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Roots & Branches

Roots & Branches image
Parent Issue
Day
31
Month
January
Year
1975
OCR Text

Dus issue of the SI X contaira a centerfold interview with Michael Potter, an Apn Arbor resident from luien Foods, who atiended the International Trade Fair of the People's Republic uj China, He talks about the Chinese strategy of international trade and gives some insights into the consciousnex and lifestyle of the Chinese people. We thought the folhwirig quotations from Mao Tse-Tung would be illummating additions to Michael 's observations. ''aken from varu nis points in the history of C huta 's develi pmêm as u socialist nation, the quotations clarify the Chinese poinl oj view on the path they have laken in transforming their nation and on their relationships with other nations, both socialist and capitalist. Communism is at once a complete system of proletarian deology and a new social system. It is different from any other deological and social system, and is the most complete, progressive, revolutionary and rational system in human history. The ideological and social system of feudalism has a place only in the museum of history. The ideological and social system of capitalism has also become a museum piece in one part of the world (in the Soviet Union), while in other countries it resembles "a dying person who is sinking fast, like the sun setting beyond the western hills," and will soon be relegated to the museum. The communist deological and social system alone is full of youth and vitality, sweeping the world with the momentum of an avalanche and the force of a thunderbolt. (January 1940) The socialist system will eventually replace the capitalist system; this is an objective law independent of man's will. However much the reactionaries try to hold back the wheel of history, sooner or later revolution will take place and will inevitably triumph. (November 6, 1957) Socialist revolution aims at liberating the productive forces. The change-over from individual to socialist, collective ownership in agriculture and handicrafts and from capitalist to socialist ownership in private ndustry and commerce is bound to bring about a tremendous liberation of the productive forces. Thus the social conditions are being created for a tremendous expansión of industrial and agricultural production. (January 25, 1956) ' Whoever sides with the revolutionary people is a revolutionary. Whoever sides with imperialism, feudalism and bureaucratic-capitalism isa counter-revolutionary. Whoever sides with the revolutionary people in words only but acts otherwise is a revolutionary in speech. Whoever sides with the revolutionary people in deed as well as in word is a revolutionary in the full sense. (June 23, 1950) We are confronted by two types of social contradictions - those between ourselves and the enemy and those among the people themselves. The two are totally different in their nature ... To understand these two different types of contradictions correctly, we must f irst be clear on what is meant by "the people" and what is meant by "the enemy" ... At the present stage, the period of building socialism, the classes, strata, and social groups which favor, support and work for the cause of socialist construction all come within the category of the people, while the social forces and groups which resist the socialist revolution and are hostile to or sabotage socialist construction are enemies of the people. (February 27, 1957) The question of suppressing counter-revolutionaries is one of a struggle between ourselves and the enemy, a contradiction between ourselves and the enemy. Among the people, there are some who see this question in a somewhat different light. Two kinds of persons hold views different from ours. Those with a Rightist way of thinking make no distinction between ourselves and the enemy and take the enemy for our own people. They regard as friends the very persons whom the broad masses regard as enemies. Those with a "Left" way of thinking magnify contradictions between ourselves and the enemy to such an extent that they take certain contradictions among the people for contradictions with the enemy and regard as counter-revolutionaries persons who are actually not counter-revolutionaries. Both these views are wrong. Neither can lead to the correct handling of the question of suppressing counter-revolutionaries or to a correct assessment of this work. (February 27, 1957) In our country, the contradiction between the working class and the national bourgeoisie belongs to the category of contradictions among the people. By and large, the class struggle between the two is a class struggle within the ranks of the people, because the Chinese national bourgeoisie has a dual character. In the period of the bourgeois-democratic revolution, t has both a revolutionary and a conciliationist side to its character. In the period of the socialist revolution, exploitation of the working class for prof it constitutes one side of the character of the national bourgeoisie, while its support of the Constitution and its willingness to accept socialist transformaron constitute the other. The national bourgeoisie differsfrom the imperialists, the landlordsand the bureaucrat-cariitalists. Th contradiction between