Daido Shiso (Great Commonwealth Thought)

A Chinese utopian idea that envisions a free, equal, and peaceful society without class discrimination or exploitation. Datong is defined in the Book of Rites, Liyunhen, as "a world in which no one monopolizes power, everyone is equal, wealth is shared, livelihoods are guaranteed, everyone can fully demonstrate their talents, and there is no crime," but the idea also appears in many earlier documents, albeit fragmentarily, such as Mozi's idea of ​​love and interdependence, Laozi's idea of ​​a small country with few people, and Xu Xing's idea of ​​the ruler and his subjects working equally. After the Han dynasty, there appeared two types of ideas: a utopia depicted by a passive, escapist ideology, a projection into the world of immortals, and a proactive attempt to realize a well-landed farming system as a political ideal. The realization of a Datong world was also the goal of the peasant uprisings (rebellions) that occurred frequently throughout history. Kang Youwei, a leader of the Reform Movement in the late Qing Dynasty, linked the theory of the Liyun chapter with the theory of the three worlds of the Gongyang school of the Spring and Autumn Annals to describe the stages leading to the Great Tong World in his Commentary on Liyun, and described the conditions of suffering in this world and the path from there to the Great Tong World, as well as what the Great Tong World would be like in his Da Tong Shu (1935). Incidentally, the establishment of the League of Nations in 1919 seems to have been seen by Kang Youwei as the realization of the Great Tong World.

[Kazuo Arita]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国的ユートピア思想で、階級的差別や搾取のない自由平等平和の社会を構想する。大同とは、『礼記(らいき)』礼運篇(れいうんへん)に「権力を独占する者がなく平等で、財貨は共有となり生活が保障され、各人が十分に才能を発揮することができ、犯罪も起こらない世の中」と定義されているが、考え方としては、それ以前の文献にも、墨子(ぼくし)の兼愛交利とか、老子の小国寡民とか、許行の君臣並耕などのように、断片的にではあるが数多く現れている。漢代以後は、消極的な現実逃避的な思想の描く理想郷、神仙の世界に投影されたものと、積極的に政治的な理想としての井田(せいでん)制の実現を企図したものとが現れている。また歴史上しばしば発生した農民起義（叛乱(はんらん)）においても、大同的世界の実現がその目標となっていた。清(しん)末変法運動の指導者康有為(こうゆうい)は、礼運篇の説と春秋公羊(くよう)学の三世説とを結び付けて大同世に至る段階を『礼運注』において、また現世における苦しみの状況とそこから大同世に至る道程および大同世のありさまを『大同書』（1935）において描いている。ちなみに、1919年の国際連盟の成立は、康有為には大同世の実現と映ったようである。

［有田和夫］

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