a professional revolutionary. In 1895, after the Chinese defeat in the [[Sino-Japanese War|First Sino-Japanese war]], Sun Yat-sen attempted his first revolution in Guangzhou: This was the first of his ten failed attempts. He escaped to Japan where he took the name Nakayama Shō (Japanese: 中山樵). He traveled widely in Asia, Europe and the U.S., preaching revolt and modernity, raising funds and recruiting followers. Several of his most ambitious revolts were staged with foreign assistance, one from Japanese-controlled [[Taiwan]] and one from French-controlled [[Indochina]]. The stunning [[Russo-Japanese War|triumph of Japan over Russia]] in 1905 energized his movement. In [[Tokyo]], he appealed to the many Chinese students and organized his Tóngménghuì (Chinese: 中國同盟會; Wade-Giles: T'ung-meng-hui), or Combined League Society, in 1905. The overthrow of the Qing Dynasty overshadowed all other goals and tended to obscure the multiple goals within the movement. With a formal organization behind him he redoubled his fund-raising and propaganda campaigns.  Hawaiian Chinese, particularly those in the Hilo region, contributed tens of thousands of dollars via small cash donations, the purchase of bonds, or  the purchase of gold banknotes.  Although a professed socialist, he worked well with capitalists and raised funds by promising businessmen  future economic concessions.<ref>Allen F. Damon, "Financing Revolution: Sun Yat-sen and the Overthrow of the Ch'ing Dynasty." ''Hawaiian Journal of History'' 1991 25: 161-186. Issn: 0440-5145 </ref>

After 1894 Sun Yat-sen increasingly became a revolutionary, in touch with anti-imperial elements throughout the Chinese diaspora. In 1894 he petitioned the Manchu viceroy Li Hung-chang (1823-1901) for a program of modernization but he was ignored. Sun's comprehensive plan for saving China drew upon many influences in his life - Christianity, Western learning, and the success of modernization in [[Japan]], Hong Kong, and Hawaii. When his program was rejected, he felt he had no alternative but to become a professional revolutionary. In 1895, after the Chinese defeat in the [[Sino-Japanese War|First Sino-Japanese war]], Sun Yat-sen attempted his first revolution in Guangzhou: This was the first of his ten failed attempts. He escaped to Japan where he took the name Nakayama Shō (Japanese: 中山樵). He traveled widely in Asia, Europe and the U.S., preaching revolt and modernity, raising funds and recruiting followers. Several of his most ambitious revolts were staged with foreign assistance, one from Japanese-controlled [[Taiwan]] and one from French-controlled [[Indochina]]. The stunning [[Russo-Japanese War|triumph of Japan over Russia]] in 1905 energized his movement. In [[Tokyo]], he appealed to the many Chinese students and organized his Tóngménghuì (Chinese: 中國同盟會; Wade-Giles: T'ung-meng-hui), or Combined League Society, in 1905. The overthrow of the Qing Dynasty overshadowed all other goals and tended to obscure the multiple goals within the movement. With a formal organization behind him he redoubled his fund-raising and propaganda campaigns.  Hawaiian Chinese, particularly those in the Hilo region, contributed tens of thousands of dollars via small cash donations, the purchase of bonds, or  the purchase of gold banknotes.  Although a professed socialist, he worked well with capitalists and raised funds by promising businessmen  future economic concessions.<ref>Allen F. Damon, "Financing Revolution: Sun Yat-sen and the Overthrow of the Ch'ing Dynasty." ''Hawaiian Journal of History'' 1991 25: 161-186. Issn: 0440-5145</ref>

One important collaborator was [[Huang Xing|Huáng Xīng]] (Chinese: 黄兴; Wade-Giles:Huang Hsing) (1874-1916), who in 1912 merged Sun's Tongmenghui (United League of China), into the new [[Kuomintang]] (KMT), or National People's Party. The two men formed a strong team. Sun provided ideas, funding and  external contacts, while Huang was the man of action who served the Republic as Minister of War in 1912-14.

One important collaborator was [[Huang Xing|Huáng Xīng]] (Chinese: 黄兴; Wade-Giles:Huang Hsing) (1874-1916), who in 1912 merged Sun's Tongmenghui (United League of China), into the new [[Kuomintang]] (KMT), or National People's Party. The two men formed a strong team. Sun provided ideas, funding and  external contacts, while Huang was the man of action who served the Republic as Minister of War in 1912-14.

In the early 1920s Sun announced an elaborated vision for China, the "Three Principles of the People" (San Min Chu I). The principles had been first sketched in 1905 and Sun's statements were  not concise or systematic. His program was a political document for the KMT and all of China that became sacrosanct, beyond criticism and change.  

In the early 1920s Sun announced an elaborated vision for China, the "Three Principles of the People" (San Min Chu I). The principles had been first sketched in 1905 and Sun's statements were  not concise or systematic. His program was a political document for the KMT and all of China that became sacrosanct, beyond criticism and change.  

