China before and after the Revolution of 1911

The day when great ideas come into being is often a time of deep social crisis. In the early years of the Republic of China, China was in a complete crisis. Cai Yuanpei's so-called "Renaissance" literary revolution was born in the crisis of the whole people.

Generation of ideological movement. Its backbone is mainly the leader of New Youth magazine. Their thoughts are often very close to reality, trying to criticize the backward society deeply through their own personal experiences. So, just as

Schwartz said: China intellectuals are not so much discussing the truth of their own situation from a philosophical point of view, but accepting the real problems directly. 1. In terms of abstract thinking, they are hard to accept.

What have you achieved? In the modern history of China, the so-called "modern thought" is based on its thinking method and theoretical thinking premise. The blind development of this idea can be seen in all kinds of speeches and policies.

But tracing back to the source, we can find a mainstream, and only in this mainstream can we find Li Dazhao's position in the ideological history of the Cultural Revolution.

Li Dazhao is a well-deserved leader of the Cultural Revolution and the only author with a unique ideological system in New Youth. At the same time, he was the earliest disseminator of Marxist ideology, and China produced the Party in his early days.

The purpose of this paper is to explore how Li Dazhao completed the task of ideological history entrusted by the times and became a pioneer in opening up a new era. This can never be simply attributed to the influence of the October Revolution.

Any kind of thought, in its limited itself, contains factors with universal tendency. Whenever we face reality, expedient measures may not reflect its ideological essence. Therefore, we must look for Li Dazhao's reaction to different historical events from reality, how this reaction rose to abstract thinking, and his relationship with Marxism.

To be exact, we should relate Li Dazhao's thoughts and behaviors to his own changes.

After the Revolution of 1911, various thoughts in China became active. Some people call it "letting a hundred flowers blossom", while others call it groping in confusion. The main reason is the influx of western ideas. At first, in modern times,

Western thought has a long history and various schools, but China appeared together with the same mark of the times at that time, which resulted in the alienation of western thought. China's modern thinkers have almost only one ambition.

Point, that is, the modernization of China. So, what topics have they left in the history of modern thought that has been slowly advancing since the late Qing Dynasty?

Although the old society can be subverted by external shocks, one of the characteristics of modern China is that the stratum shouldering the mission of building a new era is still very weak. After the Opium War, bureaucratic and feudal China collapsed rapidly.

The stagnant and rigid ideological foundation is gradually lost, and the bourgeoisie representing the new era is only a growing class that relatively resists the old society, and it is still unable to challenge the old ideas with its own worldview. The ideological circle of modern China also

Encountered the contradiction that the internal modern thinking is not very mature, and contacted the western thinking to establish our own characteristic abstract thinking and use it for us. In the 20th century, world capitalism entered the stage of imperialism, and the China market was successful.

Under the pressure of poverty, the people of China, ravaged by western powers, have no time to explore abstract theories. At first, China intellectuals sprouted the hope of realizing China's prosperity from the policies of Westernization School.

However, they hated the traditional old politics that hindered China's progress, and had strong hopes for the establishment of a new westernized society. The tradition of Zhu thought, which lasted for more than 900 years in the Song, Ming and Qing dynasties, has taken root in the minds of China people.

Deep-rooted, criticizing it will definitely touch the foundation of all traditional concepts. Therefore, we must start with specific practical problems. For example, Kang Youwei put his ram study into practice by writing letters on the bus. Orthodox ideas,

Criticism always depends on specific political issues. It is natural that China's intellectuals who pursue political reform put on the coat of modern western thought on the existing tradition.

However, they were disappointed again. Looking back at the history of the late Qing Dynasty, the most obvious phenomena are the repeated setbacks of the Reform Movement, the Reform Movement of 1898 +0898, the Tang Self-Defense Forces and the Huizhou Incident 1900, 1904.

The Huangxing Changsha Uprising, the Anhui New Army Incident in 1908 and the Guangdong New Army Incident in 19 10 were all strangled by the conservative forces in the Qing Dynasty. Since then, intellectuals have been forced to think about the theme of revolution. In fact, the above

The biggest impact of a series of failures on their thinking is that they realize that it is wrong to adopt an indifferent attitude towards the main force of reform. Liang Qichao expressed his views on reform in Xinmin Shuo (1902- 1904).

Compared with the existing system, it is more important to cultivate a new generation. In this atmosphere, China entered 19 1 1 year, and Li Dazhao's political activities also started from this period.

