by Tse-Tung Mao
21. SELF-RELIANCE AND ARDUOUS STRUGGLE
On what basis should our policy rest? It should rest on our own strength, and that means regeneration through one's own efforts. We are not alone; all the countries and people in the world opposed to imperialism are our friends. Nevertheless, we stress regeneration through our own efforts. Relying on the forces we ourselves organize, we can defeat all Chinese and foreign reactionaries.
"The Situation and Our Policy After the Victory in the War of Resistance Against Japan" (August 13, 1945), Selected Works, Vol. IV, p. 20.
We stand for self-reliance. We hope for foreign aid but cannot be dependent on it; we depend on our own efforts, on the creative power of the whole army and the entire people.
"We Must Learn to Do Economic Work" (January 10, 1945), Selected Works, Vol. III, p. 241.
To win country-wide victory is only the first step in a long march of ten thousand li… The Chinese revolution is great, but the road after the revolution will be longer, the work greater and more arduous. This must be made clear now in the Party. The comrades must be helped to remain modest, prudent and free from arrogance and rashness in their style of work. The comrades must be helped to preserve the style of plain living and hard struggle.
"Report to the Second Plenary Session of the Seventh Central Committee of the Communist Party of China (March 5, 1949), Selected Works, Vol. IV, p. 374.*
We must thoroughly clear away all ideas among our cadres of winning easy victories through good luck, without hard and bitter struggle, without sweat and blood.
"Build Stable Base Areas in the Northeast" (December 28, 1945), Selected Works, Vol. IV, p. 84.
We should carry on constant propaganda among the people on the facts of world progress and the bright future ahead so that they will build their confidence in victory. At the same time, we must tell the people and tell our comrades that there will be twists and turns in our road, There are still many obstacles and difficulties along the road of revolution. The Seventh Congress of our Party assumed that the difficulties would be many, for we preferred to assume there would be more difficulties rather than less. Some comrades do not like to think much about difficulties. But difficulties are facts; we must recognize as many difficulties as there are and should not adopt a "policy of non-recognition". We must recognize difficulties, analyse them and combat them. There are no straight roads in the world; we must be prepared to follow a road which twists and turns and not try to get things on the cheap. It must not be imagined that one fine morning all the reactionaries will go down on their knees of their own accord. In a word, while the prospects are bright, the road has twists and turns. There are still many difficulties ahead which we must not overlook. By uniting with the entire people in a common effort, we can certainly overcome all difficulties and win victory.
"On the Chungking Negotiations" (October 17, 1945), Selected Works, Vol. IV, pp. 59-60.
Anyone who sees only the bright side but not the difficulties cannot fight effectively for the accomplishment of the Party's tasks.
"On Coalition Government" (April 24, 1945), Selected Works, Vol. III, p. 314.
The wealth of society is created by the workers, peasants and working intellectuals. If they take their destiny into their own hands, follow a Marxist-Leninist line and take an active attitude in solving problems instead of evading them, there will be no difficulty in the world which they cannot overcome.
Introductory note to "The Party Secretary Takes the Lead and All the Party Members Help Run the Co-operatives" (1955), The Socialist Upsurge in China's Countryside, Chinese ed., Vol. I.
The comrades throughout the Party must take all this fully into account and be prepared to overcome all difficulties with an indomitable will and in a planned way. The reactionary forces and we both have difficulties. But the difficulties of the reactionary forces are insurmountable because they are forces on the verge of death and have no future. Our difficulties can be overcome because we are new and rising forces and have a bright future.
"Greet the New High Tide of the Chinese Revolution" (February 1, 1947), Selected Works, Vol. IV, p. 125.
In times of difficulty we must not lose sight of our achievements, must see the bright future and must pluck up our courage.
"Serve the People" (September 8, 1944), Selected Works, Vol. III, pp. 227-28.
New things always have to experience difficulties and setbacks as they grow. It is sheer fantasy to imagine that the cause of socialism is all plain sailing and easy success, without difficulties and setbacks or the exertion of tremendous efforts.
On the Correct Handling of Contradictions Among the People (February 27, 1957), 1st pocket ed., pp. 32-33.
At certain times in the revolutionary struggle, the difficulties outweigh the favourable conditions and so constitute the principal aspect of the contradiction and the favourable conditions constitute the secondary aspect. But through their efforts the revolutionaries can overcome the difficulties step by step and open up a favourable new situation, thus a difficult situation yields place to a favourable one.
"On Contradiction" (August 1937), Selected Works, Vol. I, p. 335.
