「中山陵」，為中國官方民族形式論述的首部曲，探討其意象化的意識形態與倫理政治實踐之移植現代性為本研究之核心。首先，本文將「中山陵」，視作一個映現著特定國族文化意識與寓言的「異質地方」，並在空間表徵、政治權力結構、與文化論述考察相互鑲嵌的脈絡中進行書寫，依序討論：1.從國民黨政治領導權之爭，探討國葬儀式與國家英雄神殿的論述實踐，及其在倫理政治鬥爭上的工具性意義。2.討論文化代理人如何以「國粹」與「古學復興」思路，架構起「精神的東方」（文化主體性）與「物質的西方」之論，復兼融「歷史主義科學史學」與「社會有機進化論」，延伸於共和國肇建的「民族形式」文藝旨趣，及「漢族／孔教單一文化有機體」為核心的國史論述，成為國民黨右翼倫理政治思想的主轴，並反應於「中山陵」的明陵架構與道統空間之中。3.最後，採取鏡像對話的方式，再度理解「中山陵」作為「異質地方」之現實的鏡映功能，並與同時期進行的南京「首都中央政治區規劃」相互對照。將「中山陵」國喪儀式所展現之道德範型「為公烏托邦」（東方的「彌賽亞」），對照於西方彌賽亞救贖意涵，以釐清政權領導者在特殊歷史時空中的空間計劃權力藍圖，及其對西方計畫的理解和轉化。則「精神的東方」（文化本體論）在引進「進化論」重新解釋之時，以非現代國家制度性架構的「為公之治」與缺乏公民意識關注之法西斯統治同軌並行，其以「國魂」說越過了一切集體組織，輔以極其復古的儀式與表徵，使得「物質的西方」中的現代性制度論與規劃視野中的「公民社會」理念，轉而僅強調「技術理性救贖論」，卻未充分關注潛藏其中的公民意識與制度性辯證架構。

＂Sun Yat-sen's Mausoleum＂ is the first episode to a treatise on the forms of official Chinese ethnicities. The core of this research delves into its imaged ideology and the transplanted modernity of ethical, political fulfillment. First, this article positions ＂Sun Yat-sen's Mausoleum＂ as a ＂heterotopias＂ that reflects the cultural consciousness of a specific nationality and fable. It is written in the overall context of the mutually inlaid inspections of spatial representation, political power structures, and cultural discourse, and discussed in this order: 1. The discourse and implementation of ceremonies for state funerals and temples for national heroes through the struggle for power within the Kuomintang, as well as its significance as a tool in an ethical, political struggle. 2. The discourse on how an agent of culture, through the thought process of ＂national essence＂ and ＂classic revival,＂ constructs the theory of ＂the spiritual East＂ (cultural subjectivity) and ＂the material West＂; combining ＂the scientific historiography of historicism＂ and ＂social organic evolutionism＂ to extend into the cultural, artistic purport of the ＂national form＂ built by the republic; the discourse on national history, using ＂the Han people/Confucianism as a single cultural organism,＂ becomes the axis of ethical, political thinking of right-wing Kuomintang members, which is reflected in the ＂Ming Emperor Mausoleum＂ structure and Confucian orthodoxy space of ＂Sun Yat-sen’s Mausoleum.＂ 3. Lastly, while taking the relationship between cultural creation and transplanted modernity into consideration, the present article adopts the method of dialogue between mirror and image to comprehend the mirroring effect of using ＂Sun Yat-sen’s Mausoleum＂ as the realization of a ＂heterotopia place,＂ which can be contrasted with Nanjing’s ＂plan of central political areas of the capital＂ that takes place at the same time. The moral paradigm － ＂wei-gong utopia＂ (the Eastern messiah) that is exhibited in the state funeral ceremonies at ＂Sun Yat-sen’s Mausoleum＂ is compared with the implications of salvation of the Western messiah in order to clarify how the leaders of a regime plan their blueprint of power in a unique time and space in history, as well as their understanding and transformation towards Western plans. As for when ＂the spiritual East＂ introduces ＂the theory of evolution＂ to re-explain it, ＂wei-gong spirited regimes＂ constructed by non-modern national systems and Fascist regimes proceed in parallel. The theory of ＂the soul of a nation＂ surpasses all collective organizations and is aided by extreme ceremonies and symbols for returning to ancient ways. This renders the theory of modern systems in ＂the material West＂ and the ideal of planning a ＂civil society＂ in the foreseeable future to be turned into a mere emphasis on ＂the technical and rational theory of salvation.＂ Yet, insufficient notice is paid to the potential civil awareness and constitutional structure of investigation within.