메이지 아시아주의와 근대 중국혁명의 만남
A Failed Encounter: Meiji Asianism and Chinese Revolution at the Turn of the 20th Century
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This article focuses on the Japanese Asianism with the relationship to the Chinese revolution after Wuxu Restoration in 1898. It has not been fully illuminated that there existed specific historical and ideal context in which both Chinese and Japanese intellectuals were sharing visions on establishing union or federation among Japan and China. The critical point of Asianism as a thinking was the year of 1898, when, on the one hand, Toatobunkai under the leadership of Konoe Atsumaro was formed in Japan, and Wuxu Restoration was broke out and ended up failure on the other hand. Despite Konoe’s outstanding idea of Shina Hozenron(支那保全論), Toatobunkai failed to implement a coherent policy over China’s revolution and, after all, paved a way to join the ranks of imperialist countries by adopting the hardline policy toward Russia. Here comes a fundamental irony of Asianism: Asianism as a coagulation of antiestablishment idea gave a shape to the Japanese rightwing through their ruptured experiences of engagements in Chinese revolution via multiple routes, and, as a result, opened up a road for Asia invasion. The irony of Asianism is deeply related to that of Meiji Restoration itself: that is, it was following the Western modernity on the one hand, while seeking for an alternative modernity to it. It is possible that the Kimera-like face of Meiji-Asianism with multi-layered irony was posing breach in the idea of solidarity in Asia from the beginning.
Abstract
This article focuses on the Japanese Asianism with the relationship to the Chinese revolution after Wuxu Restoration in 1898. It has not been fully illuminated that there existed specific historical and ideal context in which both Chinese and Japanese intellectuals were sharing visions on establishing union or federation among Japan and China. The critical point of Asianism as a thinking was the year of 1898, when, on the one hand, Toatobunkai under the leadership of Konoe Atsumaro was formed in Japan, and Wuxu Restoration was broke out and ended up failure on the other hand. Despite Konoe’s outstanding idea of Shina Hozenron(支那保全論), Toatobunkai failed to implement a coherent policy over China’s revolution and, after all, paved a way to join the ranks of imperialist countries by adopting the hardline policy toward Russia. Here comes a fundamental irony of Asianism: Asianism as a coagulation of antiestablishment idea gave a shape to the Japanese rightwing through their ruptured experiences of engagements in Chinese revolution via multiple routes, and, as a result, opened up a road for Asia invasion. The irony of Asianism is deeply related to that of Meiji Restoration itself: that is, it was following the Western modernity on the one hand, while seeking for an alternative modernity to it. It is possible that the Kimera-like face of Meiji-Asianism with multi-layered irony was posing breach in the idea of solidarity in Asia from the beginning.
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