The first principle, People's Rule&mdash;often translated as Nationalism&mdash;was long uppermost in his mind and appealed to the greatest audience.  It emphasized the importance of restoring China's equality with the Western powers, who, he said, had made China their collective colony. All Chinese were now called upon to identify with the nation and transcend regionalism and localism. The second principle, People's Authority, often given as Democracy, expressed Sun's ideas about the organization of power.  He believed that the people had sovereignty, but were still incapable of exercising it; therefore they must be guided by an elite&mdash;the KMT.  Drawing freely on Western theories of [[Republicanism|republicanism]], Sun was prepared to grant the people the four powers of election, recall, initiative, and referendum. The government of trained specialists would have five branches: legislative, executive, judicial, civil-service, and censorial. Finally, under minsheng or People's Livelihood, sometimes translated as Socialism, Sun drew on [[Henry George]] and other land reformers to argue that a tax on the unearned increment in land values would go far to solve China's fiscal and agrarian problems.<ref>Sein Lin, "Sun Yat-sen and Henry George: The Essential Role of Land Policy in Their Doctrines," ''American Journal of Economics and Sociology,'' Vol. 33, No. 2 (Apr., 1974), pp. 201-220 [http://www.jstor.org/stable/3485188 in JSTOR] </ref> Sun's thought was eclectic and unsystematic, and his proposals were often better suited to meeting the tactical needs of the moment than to formulating long-range solutions.  The third principle was an outgrowth of China's traditionalism incorporating ideas from socialism (the redistribution of private wealth to achieve equality) and capitalism (the government must represent the people in its effort to regulate capital).<ref> On changing views of his "socialism" see Michael R. Godley, "Socialism with Chinese Characteristics: Sun Yatsen and the International Development of China." ''Australian Journal of Chinese Affairs'' 1987 (18): 109-125. Issn: 0156-7365  [http://www.jstor.org/pss/2158585  in Jstor]; Robert A. Scalapino, and Harold Schiffrin, "Early Socialist Currents in the Chinese Revolutionary Movement: Sun Yat-sen Versus Liang Ch'i-ch'ao" ''Journal of Asian Studies'' 1959 18(3): 321-342. Issn: 0021-9118  [http://www.jstor.org/pss/2941585  in Jstor] </ref>

The first principle, People's Rule&mdash;often translated as Nationalism&mdash;was long uppermost in his mind and appealed to the greatest audience.  It emphasized the importance of restoring China's equality with the Western powers, who, he said, had made China their collective colony. All Chinese were now called upon to identify with the nation and transcend regionalism and localism. The second principle, People's Authority, often given as Democracy, expressed Sun's ideas about the organization of power.  He believed that the people had sovereignty, but were still incapable of exercising it; therefore they must be guided by an elite&mdash;the KMT.  Drawing freely on Western theories of [[republicanism]], Sun was prepared to grant the people the four powers of election, recall, initiative, and referendum. The government of trained specialists would have five branches: legislative, executive, judicial, civil-service, and censorial. Finally, under minsheng or People's Livelihood, sometimes translated as Socialism, Sun drew on [[Henry George]] and other land reformers to argue that a tax on the unearned increment in land values would go far to solve China's fiscal and agrarian problems.<ref>Sein Lin, "Sun Yat-sen and Henry George: The Essential Role of Land Policy in Their Doctrines," ''American Journal of Economics and Sociology,'' Vol. 33, No. 2 (Apr., 1974), pp. 201-220 [http://www.jstor.org/stable/3485188 in JSTOR]</ref> Sun's thought was eclectic and unsystematic, and his proposals were often better suited to meeting the tactical needs of the moment than to formulating long-range solutions.  The third principle was an outgrowth of China's traditionalism incorporating ideas from socialism (the redistribution of private wealth to achieve equality) and capitalism (the government must represent the people in its effort to regulate capital).<ref>On changing views of his "socialism" see Michael R. Godley, "Socialism with Chinese Characteristics: Sun Yatsen and the International Development of China." ''Australian Journal of Chinese Affairs'' 1987 (18): 109-125. Issn: 0156-7365  [http://www.jstor.org/pss/2158585  in Jstor]; Robert A. Scalapino, and Harold Schiffrin, "Early Socialist Currents in the Chinese Revolutionary Movement: Sun Yat-sen Versus Liang Ch'i-ch'ao" ''Journal of Asian Studies'' 1959 18(3): 321-342. Issn: 0021-9118  [http://www.jstor.org/pss/2941585  in Jstor]</ref>

Sun was the foremost advocate of land reform in modern China. He called for "maximization of land use," particularly with the idea of averting famine by increasing agricultural production. He emphasized rapid mechanization, the adoption of scientific techniques (especially chemical fertilizer), solving the problems of flood control and pest eradication, the promotion of domestic industry and farm credit, and improvements in storage and transportation. His emphasis on land utilization was primarily economic and technical.<ref> Chan Lien, "Sun Yat-sen on Land Utilization." ''Agricultural History'' 1968 42(4): 297-303. Issn: 0002-1482 </ref>

