Charlie Jones Soong, born into a poor family, had not had much education in his juvenile years; thus, he couldnt even write a Chinese letter when he preached Christianity in Shanghai. However, he was talented, intelligent, and hardworking; with the schooling he had been given at the Seminary in America, he became familiar with English, widening his intellectual scope. He might not have been a profound cleric; however, he successfully became a tycoon and socialite due to his cosmopolitan vision as well as his advantageous transnational relationships. Such experience in his life has become a legend in modern history, but what is even more miraculous is that he, in the latter half of his life, resoundingly supported the use of revolutionary force and political action against the Regime of the Qing Dynasty, bringing his family, through all their complicated relationships, to the height of its economic and political glory. The research in Yangs book focuses on the relation between the first and second halves of Charlie Jones Soongs life, investigating the connections between the success and refulgence of the two generations of Charlie Jones Soongs family. It seems that what happened to Charlie Jones Soong was decided by his destiny （or Gods will）； no one could have deliberately determined it with will alone. But this research, under such providential presentation, has paid great attention to probing into the mans effort to instruct and encourage his children to be outstanding. Therefore, what clues can we find which link his own qualities to the methods of his education?
As to Charlie Jones Soongs own qualities, his personality surpasses that of others, most probably because he didnt abide by the outmoded conventions as he bravely learned new things. He would have felt uneasy to remain an ordinary man; instead he struggled to change his fortune. Thus, throughout his life he took many actions to destroy the old and establish the new: he broke out of the circle of Hainan—his hometown—and crossed the seas for new experiences in foreign places; he broke away from the temptation of his adoptive fathers property and ran away to find God; he set aside the restraints of the missionary organization and entered the comprador business; and, finally, he broke the rules of the Regime of the Qing Dynasty and supported revolution. Charlie Jones Soong shattered all the restrictive moral shackles from family, religion, and the imperial court to develop, freely and unscrupulously, his individuality. He was not born into a distinguished family with a good social background, so it was very difficult for him to impact the rank and fashion even though he had made use of the influence of the church. However, he lost no time in seizing the opportunity to develop himself. He did not necessarily have the opportunity to succeed even if he had the courage to break the outdated conventions, yet he legendarily changed his destiny many times in his life: firstly, he had a foster father and changed his name from Han to Soong, going to America to inherit the estate; secondly, he accepted Captain Jones and others as his masters, changing his name to Charlie Jones Soong, trusting in and complying with Christian tradition; thirdly, he met Ni Guizhen, a girl from a prominent Xu family, marrying her and stepping directly into elite society; finally, he took advantage of the social relationship of Carl—the “spiritual father” from America—and others, creatively setting foot in the transnational trade and pursuing industry. Ones transition from an old to a new destiny seems very significant; usually, just one change of a persons kismet is enough for him to enjoy for the rest of his life. Charlie Jones Soong didnt miss any chance to alter the fortune of his life: he changed his name; he devoted himself to Christ and became a Christian; he made connections through marriage; he became a comprador of foreign affairs, and, step by step, made his familys enterprise resplendent. Such spirit was derived from the new world of America, or in other words, his spirit agreed easily with that of the new world, bringing prosperity directly to Soongs family. Such a characteristic spirit was also shared by adventurers who, during the period when capitalism grew, became full of youthful idealism, seeking selfdevelopment at any risk. It was also the spiritual factor that the Chinese national character, under the rigid control of the old Chinese cultural morality, most lacked. The experiences of Charlie Jones Soong formed his adventurous character, and the uniqueness of that character made his dream of prosperity come true.
As the adventurous spirit of capitalism encountered the confused, decayed, and decadent feudal empire, which was forced to change, the invincible efficiency and overwhelmingly formidable force of capitalism would inevitably come into being. This condition shows, politically, the pioneering force of a bourgeoisdemocratic revolution on a level at which many talents coalesced; it shows, economically, that the upstarts and comprador class rose sharply and violently; it shows that high politics and a powerful economy combined effectively within one family. Charlie Jones Soong transmited such spirit—through his family blood relationship—to his future generations to the extent that his second generation performed a great historic melodrama, played a critical role in our country, eventually exemplifying the power and beauty of China.
Mr. Yang and his coauthors fortunately utilized seventeen of Charlie Jones Soongs overseas English letters newly compiled and published by Shanghai Management Committee of the Cultural Relics of Sun Yatsen and Soong Chingling, supplying crucial information for readers to know once more the history of all Charlie Jones Soong. The present book has invaluably analysed the relevant contents of the letters, and its exquisite annotation and tasteful language give this biography great new significance. This book, because of the quality of its analysis and its linguistic excellence, spurred me into reading it closely and happily, constantly encouraging me to think anew. What I feel, of course, is not necessarily what Mr. Yang and his coauthors want to express. But what I tell here is true, and I hope that my point of view accurately reflects that of Mr. Yangs and his coauthors—as well as the readers of the book.
In Yujiaoliao Study, Shanghai
September 4, 2011
Translated by Zhang Jingqun
Proofread by Gale Acuff