Good morning everyone, today is Sunday, January 28th, and I can't sleep on the weekend, strange no.
I don't know what to do when I wake up in the morning, so I just turn on the computer and write something to record it.
Even last year, I was able to sleep until around 10 o'clock on weekends, but this year, I wake up very early on weekends, even earlier than when I go to work.
I didn't think about anything, I slept well, why can't I sleep.
Is it really the age of the year?
It stands to reason that it shouldn't, but it's hard to say.
I remember that before I came to Guangdong, my daily routine was relatively regular, I got up around 7 o'clock, rested for half an hour at noon, and went to bed at 10 o'clock at night.
Since I came to Guangdong, I have been sleeping later and later at night, especially after arriving at my current unit, our unit is very close to where I live, so to speak, I went from home to the office in 4 minutes.
I go to work at 9 o'clock every day (as normal). I wake up at 8:20 every day, go out at 8:30, have breakfast very calmly, and arrive at the office before 8:50.
Then what time do you think I go to bed every day?
Let me start by saying that I went to bed earlier than my colleagues: half past twelve.
There is usually a 1-hour break at noon.
So from the point of view of the time of rest, it is enough.
But as long as I go back to my hometown of Shandong, my schedule will automatically adjust to the mode of being in my hometown, getting up at 7 o'clock and going to bed at 10:30.
Therefore, I once thought that I was homesick and because it was almost the New Year, my physiology automatically changed to the habit of my hometown.
I remember reading an article that said that a person's eating habits will be determined before the age of 6, and eating sweet zongzi before the age of 6 does not mean that you can't eat salty ones in the future.
For example, I can eat rice dumplings with meat, but I don't feel right because of the habit of coming from my hometown.
Even though time flies and the mountains and rivers are exotic, the memories left in the depths of my heart will not be forgotten with the passage of time and the transformation of regions, but will be as precious as the sediment deposited at the bottom of the river.
That's just gossip.
We still have to do things that do not forget our original intentions, and today we will conclude this article with the chairman.
Not necessarily, as much as possible, because although this article has reached the fifth aspect, it involves the most problems and is the longest.
There are a total of 8 questions in size, and I'm going to integrate them into 6.
So let's get started.
The fifth aspect: democracy and the war of resistance against Japan
(1) The Red Dream: The Communists' Road to a "Democratic Republic".
Bertrand asked: What does the Communist Party mean by "democracy" in its program, and is it not in conflict with "war government"?
Chairman Mao: There is no conflict at all.
As early as 1936, the Communists held high the banner of the "democratic republic" and fought for national liberation and national independence. The proposition of this slogan is not only a political proposition, but also a vision and pursuit of a better life in the future.
The Communists are well aware that a truly powerful country is not monopolized by one class, but by an alliance of various anti-Japanese classes. This means that not only workers, peasants, but even other petty bourgeoisie can find their place in this country and government. Such an alliance acts as a solid barrier to exclude traitors and traitors and ensure the independence and dignity of the country.
As for the form of organization of the government, they chose democratic centralism. Democracy and centralism seem to be two contradictory concepts, but the Communists skillfully unify them. Democracy gives everyone a voice, and centralization ensures efficient and decisive decision-making. Such a system design not only ensures the participation of the people, but also ensures the stability of the country.
What is even more commendable is that such a government gives the people full political freedom. The people are free to organize, train and arm themselves for self-defense, which is the most powerful weapon against foreign invasion. This kind of freedom gives the people more choices and possibilities, and also makes them more trusting and dependent on the country and the government.
Such a "democratic republic" does not have any conflict with the so-called "wartime government". On the contrary, it was a state system and government system that was more conducive to the War of Resistance Against Japan. It has given hope to the people and a stronger cohesion of the country.
Schematic diagram of the formation of the second cooperation between the Kuomintang and the Communist Party
(2) The Power of Democracy and Centralization: The True Meaning of National Governance during the Anti-Japanese War
Bertrand asks: But isn't "democratic centralism" a nomencturnal contradiction?
Chairman Mao: We should not only look at the nouns, but also look at the reality.
During the Anti-Japanese War, the concept of "democratic republic" put forward by the Communists was not only a political slogan, but also a profound reflection on the national governance system. They recognize that democracy and centralism, which may seem opposites, are in fact mutually reinforcing, and that they are both indispensable parts of national governance.
First, democracy was the foundation of national governance during the War of Resistance Against Japanese Aggression. The national contradiction has risen to become the main contradiction, and the people of all ethnic groups throughout the country have united to jointly resist foreign enemies. And to achieve this, there must be a government that is truly representative of the will of the people. Such a government must have the support and support of the broad masses of the people, and at the same time, the people must be free to support the government and have the opportunity to influence the government's policies. Only in this way can the government better reflect the will of the people and better serve the people. Such a democratic system can not only stimulate the people's patriotic enthusiasm, but also enhance the credibility and executive power of the government.
Second, democracy alone is not enough. During the War of Resistance Against Japanese Aggression, the country faced tremendous external pressures and internal challenges, which required an efficient and strong government to deal with them. This requires the centralization of executive power. When the policies demanded by the people are delivered to the government through the organs of public opinion, the government should be able to implement them quickly and effectively. As long as the implementation does not go against the will of the people, the implementation process will be smooth and unimpeded. Such a centralized system can not only improve the efficiency of government implementation, but also ensure the consistency and stability of policies.
