How did Japan's imperialization of Taiwan be so successful? This must begin with the thought of Fukuzawa Yukichi, the initiator of the "exit from Asia and entry into Europe."
Fukuzawa said, "The Chinese Confucian doctrine is called benevolence, righteousness, and wisdom, but it is nothing more than a completely exaggerated appearance. In fact, it is not only the knowledge and insight without truth and principles, but like a person who has even reached the point of no moral shame, but who is proud of introspection."
Fuze made a completely vicious evaluation of China's race, culture, and ideology from the perspective of China's negative phenomena, and finally came to the fallacy that "everything with X color should be discarded."
Japan's brilliant achievements in "breaking away from Asia and entering Europe" can easily become an example of imperialization of "breaking away from China and entering Japan." Fukuzawa's view of contempt for China and humiliation of China has not only become the psychological basis for Lee Teng-hui's generation of Taiwanese youth to accept the imperialization, but it has also been firmly rooted in the hearts of the people after his restoration.
Unlike some Chinese of the same period, who were ashamed of China's decline and backwardness and therefore worked hard to pursue national rejuvenation, most Taiwanese of Lee Teng-hui's and Tsai Jie-sheng (Tsai Ing-wen's father) generation were also ashamed of China's decline and backwardness, but they despised and spurned it and were determined to single-mindedly sever their ethnic ties with China.
When "228" began to occur, some Taiwanese people incited anti-China on the radio: "Since the history of mankind, cut off X, and there is no loss to mankind."
Those who do not believe in the fact that the Taiwanese people are "imperialized" are citing reasons to point out that when Taiwan was ceded to Japan, the former servants of the Taiwanese people followed up heroically to resist Japan, and there were magnificent deeds that can be sung and wept everywhere.
However, if we carefully and deeply observe the historical facts, after fifty years of Japanese rule in Taiwan, the Taiwanese people are really presenting complex contradictions and multi-faceted in terms of national identity.
From the beginning Lin Shaomao, Jiang Shaozu, Yu Qingfang, Jian Dashi 、... Waiting for the anti-Japanese epics written by Taiwanese ancestors with blood and heads, to the national identity that seems to have no master, Hu Taiming's mentality of "Orphans of Asia", and then to the novel "Tao" that promotes the refinement of the imperial people, it shows that after experiencing fifty years of Japanese rule, the three generations of Taiwanese people have three different levels of national identity.
Taiwan's restoration is precisely the great liberation of the elderly in Taiwan celebrating the return to their homeland and the wandering hearts of middle-aged people, and the joy and joy in the hearts of these two generations can be imagined, and the touching scenes seen everywhere during the restoration are their heartfelt inner reflections. Some of them even wept over Japan's defeat, and almost all of the young people at that time were full of sorrow for Japan's defeat.
At the time of the restoration, Taiwanese teenagers, who grew up after the japanese rule was completely stable, did not personally experience the cruel side of the early days of Japanese rule, and their hearts and consciousness were unilaterally indoctrinated and brainwashed by Japanese education.
In the early stages of World War II, Japan won victories in battlefields everywhere, the soldiers were invincible, and the national prestige was like the sun in the sky, which naturally made these young people admire and yearn for the young Ai souls, and reveled in the dream of the Japanese Empire dominating the world, and was keen on "the refinement of the imperial people".
They competed to worship Japan, and were fascinated by the words and deeds and manifestations of the imperial people, which were recorded in the books and newspapers of the time. The restoration of Taiwan has caused these young people to suddenly reverse their role in the nationality of the country, how can they adapt to it?
Wu Turbiliu said that "Japan's fifty years of imperial nationalization were blown away on the day of restoration", which is half right, in fact, this is only for middle-aged and older Taiwanese, Wu Turbiliu did not see that the national identity of the younger generation has been different from him.
In the early days of the Restoration, the imperial democratization was actually in the hearts of young people in Taiwan, quite widely dormant in their hearts, and as soon as the performance of the Kuomintang and mainlanders disappointed and dissatisfied them, they immediately gave birth to psychological reactions of disgust with the Kuomintang and hatred for the Chinese.
