After the second revolution, Sun Huang went into exile. Sun Yat-sen's "thinking about state affairs at night, every time he sees the danger of the overall situation, people will die, and they can't help themselves", so he decided to reorganize the Kuomintang into the China Revolutionary Party, "to fight for the revolution again and do the duty of saving the country at the expense of spirit". He "never forgets the past, and the future is a teacher, so it is not unified" (letter to Huang Jingnan and others. ), so the China Revolutionary Party "takes obedience as the only requirement" (letter to Comrade Chen Xinzheng and Nanyang).
Party members "must sacrifice their life, freedom and rights for the success of the revolution", "make an oath" (general chapter of China Revolutionary Party), "willingly obey" Sun Yat-sen (letter to Comrade Chen Xinzheng and Nanyang), and sign and seal it. According to eyewitness Juzheng's memory, Sun Yat-sen said to the "revolutionary comrade" with a firm attitude and a tough tone:
The revolution must first have a unique (lofty and great) leader, and then it can be promoted. For example, the body makes the arm, and the arm makes the finger, which becomes a strong group personality.
Second, the revolutionary party can't be leaderless or compete for each other's strengths. It must be absolutely obeyed under the leadership of a single leader.
3. Mr. Sun represents me. I am the one who overthrew autocracy, established a republic and initiated and implemented it. If you leave me and talk about republicanism and democracy, it is the opposite. Loyal revolutionary comrades should not obey personal views. This idea is wrong. In order to achieve the revolutionary goal, I must ask my comrades to obey me. To tell the truth, many of you don't understand and have limited knowledge, so you should follow me blindly. ...
Fourth, it is not my responsibility to revive the revolution. Comrades have to listen to me if they want to talk about revolution again ... I dare say that there is no revolutionary mentor except me. If I still don't think I'm a revolutionary comrade against my will, I'll erase the sentence "obey Mr. Sun and talk about revolution again", which I can't promise and there is no room for concession.
As a pioneer of the democratic revolution, Huang Xing and Sun Yat-sen fought side by side for nine years, but once parted ways because of the dispute over the principles of the founding of the China Revolutionary Party. As far as the ideological essence is concerned, the debate on the principles of the China Revolutionary Party is a direct collision of two freedoms. The cooperation between Huang Xing and Sun Yat-sen began at 1905, and one of the bases of their cooperation was the idea of freedom and equality. Although Sun Huang's life experiences are different, one thing is very similar. They all established their revolutionary ideas through the baptism of western learning. Although Sun Yat-sen was educated by traditional culture, he was mainly exposed to capitalist societies such as Hawaii and Hong Kong from the age of thirteen to twenty-six, and received a systematic western capitalist education. From this, he saw the sharp contrast between the western capitalism and the feudal system in China, felt the decline of the motherland and the suffering of his compatriots, and thus had the desire to "improve the motherland and save our compatriots". He proposed that to turn the ideals of freedom, equality and universal love advocated by western enlightenment thinkers into the reality of China society, we must "learn from the West and use it". In his early years, Sun Yat-sen's concept of freedom not only recognized that "everyone has the right to be gifted" (a speech at the welcome meeting of the Guangdong-Guangxi Association), but also emphasized that freedom is "for the people" and "everything is for the people" (a speech at the welcome meeting of military and political representatives in Hubei Province). This obviously bears the imprint of Hobbes, Locke and others' views of freedom in17th century England. Both Hobbes and Locke emphasized natural human rights. In the relationship between individuals and society and country, they think that individuals are the first, society and country are the second, individuals are the source, society and country are derivatives, individuals are the purpose, and countries are the means.