Second, the development of early thoughts.

The biggest problem in the study of Li Dazhao's thought is how Li Dazhao turned from idealism to Marxism in his early days, or what is the internal opportunity for the combination of the two. Marxism regards idealism as the primary enemy, but Li Dazhao practices it.

Theory of mind; Marxism takes class struggle as the principle of action, and Li Dazhao has discussed the theory of class harmony since then. All these show that there is a clear gap between Li Dazhao's thought and Marxism. Therefore,

To put Li Dazhao above the earliest Marxist theorist in China, the key is to understand how he became a Marxist. This requires studying not only his thoughts, but also his later China Marxism.

The history of development.

Li Dazhao's ideological system was formed in the period of1916-1918, which is a relatively consistent view. However, when studying the relationship between idealism and Marxism, there are problems.

The key is how to grasp the nature of these two articles. These two articles are full of unique thinking and realistic feeling. Studying them carefully is of great significance to correctly understand the difficult and complicated process of the formation of Li Dazhao's thoughts.

Li Dazhao's thoughts before 19 18 can be roughly divided into three periods: the period of Yan Zhi, the period of studying in Japan and the period after returning to China. The following will examine Li Dazhao's ideological development in these stages respectively.

1. Li Dazhao was the editor-in-chief of Yan Zhi, the organ newspaper of Beiyang Law Society, on 19 13. At this time, the Revolution of 1911 had just failed, and judging from the political theories at that time (such as Yan Zhi and Independent Weekly), it was great.

Generally speaking, people think that the ugliness of reality is a minor problem, and the essence of society is still good, but it is controlled by some people and goes astray. Although this view of avoiding and completely denying society is very common, the reality is developing well.

Soon. 19 13, Yuan Shikai officially took office as president, and autocratic rule was strengthened. People are forced to rethink the issue of "revolution". Li Dazhao's thoughts also tend to criticize the essence of society and yearn for "people"

Li Dazhao, the light of power, lamented at that time: "At this time, the word' civil rights' is like a hidden pain from the heart, and I can't bear to listen to it. However, the ears are still ringing and the voice is still ringing. Why are you so sad and happy when you meet today? "

Autumn). At the same time, he pointed the edge of criticism at the culprit who ruined the revolution-the military (governor) and the violent party (Kuomintang):

"For a time, it was not arbitrary wild soldiers who entered the political uproar, but arrogant and violent parties. If the regime struggles, it will return to B, such as water, fire and heat. However, because of political struggle, people's livelihood will be destroyed. Sweat and blood will protect themselves, and drought will be neon.

This sentence almost sums up the whole picture of Li Dazhao's thoughts in Yan Zhi. He turned from revolutionary despair to attacking party member and the rulers, which ran through almost all the newspapers. Moreover, he eagerly expressed his support for Yuan Shikai's central government.

The remarks of the government. Where does this contradiction between pursuing * * and supporting the Yuan government come from? First of all, we should understand his concept of "* * * and". It is extremely strange that Li Dazhao failed to put forward the clear concepts of "* * *" and "civil rights". He first

First, we abandoned the graphic concept of "* * * and = the happiness of the king". Why is the people's livelihood still suffering from the pain of * * *, and what achievements have been made? Compared with "* * * and", "people's livelihood" is the first point, which runs through Li Dazhao's remarks during this period.

In his view, * * * peace is only a means to strive for people's livelihood.

When the reactionary face of Yuan Shikai's government was exposed, the simple theory above was full of loopholes. Li Dazhao began to raise the issue of the "subject" of the revolution. One problem that we can't ignore here is that Li Dazhao hasn't.

Class concept and class position. Indeed, he has always adhered to the position of "king", but the class concept we refer to refers not to people's social identity but to the class composition of society, rather than what he called "king" and "money life".

Opposition from the ruling class. Although he personally opposed the bicameral system, he evaded the class problem by saying that "China has no European and American classes". This theory of the lack of class concept is Li Dazhao's "theory of harmony", which will be discussed later.

The foundation of.

The above is the embodiment of Li Dazhao's thoughts in Yan Zhi. At the end of 2003, Li Dazhao went to Japan with doubts. His purpose of studying abroad is obviously to seek an understanding of the social nature and revolutionary theme.

