Since War of Resistance against Japanese Aggression, people all over the country have enjoyed a prosperous atmosphere. Everyone thought there was a way out, and the frowning gesture was swept away. But recently, the atmosphere of compromise and anti-* * has suddenly become rampant, and the people of the whole country have been trapped in the dust. Intellectuals and young students, in particular, are sensitive and bear the brunt. So what to do, China's future, has become a problem. Therefore, the publication of China Culture (1) may help to explain the trend of China politics and China culture. As for cultural issues, I am a layman and I want to study them. This is just the beginning. Fortunately, many comrades in Yan 'an have written detailed articles, and my carelessness can be regarded as a prelude to beating gongs and drums. For the advanced cultural workers all over the country, our stuff is just something to attract jade. I hope everyone can discuss it together and come to a correct conclusion that meets the needs of our nation. The scientific attitude is "seeking truth from facts", "self-righteous" and the arrogant attitude of "being a teacher" will never solve the problem. The disaster in our country is extremely serious. Only a scientific attitude and a responsible spirit can guide our nation to the road of liberation. There is only one truth. Whoever discovers the truth depends not on subjective exaggeration, but on objective practice. Only the revolutionary practice of millions of people is the yardstick for testing truth. I think this is an attitude towards the publication of China Culture.
We will build a new China.
We * * * party member, not only for the political revolution and economic revolution in China for many years, but also for the cultural revolution in China for many years. The purpose of all this is to build a new society and a new country for the Chinese nation. In this new society and country, there are not only new politics and economy, but also new culture. In other words, we should not only turn China, which is politically oppressed and economically exploited, into China, which is politically free and economically prosperous, but also turn China, which was ruled by the old culture and thus ignorant and backward, into China, which is ruled by the new culture and thus civilized and advanced. In a word, we will build a new China. Establishing a new culture of the Chinese nation is our goal in the cultural field.
Third, the historical characteristics of China.
We want to build a new culture of the Chinese nation, but what kind of culture is this new culture?
A certain culture (as ideological culture) is a reflection of the politics and economy of a certain society, and at the same time it has a great influence and function on the politics and economy of a certain society; Economy is the foundation, and politics is the concentrated expression of economy. This is our basic view on the relationship between culture and politics, economy and politics, and economy. Then, a certain form of politics and economy first determines a certain form of culture; Then, a certain form of culture will affect and act on a certain form of politics and economy. Marx said: "It is not human consciousness that determines human existence, but human social existence that determines human consciousness." (3) He added: "Philosophers only explain the world in various ways, but the important thing is to transform the world." (4) This is the first scientific regulation to correctly solve the problem of the relationship between consciousness and existence in human history. Later, Lenin profoundly developed the basic viewpoint of dynamic revolutionary reflection theory. When we discuss the cultural problems in China, we can't forget this basic point.
In this way, the problem is very clear. The reactionary elements in China's old culture that we want to get rid of cannot be separated from the old politics and economy of the Chinese nation. The new culture of the Chinese nation that we want to build cannot be separated from the new politics and economy of the Chinese nation. The old politics and economy of the Chinese nation are the foundation of the old Chinese culture. The new politics and economy of the Chinese nation are the foundation of the new culture of the Chinese nation.
What is the old politics and economy of the Chinese nation? What is the so-called old culture of the Chinese nation?
Since the Zhou and Qin Dynasties, China has been a feudal society, with feudal politics and economy. The dominant culture reflected by this political economy is feudal culture.
As foreign capitalism invaded China, capitalist factors gradually grew in China society, and China gradually became a colonial, semi-colonial and semi-feudal society. Now China is a colonial society under Japanese occupation. In the Kuomintang-controlled areas, it is basically a semi-colonial society; Both Japanese occupied areas and Kuomintang-ruled areas are dominated by feudal and semi-feudal systems. This is the nature of China society and the national conditions of China. As the ruling thing, the politics of this society is colonial, semi-colonial and semi-feudal politics, its economy is colonial, semi-colonial and semi-feudal economy, and the dominant culture reflected by this politics and economy is colonial, semi-colonial and semi-feudal culture.
These forms of political, economic and cultural rule are the goals of our revolution. What we want to get rid of is this colonial, semi-colonial and semi-feudal old politics and economy and the old culture that serves this old politics and economy. What we want to build is the opposite, that is, the new politics, economy and culture of the Chinese nation.
So, what is the new politics and economy of the Chinese nation and what is the new culture of the Chinese nation?
The historical process of China revolution must be divided into two steps. The first step is the democratic revolution, and the second step is the socialist revolution, which are two different revolutionary processes. The so-called democracy is no longer an old category of democracy, not an old democracy, but a new category of democracy, but a new democracy.
It can be asserted that the so-called new politics of the Chinese nation is the politics of new democracy; The so-called new economy of the Chinese nation is the new democratic economy; The so-called new culture of the Chinese nation is the culture of new democracy.