What is work? Work is struggle. There are difficulties and problems in those places for us to overcome and solve. We go there to work and struggle to overcome these difficulties. A good comrade is one who is more eager to go where the difficulties are greater.
"On the Chungking Negotiations" (October 17, 1945), Selected Works, Vol. IV, p. 58.
There is an ancient Chinese fable called "The Foolish Old 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 greybeard, 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 t'nen their sons and grandsons, and so on to infinity. 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 Chinese 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?
"The Foolish Old Man Who Removed the Mountains" (June 11, 1945), Selected Works, Vol. III, p. 322.*
22. METHODS OF THINKING AND METHODS OF WORK
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, man has constantly to sum up experience and go on discovering, inventing, creating and advancing. Ideas of stagnation, pessimism, inertia 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 (i.e., nature as revealed in the history of celestial bodies, the earth, life, and other natural phenomena).
Quoted in "Premier Chou Enlai's Report on the Work of the Government to the First Session of the Third Na
tional People's Congress of the People's Republic of China " (December 21-22, 1964).
Natural science is one of man's weapons in his fight for freedom. For the purpose of attaining freedom in society, man must use social science to understand and change society and carry out social revolution. For the purpose of attaining freedom in the world of nature, man must use natural science to understand, conquer and change nature and thus attain freedom from nature.
Speech at the inaugural meeting of the Natural Science Research Society of the Border Region (February 5, 1940).
The Marxist philosophy of dialectical materialism has two outstanding characteristics. One is its class nature: it openly avows that dialectical materialism is in the service of the proletariat. The other is its practicality: it emphasizes the dependence of theory on practice, emphasizes that theory is based on practice and in turn serves practice.
"On Practice" (July 1937), Selected Works, Vol. I, p. 297.
Marxist philosophy holds that the most important problem does not lie in understanding the laws of the objective world and thus being able to explain it, but in applying the knowledge of these laws actively to change the world.
Ibid ., p. 304.
Where do correct ideas come from? Do they drop from the skies? No. Are they innate in the mind? No. They come from social practice, and from it alone; they come from three kinds of social practice, the struggle for production, the class struggle and scientific experiment.
Where Do Correct Ideas Come from? (May 1963), 1st pocket ed., p. 1.
It is man's social being that determines his thinking. Once the correct ideas characteristic of the advanced class are grasped by the masses, these ideas turn into a material force which changes society and changes the world.
Ibid .
In their social practice, men engage in various kinds of struggle and gain rich experience, both from their successes and from their failures. Countless phenomena of the objective external world are reflected in a man's brain through his five sense organs - the organs of sight, hearing, smell, taste and touch. At first, knowledge is perceptual. The leap to conceptual knowledge, i e., to ideas, occurs when sufficient perceptual knowledge is accumulated. This is one process in cognition. It is the first stage in the whole process of cognition, the stage leading from objective matter to subjective consciousness, from existence to ideas. Whether or not one's consciousness or ideas (including theories, policies, plans or measures) do correctly reflect the laws of the objective external world is not yet proved at this stage, in which it is not yet possible to ascertain whether they are correct or not. Then comes the second stage in the process of cognition, the stage leading from consciousness back to matter, from ideas back to existence, in which the knowledge gained in the hrst stage is applied in social practice to ascertain whether the theories, policies, plans or measures meet with the anticipated success. Generally speaking, those that succeed are correct and those that fail are incorrect, and this is especially true of man's struggle with nature. In social struggle, the forces representing the advanced class sometimes suffer defeat not because their ideas are incorrect but because, in the balance of forces engaged in struggle, they are not as powerful for the time being as the forces of reaction; they are therefore temporarily defeated, but they are bound to triumph sooner or later. Man's knowledge makes another leap through the test of practice. This leap is more important than the previous one. For it is this leap alone that can prove the correctness or incorrectness of the first leap in cognition, i.e., of the ideas, theories, policies, plans or measures formulated in the course of reflecting the objective external world. There is no other way of testing truth.
Ibid., pp. 1-3.*
Often, correct knowledge can be arrived at only after many repetitions of the process leading from matter to consciousness and then back to matter, that is, leading from practice to knowledge and then back to practice. Such is the Marxist theory of knowledge, the dialectical materialist theory of knowledge.
