Читать книгу The China of Chiang K'ai-Shek: A Political Study - Paul Myron Anthony Linebarger - Страница 16

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The five-power constitution (wu-ch'üan hsien-fa) is a legacy of Sun Yat-sen, and is one of the cardinal dogmas of the San Min Chu I. Distinctively, two new powers are added to the familiar three: namely, the examinative and the control powers. Westerners might question the importance of segregating the impeaching, auditing and critical powers, unifying them into a new agency of government, along with a glorified, independent civil service system. Yet the five-fold division is to China a key point of governmental development.

The five-power system is based on the notions Sun Yat-sen had of democracy. He anticipated by a generation the need of strengthening democratic machinery to compete with Caesarian techniques. Merely to have qualified the suffrage, or to have narrowed the limits of popular action, would not have sufficed, for it was authentic democracy—government both representative and popular—which he desired, not an empty shell of nominal republicanism. In an effort to solve this dilemma, he employed the concepts ch'üan and nêng,[1] which may be translated "power" and "capacity," although the rendering would necessarily vary in accordance with the connotations to be encompassed.[2] He felt that it was a major discovery to apply in modern politics a distinction between the power which the people should have over government and the capability they had of operating the machine of state. Abandoning the state to the vagaries of public opinion, allowing the citizens free access to the powerful, complex controls of modern governance, or assuming that anyone and everyone had an expert's qualifications on all political subjects—this would, in Sun Yat-sen's opinion, wreck the government. Nevertheless, the people had to reserve a final power over policies and personnel of government, although they are themselves unqualified to operate the state mechanism. Hence the people were to exercise the four powers over the government: initiative, referendum, election, and recall. Compensatingly, the government was to possess the five rights over the people, based on the new separation of powers. To Sun, as a Chinese, the state was not the hand of the people; it was a separate institution above other institutions, democratic only in allowing access to itself and in justifying its authority by the ultimate sanction of popular vote. The new government could not be kept clean, prompt, and high-minded by the freak, casual operation of popular censure, nor staffed by whomever a mass fancy threw into office. It was, instead, to be a traditionally Chinese self-perpetuating bureaucracy, differing from the past only in being controlled and revised by popular instead of imperial will.

Accordingly, the ideal toward which the Chungking government strives may be epitomized as perfect bureaucracy subject to complete popular control. The two powers new to the West—examination and control—are to replace public opinion at levels of obscurity, technicality, and persistence where outside criticism could not reach; the plan of Sun Yat-sen provides for as much use of power through voting as is found in any Western state. This attempted solution strikes near the core problems of any modern government, wherever it may operate and whatever its conditions.

The five-power constitution posits a government of educated, expert men, in which qualifying examinations will precede election for administrative posts, and in which the examination and control yüan will—professionally, officially—replace the haphazard play of sentiment, anger, fancy, envy upon which Western peoples count to keep their democracy healthy and intact. The United States Government is the most complex and important institution in the United States, possessing inquisitorial powers wider and deeper than those of any private person or institution. Yet the Americans have no unceasing, professional, expert investigation of their government by their government, nor does a merit system extend to offices where it might have the drastic effect of thwarting operation of public opinion locally or temporarily debased.

This function, specializing power to strengthen it, explains the war-time survival of the five-power system as a fundamental theory of state. The Chinese have suffered from weak government for decades. Absence of dictatorship was largely owing to an inability to designate a dictator. The five-power system was preceded by a Nationalist government which employed the soviet form of organization—the one instance outside the Soviet Union of such application.[3] This had been set up for rapid, decisive action; thirteen years' preliminary application of the five-power system has shown this to be no less swift and effectual. Even the Communist leaders in China today are reconciled to the retention of the five-power system, although they would certainly like to modify its present organization.[4]

Reference to the general chart of government organization (see p. 330) shows the intricate pre-democratic system of government now applied. Consideration of the sources of policy in such a structure have, therefore, to appraise not merely two agencies—executive and legislative, with only a glance at the judiciary—as in America, but to examine a whole hierarchy of Party, general governmental, military-governmental, and autonomous policy-making agencies. Were it not for the thousands of miles, the unrelatedness in cultures, the complexities of language, and the inescapable awareness of race, Americans might long since have looked to China as the decisive, fresh political experiment of our times.

One further trait of the Chinese, which in Japan has been carried to the point of a national mania, is the respect for the constitutional (or Imperial) system as a symbol of purity and order. Western governments are like machines in common use; they operate for the general convenience and subject to the criticism of their members. Even dictatorships try to seem practical. The Confucian traditions of government by indoctrination, and particularly that of government indoctrinating through conspicuous example, motivated heavy ceremonialization of state functions. This often led a Chinese Emperor to become more and more majestic and aloof, to strive for archetypal perfection, until he became so much a model that he disappeared from public sight altogether, swilling and carousing himself to death in the gardens of the Forbidden City; his successors, if they came from the people, would seem practical and workable for a few generations, until they too succumbed to their own majesty. Some atrophy through majesty occurs even in the relatively new Chinese National Government, arrested but not eradicated by war-time vigor.