At that time, the freedom and civil rights movement reached its climax and swept across the country, attracting Su Feng, who was struggling in suffering and urged to change the status quo, and made him join it as an activist. In the same year, he participated in the "Love Club" organized by the Radical Liberal Party in Kyushu and actively carried out activities. During the summer vacation, he led students to Tokyo, the center of the civil rights movement. Here, he listened to the impassioned speech of the Prime Minister of the Liberal Party, Banyuan, and became close friends with famous civil rights theorists such as Chomin Nakae, Shigeki Tanaka, Zhu Chen of Racecourse, especially with Racecourse, and got a batch of books donated by Racecourse, such as Japanese Civil Rights Revision Theory and Japanese Grammar Theory, as well as Japanese translations of western scholars such as Molly, which opened his eyes. He said: "My initial political thought originated from Yoko.
1882 In the autumn and winter, there was a disagreement within the Liberal Party about whether Banyuan should go abroad. As a representative of the love society, Su Feng hoped that Banhara would stay and continue the struggle, but in the end, Banhara and Goto Shojiro finally went to Europe and America under the pressure of the government, divorced from the fierce domestic struggle, and Su Feng stayed. 1884, unwilling to be lonely, Su Feng went to Kochi Prefecture to meet with radical liberal films, Kong Kenji and Gu Chongxi, hoping to make a comeback. But at this time, the civil rights movement has tended to be at a low ebb. Kataoka and others either go boating and fishing, or escape from political affairs, or drink sad songs and do nothing. Su Feng was quite disappointed with this, and wrote a poem and sighed: "Who did Bing Xin sue? I read Chu Ci from Plum Blossom." Su Feng was very indignant at the compromise of the upper class of the civil rights movement, which inspired his unique determination from the opposite side. 1884, Dajiang Studies opened a new course, such as The Chamber of Secrets Manuscripts by Yoshida Matsuzaka, Historical Records by China, Warring States Policy, and British Constitutional History and Economics. I read many western democratic works, such as America.
That year, he wrote pamphlets "On the Qualification of Politicians after Meiji Twenty-three Years" and "Freedom, Morality and Confucianism"; 1885, he wrote19th Century Daily Youth and its Education (later renamed Youth in New Japan) and official opinion polls and comments; 1886 wrote articles on current affairs such as Japan in the future, attacking the dictatorship of the vassal state and advocating freedom and democracy, which caused great repercussions during the period when the civil rights movement declined and the press was silent. Tokutomi of Soh has won a large number of young followers, the number of students in Dajiang University has soared, and Su Feng has gained a great reputation in the press.
1886, Toku tomisoh put all his eggs in one basket, closed Dajiang Art Villa regardless of students' demands, moved his family to Tokyo, and participated in media competition. He declared: "We are not Tian Sheren who died of old age. It is time to fight for the Central Plains. I am good at politics, and I want to guide world politics according to my hope. If this is ambition, this ambition is in full swing. " 1887, he founded Friends of the People magazine based on the American magazine National. The editorial department was named "Friends of the People", aiming at the Europeanization of aristocrats represented by "Minglu Pavilion" at that time. The first issue of the magazine focuses on criticizing Ito Bowen and others for copying the policies of food, clothing, housing and transportation in Europe and America, and the second issue focuses on the issue of amending unequal treaties that is of national concern. Friends of the Nation became an instant hit, and the circulation of the first issue reached tens of thousands, which surprised Su Feng himself.
1890, he founded the national newspaper again, which realized his long-cherished desire to run a newspaper. His own policy of running a newspaper is. 1, improve politics. 2. Improve society. 3. Improve the level of literature and art.. Perfect religion. This policy shows that he is a reformist. He posed as a newspaper giant, manipulated public opinion, intervened in the struggle of Matsuzaka's just cabinet, supported Lu Aozongguang, Minister of Agriculture and Commerce, and opposed Mijiro Shinagawa, Minister of the Interior. In the multi-color imperialist trend of thought after the outbreak of the Sino-Japanese War of 1894-1895, the word "inflation" is a common fashionable word in Japanese newspapers and periodicals, and it is also a true expression of the national mentality at that time. Perhaps it can be said that the word "inflation" is a cultural symbol that embodies Japan's "spirit of the times" at that time. The expression "swelling national" has been used by the above-mentioned alpine cattle, and the word "swelling" is deeply loved and used more frequently than that of Telford Su Feng.