This is the historical feature of the current China revolution. All parties and people engaged in revolution in China, if they don't understand this historical feature, can't guide this revolution, can't carry it to victory, and will be abandoned by the people and become poor people crying in the cold.
The China Revolution is a part of the world revolution.
The historical feature of China's revolution is that it is divided into two steps: democracy and socialism, and the first step is not ordinary democracy now, but Chinese-style, special and new-style democracy, but new democracy. So, how did this historical feature come into being? Did it exist for a hundred years, or did it appear later?
As long as we study the historical development of China and the world, we will know that this historical feature did not exist from the beginning of the Opium War (5), but was formed later, after the First Imperialist World War and the Russian October Revolution. Now let's study the formation process.
Obviously, China's current social nature is colonial, semi-colonial and semi-feudal, which determines that the China revolution must be divided into two steps. The first step is to turn this colonial, semi-colonial and semi-feudal social form into an independent democratic society. The second step is to promote the revolution and build a socialist society. The current revolution in China is taking the first step.
The preparatory stage of this first step began with the Opium War in 1840, that is, China began to change from a feudal society to a semi-colonial and semi-feudal society. The Taiping Heavenly Kingdom Movement (6), the Sino-French War (7), the Sino-French War (8), the Reform Movement of 1898 (9), the Revolution of 1911 (19), the May 4th Movement (18), the Northern Expedition, the Agrarian Revolutionary War, and today's War of Resistance against Japanese Aggression, all of these individual stages took a whole hundred. In a way, it's all realized. The Revolution of 1911 opened the revolution in a more complete sense. According to its social nature, this revolution is a bourgeois-democratic revolution, not a proletarian-socialist revolution. This revolution has not been completed yet, and great efforts are needed, because the enemy of this revolution is still very strong until now. Dr. Sun Yat-sen said that "the revolution has not been successful, and comrades still have to work hard", which is the bourgeois democratic revolution.
However, since the first imperialist world war broke out in 1914 and the Russian October Revolution established a socialist country on one sixth of the earth in 1917, the bourgeois democratic revolution in China has changed.
Before that, the bourgeois-democratic revolution in China belonged to and was a part of the bourgeois-democratic revolution in the old world.
Since then, China's bourgeois-democratic revolution has become a new category of bourgeois-democratic revolution. On the revolutionary front, it is a part of the world proletarian socialist revolution.
Why? Because the first imperialist world war and the first victorious socialist October Revolution changed the direction of the whole world history and divided the era of the whole world history.
In an era when the world capitalist front collapsed in one corner of the earth (accounting for one-sixth of the world's land) and its decay was fully exposed in other corners, in an era when these remaining capitalist parts could not be separated from relying more on colonies and semi-colonies, and in an era when socialist countries have established and announced their willingness to fight for all colonial and semi-colonial liberation movements, In an era when the proletariat of various capitalist countries has been liberated from the influence of the social democratic party of social imperialism day by day, and announced its sponsorship of the colonial and semi-colonial liberation movement, in this era, if any colonial and semi-colonial country has a revolution against imperialism, that is, against the international bourgeoisie and international capitalism, it no longer belongs to the category of bourgeois democratic revolution in the old world, but belongs to a new category; It is no longer part of the old bourgeois and capitalist world revolution, but part of the new world revolution, that is, part of the proletarian socialist world revolution. This revolutionary colony and semi-colony can no longer be regarded as allies of the world capitalist counter-revolutionary front, but has become allies of the world socialist revolutionary front.
The first stage and the first step of this colonial and semi-colonial revolution, although based on its social nature, are basically bourgeois democracy, and its objective requirement is to clear the way for the development of capitalism; However, this kind of revolution is not an old revolution led by the bourgeoisie aimed at establishing a capitalist society and bourgeois dictatorship, but a new revolution led by the proletariat aimed at establishing a new democratic society and a country with a joint dictatorship of all revolutionary classes in the first stage. Therefore, this kind of revolution is precisely to clear a broader road for the development of socialism. This kind of revolution is divided into several stages because of the changes of the enemy situation and allied forces, but its basic nature has not changed.
This kind of revolution is a complete blow to imperialism, so it is not allowed by imperialism and is opposed by imperialism. But this is allowed by socialism and aided by the socialist countries and the socialist international proletariat.
Therefore, this kind of revolution has to become a part of the proletarian socialist world revolution.
The correct proposition that "China Revolution is a part of the world revolution" was put forward from 1924 to 1927 during the First Great Revolution in China. This was put forward by the producers in China, and was approved by all those who participated in the anti-imperialist and anti-feudal struggle at that time. But at that time, the significance of this theory had not been brought into play, so that people only had a vague understanding of this issue.
