us.

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 m