Sun was the foremost advocate of land reform in modern China. He called for "maximization of land use," particularly with the idea of averting famine by increasing agricultural production. He emphasized rapid mechanization, the adoption of scientific techniques (especially chemical fertilizer), solving the problems of flood control and pest eradication, the promotion of domestic industry and farm credit, and improvements in storage and transportation. His emphasis on land utilization was primarily economic and technical.<ref>Chan Lien, "Sun Yat-sen on Land Utilization." ''Agricultural History'' 1968 42(4): 297-303. Issn: 0002-1482</ref>

    

    

Though a supporter of female education and an opponent of [[foot-binding|footbinding]], Sun was unwilling to work for female suffrage against the wishes of his more conservative male supporters. Thus when the Tongmeng Hui merged with other parties to become the KMT , Sun accepted the exclusion of female members of the Tongmeng Hui from the new party and to ignore, at least temporarily, the issue of women's rights.<ref> Yu-ning Li, "Sun Yat-sen and Women's Transformation." ''Chinese Studies in History'' 1988 21(4): 58-78. Issn: 0009-4633 </ref>

Though a supporter of female education and an opponent of [[foot-binding|footbinding]], Sun was unwilling to work for female suffrage against the wishes of his more conservative male supporters. Thus when the Tongmeng Hui merged with other parties to become the KMT , Sun accepted the exclusion of female members of the Tongmeng Hui from the new party and to ignore, at least temporarily, the issue of women's rights.<ref>Yu-ning Li, "Sun Yat-sen and Women's Transformation." ''Chinese Studies in History'' 1988 21(4): 58-78. Issn: 0009-4633</ref>

==Image and reputation==

==Image and reputation==

Sun Yat-sen became an iconic figure for both the Nationalists of the KMT, and the Communists under Mao Zedong, and is revered in Taiwan and highly respected in China in the 21st century.<ref>For a negative view see J. Y. Wong, "Sun Yatsen: His Heroic Image a Century Afterwards." ''Journal of Asian History'' 1994 28(2): 154-176. Issn: 0021-910x </ref>  When China began a systematic program of modernization in the 1980s, interest in Sun was revived by the communist government as a hero of nationalism and modernization whose image could be used to promote national unification and economic development.<ref> Key Ray Chong, and Fang-fu Ruan. "The Resurrection of Sun Yat-sen for China's Modernization." ''Journal of Third World Studies'' 1988 5(1): 130-145. Issn: 8755-3449</ref>

Sun Yat-sen became an iconic figure for both the Nationalists of the KMT, and the Communists under Mao Zedong, and is revered in Taiwan and highly respected in China in the 21st century.<ref>For a negative view see J. Y. Wong, "Sun Yatsen: His Heroic Image a Century Afterwards." ''Journal of Asian History'' 1994 28(2): 154-176. Issn: 0021-910x</ref>  When China began a systematic program of modernization in the 1980s, interest in Sun was revived by the communist government as a hero of nationalism and modernization whose image could be used to promote national unification and economic development.<ref>Key Ray Chong, and Fang-fu Ruan. "The Resurrection of Sun Yat-sen for China's Modernization." ''Journal of Third World Studies'' 1988 5(1): 130-145. Issn: 8755-3449</ref>

==Bibliography==

==Bibliography==

===Biography and ideas===

===Biography and ideas===

* Schiffrin, Harold Z.  ''Sun Yat-sen: Reluctant Revolutionary. '' (1980)  280 pp.   

* Schiffrin, Harold Z.  ''Sun Yat-sen: Reluctant Revolutionary. '' (1980)  280 pp.   

* Sharman,  Lyon. ''Sun Yat-Sen, His Life and Its Meaning: A Critical Biography'' (1968), first published 1934 [http://www.questia.com/read/77550717?title=Sun%20Yat-Sen%20His%20Life%20and%20Its%20Meaning%3a%20A%20Critical%20Biography  online edition]

* Sharman,  Lyon. ''Sun Yat-Sen, His Life and Its Meaning: A Critical Biography'' (1968), first published 1934 [http://www.questia.com/read/77550717?title=Sun%20Yat-Sen%20His%20Life%20and%20Its%20Meaning%3a%20A%20Critical%20Biography  online edition]

* Wang, Huiyun.  "Comparing Discourses on Tradition and Modernization: Sun Yat-sen's and Gandhi's Perspectives on Social Change."  PhD dissertation U. of Chicago 1995. 313 pp.  DAI 1995 56(3): 1079-A. DA9523535  Fulltext:  [ProQuest Dissertations & Theses]]

* Wang, Huiyun.  "Comparing Discourses on Tradition and Modernization: Sun Yat-sen's and Gandhi's Perspectives on Social Change."  PhD dissertation U. of Chicago 1995. 313 pp.  DAI 1995 56(3): 1079-A. DA9523535  Fulltext:  [[ProQuest Dissertations & Theses]]

* Wang, Ke-wen. "Sun Yat-sen, Wang Jingwei and the Guangzhou Regimes, 1917-1925." ''Republican China'' 1996 22(1): 1-22. Issn: 0893-2344

* Wang, Ke-wen. "Sun Yat-sen, Wang Jingwei and the Guangzhou Regimes, 1917-1925." ''Republican China'' 1996 22(1): 1-22. Issn: 0893-2344