This "world revolution" is no longer the old world revolution, and the old bourgeois world revolution has long since ended; But a new world revolution, not a socialist world revolution. Similarly, this "part" is not a part of the old bourgeois revolution, but a part of the new socialist revolution. This is a great change, which is unprecedented in the history of the world and China.
This correct proposition put forward by China and party member is based on Stalin's theory.
Stalin also published a paper commemorating the first anniversary of the October Revolution in 19 18, and said:
"The great world significance of the October Revolution mainly lies in: first, it expanded the scope of ethnic issues, and turned ethnic issues from a local problem in Europe's struggle against ethnic oppression into a common problem in which oppressed nations, colonies and semi-colonies were liberated from imperialism; Second, it has opened up broad possibilities and realistic roads for this liberation, greatly promoted the liberation of the oppressed peoples in the East and West, and attracted them to the great torrent of the victorious anti-imperialist struggle; Third, it has thus built a bridge between the socialist west and the enslaved east, and established a new revolutionary front against world imperialism from the western proletarians through the Russian revolution to the oppressed nations in the east. " ⑿
Since this article, Stalin has repeatedly developed the theory that the colonial and semi-colonial revolution broke away from the old category and became a part of the proletarian socialist revolution. The most clear explanation is an article published by Stalin on June 30, 1925, arguing with Yugoslav nationalists at that time. This article is included in Zhang Yi's book "Stalin on Ethnic Issues" with the title "Re-discussion on Ethnic Issues". There is such a passage:
"Semich quoted a place in the booklet" Marxism and Ethnic Issues "written by Stalin at the end of 19 12. There once said:' under the condition of rising capitalism, the national struggle is a struggle between the bourgeoisie.' Obviously, he tried to imply that his definition of the social significance of national movements under the current historical conditions is correct. But Stalin's pamphlet was written before the imperialist war. At that time, the ethnic issue was not a problem of world significance to Marxists. At that time, the basic requirements of Marxists for the right of national self-determination were not regarded as part of the proletarian revolution, but as part of the bourgeois democratic revolution. Since then, the international situation has undergone fundamental changes. The war and the October Revolution in Russia changed the national issue from a part of the bourgeois democratic revolution to a part of the proletarian socialist revolution. It would be ridiculous if we can't see this clearly. 19 16 years 10, Lenin said in the article "summary of discussion on the right of national self-determination" that the basic point about the right of national self-determination in ethnic issues is no longer a part of the general democratic movement, but has become an integral part of the general proletariat and socialist revolution. I don't need to mention some later works on ethnic issues by representatives of Russian capitalism such as Lenin. Now, when we enter a new era-the era of proletarian revolution due to the new historical environment, what is the significance of Schemitch quoting a place in Stalin's pamphlet written during the Russian bourgeois democratic revolution? It can only have one meaning, that is, Schemitch quoted it without considering the historical environment of life, thus violating the most basic requirements of dialectics and failing to consider that what is correct in one historical environment may become incorrect in another. "
It can be seen that there are two kinds of world revolutions. The first belongs to the bourgeoisie and capitalism. This period of world revolution has long passed, and it ended with the outbreak of the First Imperialist World War in 19 14, especially the Russian October Revolution in 19 17. Since then, the second world revolution has begun, that is, the proletarian socialist world revolution. This kind of revolution takes the proletariat in capitalist countries as the main force and the oppressed peoples in colonies and semi-colonies as allies. No matter what class, party or individual among the oppressed people who take part in the revolution, whether they are conscious or not, as long as they oppose imperialism, their revolution will become a part of the proletarian socialist world revolution and its allies.
Today, the significance of the China Revolution is even more significant. Today, it is the time when the world is dragged into the Second World War day by day because of the economic crisis and political crisis of capitalism. At that time, the Soviet Union had reached the transition period from socialism to capitalism, and it was capable of leading and assisting the proletariat and oppressed nations all over the world, resisting imperialist wars and cracking down on capitalist reactionaries. Just as the proletariat in capitalist countries is preparing to overthrow capitalism and realize socialism; At that time, the proletariat, peasants, intellectuals and other petty bourgeoisie in China had formed an independent and great political force under the leadership of China Party. Today, we are at such a moment. Should we estimate that the world significance of the China Revolution has become greater? I think it should be. The China Revolution is an important part of the world revolution.
The first stage of the China Revolution (divided into many small stages) was a new bourgeois-democratic revolution of a social nature, not a proletarian socialist revolution, but it has become a part of the proletarian socialist world revolution, and now it has become a great part of this world revolution and a great ally of this world revolution. The first step and the first stage of this revolution are by no means and impossible to establish a capitalist society under bourgeois dictatorship in China, but a new democratic society under the joint dictatorship of all revolutionary classes in China and led by the China proletariat, so as to end its first stage. And then develop to the second stage, building a socialist society in China.
This is the most basic feature of the current revolution in China, a new revolutionary process in the past twenty years (counting from the May 4th Movement in 1919), and a vivid and concrete content of the current revolution in China.