2. In his early philosophical thesis "Customs", Li Dazhao discussed issues such as society and individuals, society and spirit. There he put forward the concept of "group":

"Those who cover the sky and the sun are not only the collection of human bodies, but also the floorboard of thinkers with the same thoughts". This "group" is not equal to "country";

"If the country dies, it will not die; If the country dies, it will not die; If you die, you will not die. " .

The "group" he said is a nation without class. I'm afraid the concept of "group" was inspired by Liang Qichao's Ten Articles of Group. Liang Qichao believes that "group" and "people" are synonymous, and advocates that group governance should be used instead of sole governance, thus establishing.

Constitutional monarchy. However, Liang believes that the philosophical value of "one trillion Beijingers get together" is not very high. It is particularly noteworthy that Li Dazhao raised the "group" to the height of "social existence".

So, what is the relationship between "group" and individual?

The relationship between groups and themselves is mutually causal. What kind of people are created, what kind of people are created ... In all fairness, the crime of killing a group does not have to be buried in encouraging people, but it also has its own career. ...

It is also necessary to review Li Dazhao's view of the country in Yan Zhi, which is also included under the concept of "group":

Today ... there are no saints to rely on, no heroes to rely on, and the responsibility of learning is just a husband. As long as my country is alive, I will do my duty, so that I will have no regrets after my country dies.

It can be seen that Li Dazhao's philosophy is a practical philosophy based on groups.

What is the connotation of Li Dazhao's "practice"? "The responsibility of learning" embodies the nature and characteristics of his idealism. He first put forward the concept of "custom" as a spirit, and "group" as an existence:

(group) people who actually combine suggestibility with suggestibility. The larger the combination, the stronger the suggestibility. The members of the group are influenced by this force from birth to tomorrow, so they become the will of * * *, the depression is the custom, the chapter is the system, and the dimension is related to the foundation of the group. Groups have their shapes, customs have their gods, groups have their nature, and customs are also common.

Without people's hearts, there is no custom, and without customs, there is no group. When people's hearts are moral, customs are increasingly pure, when people's hearts are strong, customs are increasingly open to us ... what people want, customs are made. When people die of power, the group dies. Therefore, "people die, and the group dies." .

This paper is full of traditional philosophical language, without using western philosophical terms. This way of thinking is undoubtedly born out of moral or normative transcendental medieval way of thinking. However, if we compare it with the Marxist superstructure,

The economic foundation or dialectical thought is quite far-fetched. "Group" eventually becomes a kind of "social existence" beyond the times, which is a metaphysical category, and the standard of custom is measured by "morality" and "power". Therefore, when it comes to

Form, spirit, quality, strength, etc. It is often regarded as the focus of the latter, that is, without people's hearts, there is no custom, and without customs, there is no group.

However, we should pay attention to this kind of "public" custom, and the idealism of "people's heart" controlling custom. Starting from the idealism of the supremacy of the universe, we should not shy away from the concept of man-made, but Li Dazhao's way of thinking should be "man"

The so-called "practice theory" refers to "custom politics may not make knowledge correct", "those who are eager to learn and know shame advocate giving lectures and knowing shame for the world, advocating morality, striving for honesty and frugality, and taking broadcasting as the atmosphere"

Mentally speaking. But here, Li Dazhao has obviously put practice more seriously than thought.

It is also clear that in the ordinary despair after the failure of the Revolution of 1911, Li Dazhao was more persistent in his pursuit of revolutionary truth. At that time, most intellectuals were desperate to get rid of politics, even in Chen Duxiu at this time.

Patriotism and Conscience was published in Good News magazine. Li Dazhao said that there was a lot of "world-weariness" in it. He wrote "World-weariness and Conscience" for Chen Wen, and he was obviously ready to join the revolutionary practice.

Charm:

As for China, today, sincerity is on the verge of despair, but there is still a breath, so we must not despair ... but we can't take part in artificial work until the situation is completed. Therefore, we must not let ourselves fall into negative fatalism in order to move forward in the spirit of Nepal. We must work hard based on the principle of free will, and then develop upwards to make it easier. If it suits our wishes, Huxley's "creative evolution theory" is still alive.

These thoughts are the ideological roots of "enriching yourself" in youth and today.

Above, we have comprehensively analyzed the outline of Li Dazhao's thought around Youth and Today. What runs through the mainstream of his thought is idealism that has nothing to do with modern scientific social view. His ambition to turn to social practice and the belief supporting this ambition are that "the country has not yet perished ...".