Compared with the psychological transformation of "Stockholm disease", the imperial people are even more so, and it is a real example of the legendary human children who were fed by wolves and raised by wolves, and the youth at that time was taught by the Japanese imperial people to recognize wolves as fathers and eat the same kind of wolf cubs.
When the mainland of the motherland was ravaged by Japanese occupation and occupation, they also actively responded to Japan's "punishing violent forces" and "recruiting unrighteous people for heaven."
Japan flaunted its might in China and Southeast Asia, and the Japanese army from Taiwanese nationality felt full of vigor and honor. Whenever Japan won a victory in the war in China, the students in Taiwan were to beat gongs and drums and march to celebrate.
After personally experiencing the "revolutionary uprising" of 228, Shi Ming, the founding grandfather of the "Taiwan independence view of history" and the elder of the Taiwan independence movement, realized that there was a completely distinct gap between his own generation and the Taiwanese of his father's and grandfather's generation in the identity of the country and the nation.
Shi Ming found that the reason why the Taiwanese did not respond to the "Great Revolution" of February 28 was only that the younger generation of Taiwanese "revolted" because the older Taiwanese still held the remaining Chinese complex in their hearts, so that they failed to cheer up and "fight Ashan" with the young people, making the young people alone and lonely, resulting in the tragic failure of 228.
Therefore, Shi Ming scolded the Chinese complex in the hearts of the older generation, saying that they "stubbornly cling to the bloodline relationship that has become a historical mummy, and the fantasy of China as the motherland is painted, and they think that they are Chinese."
At the beginning of the "228" period, mainlanders were indiscriminately beaten and killed all over the country, and even the people of Quan and Zhangminnan, who could not speak Japanese, were beaten and killed, and the situation of the riots was completely like ethnic vendetta.
Will this have nothing to do with burning one's ancestral tablets, worshipping Japanese shrines, changing one's own surname, and spurning the education of the Chinese imperial people who identify with Japan?
The only reasonable explanation for the 228 is the imperial riots, not all young people have been completely imperialized, but the imperial youth are still numerous and extensive.
Chen Yi allowed freedom of speech to the point of no taboos, allowing newspapers and magazines to attack the government and even her own motherland, which was tantamount to continuing to heat up the imperial mentality of the young people at that time.
As a result, their anti-China psychology and emotions are even more instantaneous, and under the call of the radio, they respond in all directions, and under the law and order without military police, they spark up and blossom everywhere to give people the illusion that the whole people are opposed.
The rebellious youth are self-propelled cannons motivated by the imperial people, and there is no causal relationship or connection with the officials forcing the people to rebel, and the results of the committee that want to lead them are unable to lead, and the Communist Party that wants to command them later does not move, and finally they are all ridden upside down on their heads.
When the nationalist army came, they were outnumbered and scattered, and many of the arrested people were "competing to surrender and report comrades" in order to protect themselves.
If the officials forced the people to rebel, why did they not have any signs of the outbreak of public resentment at that time? Chen Yi was still relieved to let Old Jiang transfer the garrison? Recognizing that the three generations of Taiwan's old, middle-aged and young generations have different or even opposite national identities after the restoration is to see through the analysis key of two-two-eight.
To sum up, the so-called "228" and the subsequent development of Taiwan independence are the imperial movement that runs through the overall situation, and the historical situation in Taiwan after the restoration is the history of the imperial people's legacy.
At present, some people have constantly raised the crux of the issue of reunification and independence as "the colonization and anti-colonization left over from the past." Mainlanders do not understand at all that Taiwan independence has the background of imperialization, and Taiwan independence is not only a matter of not recognizing itself as a Chinese politically, but also nationally and culturally not recognizing itself as a Chinese.
Taiwan independence education in schools and public opinion in the media have spared no effort to advocate that Taiwanese people are countries and groups that are different from China in terms of ethnicity and culture, and have tried their best to cut off and spurn all national and cultural ties with China by tampering with historical facts.
Talking about reunification with Taiwan independence can be said to be a matter of seeking fish from the edge of the wood.