Ibid ., P. 3.*
Whoever wants to know a thing has no way of doing so except by coming into contact with it, that is, by living (practising) in its environment… If you want knowledge, you must take part in the practice of changing reality. If you want to know the taste of a pear, you must change the pear by eating it yourself… If you want to know the theory and methods of revolution, you must take part in revolution. All genuine knowledge originates in direct experience.
"On Practice" (July 1937), Selected Works, Vol. I, pp. 299-300.
Knowledge begins with practice, and theoretical knowledge which is acquired through practice must then return to practice. The active function of knowledge manifests itself not only in the active leap from perceptual to rational knowledge, but - and this is more important - it must manifest itself in the leap from rational knowledge to revolutionary practice.
Ibid ., p. 304.*
It is well known that when you do anything, unless you understand its actual circumstances, its nature and its relations to other things, you will not know the laws governing it, or know how to do it, or be able to do it well.
"Problems of Strategy in China 's Revolutionary War" (December 1936), Selected Works, Vol. I, p. 179.
If a man wants to succeed in his work, that is, to achieve the anticipated results, he must bring his ideas into correspondence with the laws of the objective external world; if they do not correspond, he will fail in his practice. After he fails, he draws his lessons, corrects his ideas to make them correspond to the laws of the external world, and can thus turn failure into success; this is what is meant by "failure is the mother of success" and "a fall into the pit, a gain in your wit".
"On Practice" (July 1937), Selected Works, Vol. I, pp. 296-97.
We are Marxists, and Marxism teaches that in our approach to a problem we should start from objective facts, not from abstract definitions, and that we should derive our guiding principles, policies and measures from an analysis of these facts.
"Talks at the Yenan Forum on Literature and Art" (May 1942), Selected Works, Vol. III, p. 74.
The most fundamental method of work which all Communists must firmly bear in mind is to determine our working policies according to actual conditions. When we study the causes of the mistakes we have made, we find that they all arose because we departed from the actual situation at a given time and place and were subjective in determining our working policies.
"Speech at a Conference of Cadres in the Shansi-Suiyuan Liberated Area" (April 1, 1948), Selected Works, Vol. IV, pp. 229-30.*
Idealism and metaphysics are the easiest things in the world, because people can talk as much nonsense as they like without basing it on objective reality or having it tested against reality. Materialism and dialectics, on the other hand, need effort. They must be based on and tested by objective reality. Unless one makes the effort one is liable to slip into idealism and metaphysics.
Introductory note to "Material on the Hu Feng Counter-Revolutionary Clique" (May 1955).
When we look at a thing, we must examine its essence and treat its appearance merely as an usher at the threshold, and once we cross the threshold, we must grasp the essence of the thing; this is the only rcliable and scientific method of analysis.
"A Single Spark Can Start a Prairie Fire" (January 5, 1930), Selected Works, Vol. I, p. 119.
The fundamental cause of the development of a thing is not external but internal; it lies in the contradictoriness within the thing. This internal contradiction exists in every single thing, hence its motion and development. Contradictoriness within a thing is the fundamental cause of its development, while its interrelations and interactions with other things are secondary causes.
"On Contradiction" (August 1937), Selected Works, Vol. I, p. 313.
It [materialist dialectics] holds that external causes are the condition of change and internal causes are the basis of change, and that external causes become operative through internal causes. In a suitable temperature an egg changes
into a chicken, but no temperature can change a stone into a chicken, because each has a different basis.
Ibid ., p. 314.
Marxist philosophy holds that the law of the unity of opposites is the fundamental law of the universe. This law operates universally, whether in the natural world, in human society, or in man's thinking. Between the opposites in a contradiction there is at once unity and struggle, and it is this that impels things to move and change. Contradictions exist everywhere, but they differ in accordance with the different nature of different things. In any given phenomenon or thing, the unity of opposites is conditional, temporary and transitory, and hence relative, whereas the struggle of opposites is absolute.
On the Correct Handling of Contradictions Among the People (February 27, 1957), 1st pocket ed., p. 18.
The analytical method is dialectical. By analysis, we mean analysing the contradictions in things. And sound analysis is impossible without intimate knowledge of life and without real understanding of the pertinent contradictions.
Speech at the Chinese Communist Party's National Conference on Propaganda Work (March 12, 1957), l5t pocket ed., p. 20.
Concrete analysis of concrete conditions, Lenin said, is "the most essential thing in Marxism, the living soul of Marxism". Lacking an analytical approach, many of our comrades do not want to go deeply into complex matters, to analyse and study them over and over again, but like to draw simple conclusions which are either absolutely affirmative or absolutely negative… From now on we should remedy this state of affairs.