What did Li Dazhao learn at Waseda University? Obviously, the article "Custom" did not absorb the western way of thinking and writing, but only the thought within the scope of traditional thought; However, "world-weariness and self-consciousness" has begun to refer to the West.

Fang believes that it can be seen that Li Dazhao is studying western thoughts diligently at this time. But his learning content is unknown. Some people think that he was deeply influenced by Abe Isoo at this time. Some people think that he has studied socialist thought, and

Some people think that it is strongly influenced by Hegel's philosophy. In fact, in the absence of key historical materials, it is very dangerous to judge the source of Li Dazhao's thoughts only by analyzing Youth and Today. But it is said that Li Dazhao is only influenced by one kind.

The influence of this kind of thinking is also wrong. As mentioned above, Li Dazhao did purposefully and consciously incorporate various foreign ideas into his own system. In his paper, Bergson and Greru were quoted in many places.

Translation), Palestinian Aaron (transliteration), Milu (transliteration), Emerson (transliteration) and others, these mottled ideas naturally unified, and Li Dazhao learned from these enthusiastic thinkers to turn despair into strength.

Courage, this kind of power will burst into great energy.

Li Dazhao's stay in Japan is almost unknown. According to Jia Zhi's Story Fragments of Li Dazhao's Martyrs (China Youth, No.63, 195 1, 4.2 1), Li Dazhao wrote it after signing 19 15 2 1.

As a director of the General Association of Students Studying in Japan, he has published Letters to National Elders and Memorials of National Shame. Once his thought fundamentally serves his revolutionary practice, the window of communication between thought and practice opens, and the development of his thought and practice is possible.

Maturity is also inevitable.

3. Guo believes that in the development of Li Dazhao's philosophical thought, "youth" and "today" have already included the materialist dialectics world outlook. Their thoughts are different from "dynamic, contradictory and coherent world outlook" or "material change"

The historical materialism of "movement" and "moral change" is completely interlinked (the history of China's thoughts in the past thirty years). Comprehensive analysis of Li Dazhao's thoughts, we can't fully accept this statement. It is true that "engraving" and dialectics.

There are indeed similarities between the two, but it is too simple to compare Marxism.

Another view that has been formed in China is that Li Dazhao was influenced by the Russian revolution in 19 18 and quickly became a socialist propagandist. It is hard to believe that the great change of 180 degrees in his mind is due to external influences. If you carefully analyze Youth and Today, you will find Li Dazhao.

Youth is a world view. In fact, youth begins with the epistemology of the infinity and fluidity of the universe. As the saying goes, "11% destroys the sky, and one yin and one yang are changeable", and his philosophy is to treat people with heaven.

On the basis of the unity of Tao and Tao, it tends to traditional thinking. However, as we can see, his thoughts are related to social practice, but he did not make a simple analogy between "universe" and "society".

Li Dazhao's philosophical thoughts in youth and today reflect his awareness of what society is, how the subjects of social change act, and how individuals participate in change. He included these under the concept of "forever today".

"Youth" is a functional expression of "great reality"-"present" which contains infinite past and future. "It changes into a process of youth, and what remains unchanged is endless youth", which is the spirit of creating the future.

Moreover, Li Dazhao believes that whether the "youthful" nation makes the nation prosperous or the "bald" nation makes the nation aging depends entirely on the degree of youth's consciousness. What are the obstacles to China's "youth" so far? be

A long history is the burden of dust. "Youth's consciousness is to break the trap of past history and destroy the shackles of stale theories ..." At the end of Today, he briefly stated his thoughts:

When we are alive, we should not be tired of the present, think about the past, dream about the future and waste our efforts in the present. We should not rest on our laurels in the present and strive for future development instead of making efforts in the present. We should be fine.

Make good use of "today" and strive to create "future". The merits and demerits created by "Today" will never be lost. Therefore, the basic cause of life will be carried out together with reality, making great achievements for future generations for the eternal "I" to enjoy, expand and spread.

To infinity, in order to achieve "the universe is me, I print the universe."

To sum up, what runs through Li Dazhao's philosophy is a sense of mission based on China's reality. His dissatisfaction and rebellion against China's social status quo put refreshing and enriching himself in the fundamental position, believing that this is all the power of social change.

Li Dazhao's philosophy is neither "cosmology", nor Hegelian philosophy, nor "philosophy of life". Although he also adopted Huxley's theory of creative evolution, he finally gained something from China's current social practice.