In the week before the Meiji government provoked the Sino-Japanese War of 1894-1895, Dong Yinghong couldn't hold back his excitement, advocating that the 1894- 1895 war was "an opportunity to expand Japan" and "a lot of trophies can be obtained" through the war. What does this trophy mean? He relayed: "Establish a base area for national expansion in Toyo, open the ditches for expansion, remove the obstacles for expansion, and let the world know about the expanding Japan." In this way, internationally, we can "compete on an equal footing with other expanding nationals in the world arena", while at home, we can achieve the goal of "consolidating national unity and deepening national love", thus making "Japan, which has shrunk for 300 years, leap into an expanding Japan". "Expanded Japan" is the national image of imperialist Japan that Japan tried to shape through the Sino-Japanese War of 1894-1895. His intention is roughly as follows: Japan got rid of the national crisis through the Meiji Restoration and became the only country in Asia to achieve national independence. Subsequently, a series of bourgeois reforms were carried out non-stop, and the "most advanced capitalist country" in East Asia was quickly built. The rise of national strength has enhanced the self-confidence of the nation. By the 1980s and 1990s of 19, how to further enhance the "national image" has become a major issue in Japanese ideological circles. Therefore, before the Sino-Japanese War of 1894-1895, the Europeanized cultural group "You Min She" led by Su Demin and the quintessence cultural group led by Lu Jienan, Miyake Serrei and Shiga Chuangang launched a long-lasting cultural debate. Tokutomi believes that in order to be a great nation like Britain, we must completely deny the traditional Japanese cultural values and fully absorb the western material civilization and spiritual civilization, so as to achieve the same status as the western "great nation". On the other hand, the school of quintessence culture believes that total westernization will inevitably weaken the "self-confidence" of Japanese people, and they advocate "preservation of quintessence", tap and utilize the value of Japanese traditional culture, and cultivate the spiritual quality of Japanese "big people". For example, Shiga Shiga's masterpiece On Japanese Scenery shows the "chic, beautiful and ups and downs" of the Japanese environment from the perspectives of geology, landform, biology and meteorology, so as to arouse the patriotism and self-esteem of the Japanese people. Due to the limitations of the times and the defects of their own theories, these two cultural groups failed to solve this problem. As far as the ideas of the quintessence cultural groups are concerned, as pointed out by the Friends of the People, Japan's "beauty of scenery" cannot constitute a sufficient basis for Japan's equivalence with the West, because "our country can never be saved by the natural beauty of Mount Fuji and Lake Biwako". So, what about doing what Europeans advocate? 1883, the editorial "The Character of Japanese Nationals", the organ magazine of People's Friends Society, lamented that although Japan has strengthened its national strength and shown great progress by adopting various systems of western civilization, it has not won the respect of western countries: "In East Asia, the most advanced, fastest developing, most civilized, most knowledgeable and strongest nationals still cannot. This kind of words mixed with annoyance and resentment reflected Japan's anxiety in negotiating with western countries to amend unequal treaties for a long time.
Psychoanalysis tells people that anxiety often turns into "projection". Individuals will attribute their unpleasant impulses to others, that is, externalize their inherent dangers, and so will a nation. Before the Sino-Japanese War of 1894-1895, the general mentality of Japanese ruling and opposition parties was that "white" civilized people often failed Japan's efforts to amend the unequal treaties, because they equated "civilized" Japanese citizens with "barbarians" of the disadvantaged ethnic groups around Japan. The most representative rhetoric is Fukuzawa Yukichi's "On Leaving Asia" published by 1885, complaining that Japan's "unfortunate people" have two "evil neighbors"-"one is zhina and the other is North Korea", and "from the perspective of western civilization, Japan is regarded as a similar country because of the geographical connection of the three countries", so it is necessary to "sincerely refuse the evil friends of Asia and the East". Su Demin further developed Fukuzawa Yukichi's thought of "leaving Asia and entering Europe" and advocated invading neighboring countries to show "the expansion of Japanese nationals". Shortly after the Sino-Japanese War of 1894-1895, he wrote in Friends of the Nation: "We stand in front of the world and will never forget that decisive battle. Why? For the reform of North Korea, for the alliance under Beijing, and for hundreds of millions of reparations, if our country wins an amazing victory in this Armageddon, the misunderstanding will be completely solved. The true image of our country and the characteristics of our people are just like the fog is clear and the mountains are clear. " Tokutomi Soh is like a gambler. He bet on this unjust war to show the world the expansion of Japanese nationals. Due to the corruption and incompetence of the Qing court, the Japanese army achieved success in both land and sea battles. When Lushun fell, Tokutomi of Soh seemed to win a slam and swagger out of the casino. He said, "When we face the world, we should not only be called Japanese, but also boast about Japanese. Japanese names, like Sasakawa's name after Chen Wu War and Wellington's name after Waterloo War, mean fame, glory, courage, triumph and victory everywhere. The so-called' Mochow has a long way to go, and no one knows a gentleman in the world' is actually the modality of Japanese nationals in today's world. " The Sino-Japanese War of 1894-1895 was like an "expander" for Japan, which "inflated" the image of a Japanese "great citizen". Dexiu is a man who is proficient in imperialism. He saw the importance of obtaining "commercial rights" in the competition of imperialist powers when Japan did not have the conditions of imperialism economically. When the Japanese army occupied Liaodong Peninsula, he accompanied him as an army reporter, expressing the feeling that "the trip to Liaodong Peninsula was really pleasant", because Japan acquired "new territory" in order to expand its commercial rights, so that it was "crying without tears" when it was forced to return to Liaoning under the interference of the three countries. He advocated that "expanding Japan should not only rely on its military strength, but also rely on its commercial strength", and that "in the late19th century, just as business is a kind of war, war is also a kind of business", and predicted that "this wonderful combination of military and commercial elements" will be more prominent after the 20th century. These words and deeds of Su Feng, a thinker, revealed that the Sino-Japanese War of 1894-1895 was by no means a simple military feudal war to expand territory, but a clear intention of consciously participating in the imperialist powers to carve up the world and compete for markets and raw materials.
Su Demin inherited Fukuzawa Yukichi's thought of civilized aggression, and claimed that the international significance of the Sino-Japanese War was "a heavy blow to the stubborn ideas of the world, and let the barbaric society bathe in the grace of civilization". This is from the standpoint of so-called "civilization", which puts on the cloak of justification and sanctification for imperialist aggression against small and weak nation-States. After returning from Lushun, he wrote an article in July 1895, comparing Japan to the ancient Roman Empire, and thinking that Japan, like ancient Rome, had the same influence on Mediterranean countries, and the Japanese nation should have the obligation to popularize "civilization" in East Asian countries and the South Pacific region. He explained that among the citizens in East Asia, "the only one with political and organizational ability is my Japanese citizen; Only Japanese nationals have a national concept. " He advocated that Japan should compete with western powers on an equal footing and realize the historical mission of "carrying forward" the Japanese national spirit.