Mao Zedong Thought Defined Within Modern China

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Translator’s Note: Deng Xiaoping also stated that he was a) a Marxist-Leninist, and b) a follower of Mao Zedong Thought. The CPC views Maoist Thought as being separate and distinct from the ‘personal thoughts of an individual Mao Zedong’. This is exactly the same for any Communist Revolutionary, as conditioned personal bias must be understood, bypassed and transcended in the mind if the establishment of an objective and dialectical political understanding is to be achieved. Mao did this through Mao Zedong Thought which is interpreted as the correct interpretation of Marxist-Leninism for the Chinese people. The capitalist West misrepresents the Communist Movement in general and tends to wrongly portray all Communist Leaders as being ‘god-like’ figures (avatars) who cannot possibly be incorrect in their assessment and analysis of reality. Like the mythological gods – the capitalist imagines – these ‘Communist’ gods wreak havoc upon the world if the they are not worshipped in the correct manner by the masses. Here can be seen the history not of the Communist Movement, but rather that of the Judeo-Christian Church. This bourgeois view of Communism is nothing but an inverted reality. Communist Leaders are democratically elected – as was Mao Zedong – by popular vote, Communist Leaders express the will of the people who vote for them, and of their fellow Comrades in similar positions of mass leadership. This is Socialist democracy. A Communist Leader is a mouthpiece for the working class of a nation. Objective Mao Zedong Thought grew out of this organic mass consultation process. Of course, Mao Zedong, as a human-being, occasionally made personal decisions outside of the collective process, some of which proved effective some of which proved ineffective. This subjective thinking of Mao Zedong (much of which happened in his older age) is not included in the ‘Official’ definition of Mao Zedong Thought. However, errors of judgement do not equate to the mass crimes that the Western capitalists (and Trotskyites) falsely associate with Mao Zedong – as there is no historical or physical evidence for this in China – no grieving relatives or mass graves, etc. Of course, none of this matters for the manic capitalist determined to protect his class privileges. Today, the US perseveres with the political fiction that there now exists in China an undercurrent of ‘real’ Maoism amongst the people which is doing battle with the current ‘revisionist’ policies of the CPC. Nowhere in China Is this evident. Indeed, Deng Xiaoping clearly stated that he followed Mao Zedong Thought – with the caveat that as conditions changed within and without China – so the development of Marxist-Leninism had to proceed into new areas of understanding and endeavour. The reality is that although Mao Zedong Thought serves as the historical basis for China’s Communist Revolution (and is the inspiration for China’s power and dominance in the world), many of its aspects developed in the early to mid-20th century are simply out of date and irrelevant for the conditions found within (and outside) of modern China. Modern China is successful because Mao Zedong Thought was updated by Deng Xiaoping and did not stay trapped in the past. The Trotskyites, of course, being lackeys and running dogs of the White imperialists, continue with their mission of collaborating with the capitalists and misrepresenting the working-class and the Revolution, whilst claiming that the Chinese (the historical victims of Eurocentric racism) are now really the true ‘racists’. Although bizarre and illogical this stupid attitude has gained considerable traction around the world with some Africans and Indians (both also historical victims of White imperialism) now viewing their fellow victims (the Chinese) as being the perpetuators of the crime of racism! This continued inversion of reality may be viewed as the latest victory in the long history of the dominance of White racist discourse throughout the world.  ACW (20.11.2018)

Mao Zedong Thought Defined Within Modern China

Mao Zedong Thought is a political, military, and (socio-economic) developmental theory developed by Mao Zedong and widely practiced in the 20th century as the basis for Chinese Revolution. It is generally considered to be the development of Marxism-Leninism in China – suitable for the historical, political and socio-economic conditions of China, as well as being relevant for the psychological, emotional and physical needs of the Chinese people. The Communist Party of China recognizes Mao Zedong Thought as an important theory for its achievements in the ‘New’ (Democratic) Revolution, the War of Resistance Against Japanese Aggression, Victory in the Civil War (against the Kuomintang), and the Establishment of the People’s Republic of China. The most prominent contents in Mao Zedong’s Thought are “A single spark can start a prairie fire”, “Political power grows out of a barrel of a gun”, “Encircle the cities from the rural areas”, “Guerrilla Warfare 16-Character Policy”, the “mass line”, “Unity of the People”, “Literature and art serve the Proletarian Revolution”, “Three Worlds Theory”, and “Permanent Revolution” and so on.