Only by combining democracy with centralism and adopting democratic centralism can the power of the government be brought into full play. In the War of Resistance Against Japan, the government of a national defense nature had to adopt this kind of democratic centralism. Only in this way can we ensure the stability and strength of the country and finally win the victory of the War of Resistance Against Japanese Aggression.
Democracy under centralized leadership is democratic centralism, and centralization comes first.
A newly built highway after the Lugou Bridge Incident
(3) The flower of democracy in the flames of war
Bertrand asks: This is not in keeping with the wartime cabinet system, right?
Chairman Mao: This is inconsistent with some wartime cabinet systems in history, and there are also conformities. The political system in wartime can be broadly divided into two categories, one is democratic centralism and the other is absolute centralization, which is determined by the nature of the war.
During the War of Resistance Against Japanese Aggression, China practiced a special political system -- democratic centralism -- in accordance with the nature of the war and the needs of the nation. The implementation of this system not only ensured the victory of the War of Resistance Against Japanese Aggression, but also reflected the wisdom and tenacity of the Chinese nation in the crisis.
War, a tragedy in human history, can be divided into two categories, justice and injustice, according to their nature. The Great War in Europe more than 20 years ago was a war of an unjust imperialist nature. In such wars, the government often forces the people to fight for the good of the empire, with complete disregard for the will and interests of the people. Like the Louis George government in Britain, they suppressed dissenting voices, forbade the people to express their dissatisfaction with the imperialist war, and even turned Parliament into an instrument of the imperialists. Such a government is an absolutely centralized political system, where democracy is ruthlessly suppressed and the will of the people is ignored.
The wars in history are not only unjust wars, but also those revolutionary wars that fought for national liberation and people's freedom. For example, the French Revolution, the October Revolution in Russia, and the War of Resistance in China today. In such a war, the goal of the government and the people is the same, both for the liberation of the nation and the freedom of the people. Such a government is not afraid of the people's opposition to the war, but needs to arouse the enthusiasm of the people and guide them to actively participate. Against this background, democratic centralism came into being.
China's War of Resistance was one such revolutionary war. The war was fully supported by the people, because the purpose of the war directly represented the interests of the people. In order to better mobilize the people to participate in the war of resistance, democratic centralism was widely adopted. This system not only ensures the participation and decision-making of the people, but also ensures the executive power of the government.
The Northern Expedition is a prime example. It was a war that relied on democratic centralism to win. It was precisely because of the active participation and support of the people that the Northern Expedition was able to achieve a brilliant victory.
It follows from this that when the purpose of war is for the benefit of the people, the more democratic the government, the easier it is to conduct the war. If, on the contrary, the government is afraid of the people's opposition to the war, it only shows that the purpose of the war is not for the benefit of the people.
epilogue
Looking back on that period of history, we cannot help but sigh at the foresight and sagacity of the Communists. Not only did they put forward the idea of a "democratic republic", but they also thought deeply about how to translate this idea into a realistic system of governance. It was precisely this profound understanding and skillful use of democracy and centralism that enabled the Communist Party to win the trust and support of the people in the War of Resistance Against Japanese Aggression, and ultimately led the country to victory.
During the War of Resistance Against Japanese Aggression, China's practice of democratic centralism not only ensured the victory of the War of Resistance Against Japanese Aggression, but also left us with valuable historical experience.
This experience tells us that only a government that truly represents the interests of the people can win the trust and support of the people, and only a government that truly respects and gives play to the role of the people can remain invincible in the crisis.
Map of the struggle of the Northeast Anti-Japanese Allied Army
Let's digress a little more, I'll go have breakfast later, it's almost half past ten now, let's have breakfast and lunch.
Today's weather is fine, not as cold as the other day, cloudy and cloudy.
Today I suddenly remembered an incident from my elementary school days, and wow, I started to reminisce about the past.
I think I'm still in the first grade, and my dad will give me 2 cents pocket money (2000) at noon every day, is that too much?
How can it be more, a roast cake costs 3 cents, and a dime can buy two pieces of fruit candy or a spicy strip.
I don't know when I got into the habit of saving money, I didn't even have a piggy bank at home, so I put the money I saved under my pillow, and when I was in the third grade, I remembered saving 150 yuan.
Now I think about what I saved enough money to do, but I'm grateful for that experience, I have a colleague who we have a good relationship and the salary is almost the same, he's moonlight, I can have at least two-thirds left, and I don't feel very economical.
You ask him why he spends so much, and he says he doesn't know.
Just like I don't know why I keep writing articles, wouldn't it be better for me to save the time I spent writing articles and do something else?
I don't know.
But I know that I had a lot of fun writing it.
Having said so much, the meal went.
Reunion.
Next: Mao Xuan (Volume 2) and the conversation of British journalist Bertrand (Qi)
I look forward to everyone's attention, likes, and forwards, and let us follow Chairman Mao forward in the wind and waves.
Previous articles: Mao Xuan (Volume 2) and the conversation of the British journalist Bertrand (III)
The Many Manifestations of Liberalism in Mao Xuan (Volume II).
The transformation of the contradictions in "Mao Xuan" (Volume 1).
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