Pan-Asianism

During the Cold War Pan-Asianism took a back seat.

The newspaper's focus and tone is Pan-Asianism.

The idea of Asian values is somewhat of a resurgence of Pan-Asianism.

After the annexation of Korea in 1910, the Gen'yōsha continued to support efforts towards Pan-Asianism.

European values such as individual rights and freedoms would not be suited for Asian societies in this extreme formulation of Pan-Asianism.

After reading this book, Ōkawa abandoned "complete cosmopolitanism" (sekaijin) for Pan-Asianism.

Japan invoked themes of Pan-Asianism and said that the Asian people needed to be free from Anglo-American influence.

"Modern Japanese Buddhism and Pan-Asianism"

One day a guest lecturer spoke about pan-Asianism in the 1930's - the Japanese aim to unite and dominate Asia by defeating the Western empires.

Other topics are Pan-Asianism, Eurasianism and Pan-Slavism and corresponding reflections on the 'cultural sphere,' international world order, etc.

Pan-Asianism (also known as Asianism or Greater Asianism) is an ideology that promotes the unity of Asian peoples.

He was initially enthusiastic about avant-garde Western music, especially that of Varèse, but beginning in 1957 he turned to pan-Asianism for new sonorous material (Herd 1989, 133).

He also criticized Pan-Asianism as a guise for Japanese expansionism and regarded East Asia as a mere geographic unit, rather than a basis for solidarity.

Pre-World War II Japanese Pan-Asianism was, at its core, the idea that Asia should unite against European imperialism.

A strong believer in Pan-Asianism, Gotō pushed for an aggressive and expansionist Japanese foreign policy, and strongly endorsed the Siberian Intervention.

The Kokuryukai also supported Pan-Asianism, and lent financial support to revolutionaries such as Sun Yat-sen, and Emilio Aguinaldo.

The common theme to his first and last political works is the notion of a national policy (Kokutai), through which Japan would lead a united and free Asia (see pan-Asianism).

And although Chinese scholars are loath to acknowledge it, the idea of pan-Asianism, which was central to Japanese propaganda in the 1930's, was broadly popular early in the 20th century in China.

Saaler, Sven and J. Victor Koschmann, eds., Pan-Asianism in Modern Japanese History: Colonialism, Regionalism and Borders.

The work astounded his former Marxist colleagues with an apologia for Japanese militarism and the Pan-Asianism in World War II, and a stinging criticism of leftist pacifism.

Friendship between China and India, he told a conference of anti-colonial parties in 1927, would form the core of a new pan-Asianism, a base on which to build a new order in the East.

The "New Order in Greater East Asia" was legitimized on the basis of universal principles, such as "Pan-Asianism," "international justice," and "permanent peace," even if the results were quite the opposite.

However, despite Isao's plans to achieve Pan-Asianism with the threat of mass destruction, Ichinose is unable to create an actual working atomic bomb, struggling over the mathematical formula required for the detonation mechanism.

Noted Indian and Japanese cultural figures, including Okakura Tenshin and Rabindranath Tagore acknowledged the connection of the two Asian nations, their heritage, and the vision of pan-Asianism.

His beliefs regarding the clash of civilizations between the East and the West, involvement in the Manchurian incident, views on Pan-Asianism, and perspectives on the Second World War form important parts of the plot.