Mao Zedong Thought focused on eradicating the old (feudal and imperialistic) value system, and to achieve this it proposed a set of tactical and strategic ideas. This part may be interpreted as a modern interpretation of the ancient Chinese Art of Warfare and Political Manoeuvre. After practical application, history has proved it be effective. As for the relevance of Mao’s theory in the construction of the People’s Republic of China – elements such as “Permanent Revolution” – are not officially recognized by the Communist Party of China (as it plays into the hand of reactionaries and counter-revolutionaries and hinders the work of establishing a strong Socialist State). The personal thinking of Mao Zedong’s later years – such as that which inspired the Great Proletarian Cultural Revolution – is clearly referred to as dialectically incorrect in recent analysis. After the reform and opening-up, the Communist Party of China correctly defined the essence of Mao Zedong Thought as being the crystallization of the collective wisdom of the first generation of Revolutionaries that comprised the Membership of the Communist Party of China. This ‘Official’ definition and acceptance of Mao Zedong Thought excludes Mao’s personal thinking. “Maoism” outside of China may be understood as foreign modes of political (and economic) thinking being integrated with Mao Zedong Thought – generally speaking, these Movements have not been recognised by Chinese officials or the Chinese State. Mao Zedong did not propose his own independent value system. He only followed Marxism-Leninism and anti-revisionism.

Chinese Language Reference:

https://baike.baidu.com/item/毛泽东思想

关于这个问题,我们在引导学生理解和认识的时候,首先要把握一个原则,就是邓小平改革开放以来的理论与实践,实际上就如他自己讲的,是在坚持毛泽东正确的东西,是在继续毛泽东的事情,是在改正毛泽东的错误。毛泽东思想作为一门科学也是随着实践的发展而发展的。从民主革命进入社会主义时期以后,国内外形势日益发生着巨大的变化,中国共产党和毛泽东在面对新情况、新问题和新任务的条件下创造性地运用马克思列宁主义,成功地解决了建设社会主义制度的艰难任务,并从政治上、经济上、科学文化上提出了一系列建设社会主义的战略思想。但是由于各种主客观原因,毛泽东在对形势的分析和国情的认识上也出现了主观主义的偏差,在实际工作中导致了阶级斗争扩大化和急躁冒进的错误,甚至发生了“文化大革命”这样全局性的、长时间的严重错误。对此,我们党必须根据形势的变化,总结正反两方面的历史经验,从根本上解决怎样认识社会主义,怎样建设社会主义的问题,怎样从制度上杜绝犯错误,让一个人犯不了错。从而恢复毛泽东毕生所坚持的正确东西,把他没有做好的事情做好,没有做的事情做起来,把他做错了的改正过来,使毛泽东思想在新的历史条件下,重新得到健康发展。这一伟大而艰巨的历史任务就由我们党第二代的领导核心邓小平来担当,他不仅成功地恢复了毛泽东思想的本来面貌,而且对毛泽东思想作了重大的发展和创新。可以说,邓小平理论是在新的历史条件下对毛泽东思想的继承和发展。邓小平理论和毛泽东思想的关系,也是继承和发展、坚持和创新相统一的关系。从继承来看,没有毛泽东思想就没有邓小平理论;从发展和创新来看,没有邓小平理论也没有毛泽东思想在当今历史条件下的发展。因此,毛泽东思想孕育和酝酿了邓小平理论的形成,邓小平理论完成了毛泽东思想的升华。在认识和理解毛泽东思想和邓小平理论的关系时,一定要把握一脉相承、继承与发展的关系。

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