「華夷變態」之說，生於「明清鼎革」之際。林鵞峯輯錄「華夷變態」之本義，從其對鄭氏復明舉動或可產生「夷變於華」之態勢的盼望及快意可知，他恪守了明—華、清—夷之文化立場。圍繞該說，既有遵本義而嚴防「華夷之變」的延續者，亦有借歧義而誇大「華夷變態」的曲解者。當清朝削平「三藩之亂」而致「華夷變態」似已喪失其現實根基時，古學與國學流的「國體論」者卻有意闡發「華夷變態」的文化意味，構築日本型「華夷」秩序。當這一思潮與「威斯特伐利亞體系」不期而遇時，福澤諭吉者流猛然發現了「破解」「華夷秩序」的「處方簽」，即「脫亞入歐」。日本不再糾結於自己的亞洲身份，將文化觀念上對中國—朝鮮的蔑視轉變為實踐上的「脫亞」，進而遺毒于東亞。總之，「華夷變態」與「脫亞入歐」間雖不能直接對接，但經由「國體論」的抬頭與膨化，又經由西方近代國家體系學說的「啓蒙」，兩者間還是辟開了曲綫轉進之路徑。

The topic of Kai Hentai appeared during in the period of Ming-Qing transition. According to Hayashi Gahou's expectation of Zheng Chenggong's effect to restore the Ming Dynasty, we can see that Hayashi Gahou followed close to the line of culture position of ＂Ming-Hua, Qing-Yi＂ while he was compling ＂Kai Hentai.＂ Subsequently, on this topic, somebodies agree with the original meaning and insist on Hua-Yi distinction, while others distort the original meaning and focus on the Kai Hentai. After the Qing government crackdown the Revolt of the Three Feudatories, the realistic foundation of Kai Hentai seemed to disappear, but the scholars of Kogaku and Kokugaku who advocated the polity thought tend to intentionally stressed the cultural meaning of Kai Hentai and designed a Japan-centered ＂Hua-Yi＂ order. When this trend encountered with Westphalian System, Fukuzawa Yukichi and others immediately found a prescription for breaking the ＂Hua-Yi Order,＂ that is Departure from Asia for Europe. From then on, Japan not any more tangle with its Asia identity and take contempt to the culture of China and Korea, and then leave endless troubles in East Asian. In conclusion, although it cannot be directly connected between the ＂Kai Hentai＂ and the ＂Departure from Asia for Europe,＂ through the rise and expansion ＂Kokutai thought,＂ and through the ＂Enlightenment ＂ by Western modern national system theory, there is still a curve connection between the two of that.