Composition. In any case, a comprehensive look at Li Dazhao's philosophy has a color that can be called "philosophy of life", which is inseparable from the essence of his thought. Li Dazhao thinks that the people are.

The only reliable foundation. The practical direction is "national education", "changing customs" and so on. Starting from the actual situation of the Xinhai period, he tried to systematize his thoughts, which was obviously conceptual and practical.

"Forever today" is the symbol of "philosophy of life".

If the basic nature of Li Dazhao's thought is to face the reality and practice in China, then once it is sublimated into abstract thinking, its own theoretical basis will develop independently and consciously.

Reading, which contains the "big reality" of the past and the future, not only has the power of self-renewal, but also often means the ability of self-renewal at a higher stage. The topic of world history led by this understanding is the issue of "regeneration"

Title:

The youth of our nation should make an oath to show the world that they did not die in bald China with dialectical gums, but were reborn in youthful China. (youth)

It is no accident that Li Dazhao took "revival and reconstruction" as a historical topic, just like the October Revolution in Russia. For him, the October Revolution was "the birth of a new spirit".

4. At the same time as Youth and Today, Li Dazhao has a series of other articles, which he calls the Theory of Harmony. The theory of harmony is advocated by Zhang and other political schools, and Li Dazhao, who has been in contact with them for a long time, is deeply influenced by it.

Harmony theory is characterized by optimism, which advocates abandoning, allowing old and new forces to compete on the same stage and expecting natural social progress. Its roots reflect the hope of the emerging bourgeoisie to maintain stability.

The mentality of the social environment. However, the development of the situation since 19 17 has completely shattered the dream of the theory of harmony, which has been internalized into two factions, one is Zhang's theory of warlord harmony, and the other is the establishment of democracy in China advocated by Li Dazhao.

Theory of righteousness. If you read through the Pacific magazine, you will understand how the latter directly evokes the whole process of "nationals" under the harsh blow of reality. Li Dazhao sent Zhang farewell in Jiayin Daily.

A human arm. (2)

The purpose of Li Dazhao's reconciliation theory is undoubtedly to realize non-violent social progress and establish democracy in China. In his view, the coexistence of conservative forces and progressive forces is a necessary condition for the evolution of the world. It criticizes the authoritarian government that strangles the new forces by violence, but at the same time it does not approve of completely overthrowing the old as "evil".

In a word, we can't ask Li Dazhao to have discovered Marxist methodology at this time. Ning Wu said that his philosophy is applicable to reality, which is manifested in a completely different theory of harmony from Marxism. We must abandon the view that the development of Li Dazhao's philosophy will inevitably lead to Marxism. His discovery of Marxism must go through a medium, which is the Russian October Revolution.

Third, it conforms to Marxism.

1. Victory of the Common People and Victory of Bolshevism are historical documents, but their values in the development of Li Dazhao's thoughts are naturally different. These two articles are regarded as the glorious history of China's revolutionary history.

Historical documents are indeed the initial spread of Marxism in China and the precursor of the new-democratic revolution 19 19. However, if we systematically examine the development of Li Dazhao's thought, we will find that he has grasped the foundation of the Russian October Revolution.

Tone, his philosophy of "rejuvenation", his position on practical issues, etc. , is still democratic, such as:

The victory of democracy is the victory of ordinary people. The result of society is the failure of capitalism and the victory of labor. It turns out that the real cause of this war is the development of capitalism. It is impossible to tolerate his life within national boundaries.

Productivity, so capitalists and governments want to rely on war, break national boundaries, build a world empire with their own country as the center, become an economic organization, and seek benefits for their domestic capitalist class. Russia, Germany and other countries.

Our working society, first of all, saw through their ambitions and did not hesitate to launch a social revolution in the war to stop the war of the capitalist government. The working society of the United Nations also demands peace and gradually takes it away from their foreign compatriots.

The trend of the same action. This unprecedented war ended like this. This is the beginning of world change in this new era.

(Suburban Victory)

Li Dazhao regards the Bolshevik victory as the trend of world change, which is nothing more than a way to get rid of the "historical residue" and "pressure of dust accumulation" of corruption and get regeneration. Faced with this new trend, he called on the public to "create"

The new era is very difficult, fear can't do it, and escape can't do it. "In my Marxist view, Li Dazhao resolutely opposes equating historical materialism with economic determinism. He believes that the Producers' Party Manifesto is "a great burden for the whole world. "

It is a great achievement that the proletariat can finally liberate itself only by uniting, overthrowing capitalist society and realizing socialism. As mentioned earlier, Li Dazhao regards Marxism as "change"

Theory ",change is inevitable, but not natural. The changes in China must be realized by China people themselves. First of all, all people, the subject of change, should consciously strengthen.

