The Problem of China

but it is important to realize that they are requisites, and that, without them, any system of State Socialism must fail. For industrial development, it is important that the Chinese should learn to become technical experts and also to become skilled workers. I think more has been done towards the former of these needs than towards the latter. For the latter purpose, it would probably be wise to import skilled workmen—say from Germany—and cause them to give instruction to Chinese workmen in any new branch of industrial work that it might be desired to develop. 3. Education.—If China is to become a democracy, as most progressive Chinese hope, universal education is imperative. Where the bulk of the population cannot read, true democracy is impossible. Education is a good in itself, but is also essential for developing political consciousness, of which at present there is almost none in rural China. The Chinese themselves are well aware of this, but in the present state of the finances it is impossible to establish universal elementary education. Until it has been established for some time, China must be, in fact, if not in form, an oligarchy, because the uneducated masses cannot have any effective political opinion. Even given good government, it is doubtful whether the immense expense of educating such a vast population could be borne by the nation without a considerable industrial development. Such industrial development as already exists is mainly in the hands of foreigners, and its profits provide warships for the Japanese, or mansions and dinners for British and American millionaires. If its profits are to provide the funds for Chinese education, industry must be in Chinese hands. This is another reason why industrial development must probably precede any complete scheme of education. For the present, even if the funds existed, there would not be sufficient teachers to provide a schoolmaster in every village. There is, however, such an enthusiasm for education in China that teachers are being trained as fast as is possible with such limited resources; indeed a great deal of devotion and public spirit is being shown by Chinese educators, whose salaries are usually many months in arrears. Chinese control is, to my mind, as important in the matter of education as in the matter of industry. For the present, it is still necessary to have foreign instructors in some subjects, though this necessity will soon cease. Foreign instructors, however, provided they are not too numerous, do no harm, any more than foreign experts in railways and mines. What does harm is foreign management. Chinese educated in mission schools, or in lay establishments controlled by foreigners, tend to become de-nationalized, and to have a slavish attitude towards Western civilization. This unfits them for taking a useful part in the national life, and tends to undermine their morals. Also, oddly enough, it makes them more conservative in purely Chinese matters than the young men and women who have had a modern education under Chinese auspices. Europeans in general are more conservative about China than the modern Chinese are, and they tend to convey their conservatism to their pupils. And of course their whole influence, unavoidably if involuntarily, militates against national self-respect in those whom they teach. Those who desire to do research in some academic subject will, for some time to come, need a period of residence in some European or American university. But for the great majority of university students it is far better, if possible, to acquire their education in China. Returned students have, to a remarkable extent, the stamp of the country from which they have returned, particularly when that country is America. A society such as was foreshadowed earlier in this chapter, in which all really progressive Chinese should combine, would encounter difficulties, as things stand, from the divergencies in national bias between students returned from (say) Japan, America and Germany. Given time, this difficulty can be overcome by the increase in purely Chinese university education, but at present the difficulty would be serious. To overcome this difficulty, two things are needed: inspiring leadership, and a clear conception of the kind of civilization to be aimed at. Leadership will have to be both intellectual and practical. As regards intellectual leadership, China is a country where writers have enormous influence, and a vigorous reformer possessed of literary skill could carry with him the great majority of Young China. Men with the requisite gifts exist in China; I might mention, as an example personally known to me, Dr. Hu Suh.[110] He has great learning, wide culture, remarkable energy, and a fearless passion for reform; his writings in the vernacular inspire enthusiasm among progressive Chinese. He is in favour of assimilating all that is good in Western culture, but by no means a slavish admirer of our ways. The practical political leadership of such a society as I conceive to be needed would probably demand different gifts from those required in an intellectual leader. It is therefore likely that the two could not be combined in one man, but would need men as different as Lenin and Karl Marx. The aim to be pursued is of importance, not only to China, but to the world. Out of the renaissance spirit now existing in China, it is possible, if foreign nations can be prevented from working havoc, to develop a new civilization better than any that the world has yet known. This is the aim which Young China should set before itself: the preservation of the urbanity and courtesy, the candour and the pacific temper, which are characteristic of the Chinese nation, together with a knowledge of Western science and an application of it to the practical problems of China. Of such practical problems there are two kinds: one due to the internal condition of China, and the other to its international situation. In the former class come education, democracy, the diminution of poverty, hygiene and sanitation, and the prevention of famines. In the latter class come the establishment of a strong government, the development of industrialism, the revision of treaties and the recovery of the Treaty Ports (as to which Japan may serve as a model), and finally, the creation of an army sufficiently strong to defend the country against Japan. Both classes of problems demand Western science. But they do not demand the adoption of the Western philosophy of life. If the Chinese were to adopt the Western philosophy of life, they would, as soon as they had made themselves safe against foreign aggression, embark upon aggression on their own account. They would repeat the campaigns of the Han and Tang dynasties in Central Asia, and perhaps emulate Kublai by the invasion of Japan. They would exploit their material resources with a view to producing a few bloated plutocrats at home and millions dying of hunger abroad. Such are the results which the West achieves by the application of science. If China were led astray by the lure of brutal power, she might repel her enemies outwardly, but would have yielded to them inwardly. It is not unlikely that the great military nations of the modern world will bring about their own destruction by their inability to abstain from war, which will become, with every year that passes, more scientific and more devastating. If China joins in this madness, China will perish like the rest. But if Chinese reformers can have the moderation to stop when they have made China capable of self-defence, and to abstain from the further step of foreign conquest; if, when they have become safe at home, they can turn aside from the materialistic activities imposed by the Powers, and devote their freedom to science and art and the inauguration of a better economic system—then China will have played the part in the world for which she is fitted, and will have given to mankind as a whole new hope in the moment of greatest need. It is this hope that I wish to see inspiring Young China. This hope is realizable; and because it is realizable, China deserves a foremost place in the esteem of every lover of mankind. FOOTNOTES: [110] An account of a portion of his work will be found in Tyau, op. cit. pp. 40 ff.