the national bourgeoisie and the working class is one between the exploiter and the exploited, and is by nature antagonistic. But n the concrete conditions of China, this antagonistic class contradiction can, f properly handled, be transformed into a non-antagonstic one and be resolved by peaceful methods. However, it will change nto a contradiction between ourselves and the enemy if we do not handle it properly and do not follow the policy of uniting with, criticizing and educating the national bourgeoisie, or f the national bourgeoisie does not accept this policy of ours. (February 27, 1957) Our country and all the other socialist countries want peace; so do the peoples of all the countries of the world. The only ones who crave war and do not want peace are certain monopoly capitalist groups in a handful of imperialist countries which depend on aggression for their profits. (September 15, 1956) To achieve a lasting world peace, we must further develop our friendship and co-operation with the fraternal countries in the socialist camp and strengthen our solidarity with all peaceloving countries. We must endeavor to establish norma! diplomatic relations, on the basis of mutual respect for territorial ntegrity and sovereignty and of equality and mutual benefit, with all countries willing to live together with us in peace. We must give active support to the national ndependence and liberation movement in countfies in Asia, África and Latin America as well as to the peace movement and to just struggles in all the countries of the world. (September 15, 1956) As for the imperialist countries, we should unite with their peoples and strive to co-exist peacefully with those countries, do business with them and prevent any possible war, but under no circumstances should we harbor any unrealistic notions about them. (February 27, 1957) People all over the world are now discussing whether or not a third world war will break out. On this question, too, we must be mentally prepared and do some analysis. We stand f irmly for peace and against war. But f the imperialists insist on unleashing another war, we should not be afraid of it. Our attitude on this question is the same as our attitude towards any disturbance: first, we are against it; second, we are not afraid of it. The First World War was followed by the birth of the Soviet Union with a population of 200 million. The Second World War was followed by the emergence of the socialist camp with a combined population of 900 million. If the imperialists insist on launching a third world war, t is certain that several hundred million more will turn to socialism, and then there will not be much room left on earth for the imperialists; it is also likely that the whole structure of imperialism will Utterly COllapse. (February 27, 1957) There is an ancient Chinese fable called "The Foolish Oíd Man Who Removed The Mountains." It tells of an old man who lived in northern China long, long ago and was known as the Foolish Old Man of North Mountain. His house faced south and beyond his doorway stood the two great peaks, Taihang and Wangwu, obstructing the way. With great determination, he led his sons in digging up these mountains, hoe in hand. Another gteybeard known as the Wise Old Man, saw them and said derisively, "How silly of you to do this! It is quite impossible for you few to dig up these two huge mountains." The Foolish Old Man replied, "When I die, my sons will carry on; when they die, there will be my grandsons, and then their sons and grandsons, and so on to inf inity. High as they are, the mountains cannot grow any higher and with every bit we dig, they will be that much lower. Why can't we clear them away?" Having refuted the Wise Old Man's wrong view, he went on digging every day, unshaken in his conviction. God was moved by this, and he sent down two angels, who carried the mountains away on their backs. Today, two big mountains lie like a dead weight on the Chinese people. One is imperialism, the other is feudalism. The Communist Party has long made up its mind to dig them up. We must persevere and work unceasingly, and we, too, will touch God's heart. Our God is none other than the masses of the Chinese people. If they stand up and dig together with us, why can't these two mountains be cleared away? (June 1 1 , 1 945) The history of mankind is one of continuous development from the realm of necessity to the realm of freedom. This process is never-ending. In any society in which classes exist, class struggle will never end. In classless society the struggle between the new and the old and between truth and falsehood will never end. In the fields of the struggle for production and scientific experiment, mankind makes constant progress and nature undergoes constant change; they never remain at the same level. Therefore, people have constantly to sum up experience and go on discovering, inventing, creating and advancing. Ideas of stagnation, pessimism, nertia and complacency are all wrong. They are wrong because they agree neither with the historical facts of social development over the past million years, nor with the historical facts of nature so far known to us (.e., nature as revealed in the history of celestial bodies, the earth, life, and other natural phenomena). December 21-22, 1964)