As mentioned above, the main idea of Li Dazhao's thought is to attach importance to the practice of transforming society and transforming the main body. Marxism has been absorbed into his philosophical system organically, and Li Dazhao, who does not have any scientific social view in any sense, naturally accepted the economic theory he lacked from Marx.

The greatest influence on Li Dazhao is the Marxist historical materialism. His theories, such as "the road to the evolution of the universe", are one of the self-improvement roads that you can only move forward and not look back, all of which come from "the reality that flows forever".

As Wang Yuquan commented in "A Preliminary Dialectical Study of China's Modern Thought", "explaining the reasons for the changes of China's modern thought economically" is quite different from Marxism in the strict sense.

Distance ". But at the same time, Li Dazhao believes that people have the power to create history, and highly values people's participation in historical creation activities. This is the viewpoint of historical materialism, and Li Dazhao introduced Marxism into his philosophy.

An attempt to learn.

Embarrassed, we decided that Li Dazhao was not a Marxist in the strict sense, but a well-deserved leader of China's * * * production party, which had a great influence on China's revolution. How to connect the two? To answer this question, we must return to the reality of China, where he grew up, because this is indeed intrinsically related to the development of his thoughts.

2. 19 19 The May 4th Movement was a melting pot of intellectuals in China. Almost all intellectuals are involved in it, and its significance is extraordinary. The keynote that used to run through New Youth was "Mr. De".

The enlightenment of "Mr. Sai" is, of course, a necessary stage for the growth of China's modern thoughts. But when the reality of China does not allow the permissibility of rule, the historical life of rationalism will come to an end. Article 2 1 and the Versailles Conference.

Moreover, after the meeting, imperialist aggression has posed the greatest threat to China, and the understanding that western powers want to turn China into a colony has been deeply rooted in people's hearts. At this time, the theories other than "democracy" and "science" exemplified by the West are indeed

We can better grasp the people. The relationship between imperialism and China cannot be solved by reason.

The "dispute between problem and doctrine" declared the end of the so-called "Cultural Revolution". After this debate, Hu Shi founded Hard Weekly, which advocated the establishment of a "good government" led by reason, and soon lost its practical significance.

Whether the theory can have the people does not mean whether the people fully understand the theory, but depends on whether the actual effect it produces can resonate with the people and benefit the people's struggle. This is exactly the situation faced by China's ideological circles after the May 4th Movement.

Exploring this "practical conclusion" is a key step taken by Li Dazhao. Although his Marxism is incomplete, the strong practicality of his thought echoes the above-mentioned China topic.

Looking at Li Dazhao's ideological course after several changes, we will find that "changing China" is the main thread running through it. Li Dazhao never regarded Marxism as the golden rule, but he raised practice and reality to a more important position.

Lu Xun's evaluation of him is "a great monument in the history of revolution", which is undoubtedly very appropriate.

We can't get the papers of Dazhao since the founding of Li See. But he devoted himself to the revolutionary cause all his life, which was far richer than his thoughts. Li Dazhao is a practitioner of his development thought.

In Li Dazhao's last paper, From Vertical Organization to Horizontal Organization, I can read that he described the birth of a new society like this:

In a vertical organization, the personality surrendered to the lower position is bound, trampled, suppressed and abused by those who pretend to be in the higher position, and the lower personality is completely sacrificed by the higher level. With a horizontal organization, you can only use a lower personality.

In the spirit of mutual assistance, groups become a great force against the powerful classes in vertical organizations and restore their personality authority ... In this horizontal alliance, all personalities are free, equal, friendly and mutually supportive, which is a scene of great harmony.

luck

The new interpersonal relationship established in contemporary China fulfilled Li Dazhao's prediction.

Concluding remarks

These are my feelings after reading Li Dazhao's collected works. Since it is an impression, it is inevitable that there are limitations. This is called "discussion".

However, in China today, it is very popular to equate Marxism with the only theory of change. In addition, it is irresponsible to say that Li Dazhao introduced socialism in Japan after participating in the anti-"265438 +0" movement = abandoned bourgeois ideas and studied socialism, which should be denied.