本文旨在考察政治學者蠟山政道（1895-1980）於1930年代的區域秩序論之變遷，並探究近代日本的區域主義與社會思想互為影響的歷程。本文第一部份回顧近代日本的區域主義在政治外交史與思想史之研究。第二、三部分檢討九一八事變期「亞洲門羅主義」論潮在日本盛行的背景與脈絡，並考察蠟山政道對該論潮的批判理則與其社會思想。第四部分分析蠟山政道從行政學、社會學等學科所吸納的思想資源，探究1920年代至1930年代後半葉之間蠟山政道的「東亞協同體」論的形成過程。本文強調，從對「亞洲門羅主義」的批判到「東亞協同體」論的提出，蠟山政道長期關注如何提出有別於西方知識脈絡的東亞論，但中日戰爭下他的區域秩序論，仍未脫援引西方學知的侷限，面對中國局勢，亦落入輕忽與中國輿論對話之窠臼。

The influence of social thought on regionalism in prewar Japan has been generally dismissed so far. But a few scholars began to pay much attention to the importance of social liberalism and corporatism concerning the political relations in Showa Japan. Taking sides with that trend, this article is focused on Royama Masamich's changes in discourse of international relations in interwar Japan. During the Sino-Japanese War, Royama’s discourses on regional order was based on the speculation on functionalism and Ferdinand Tönnies’ community (Gemeinschaft) theory. Royama, believing that East Asians can possess a common culture by creating policy-oriented institutions, wished to innovate and reconstruct international order in East Asia. In Royama’s “East Asia Cooperative Community” theory, this community should overcome the negative effects of imperialist governance and nationalist sentiment. Finally, in 1938, this theory was embodied in the Empire’s official discourse to explain the reasons for the Sino-Japanese War. However, as the war got worse, this theory decreased the part of introspection for imperialism and lose the patience for multiculturalism and nationalism.