Li Dazhao: Revisiting problems and doctrines (hui Hu Shizhi's "study more problems and talk less about doctrines!"). ）

（1919.8.17）

Mr. Shizhi:

　　When I left Beijing, I read the paper published by my husband on the 31st of this newspaper, entitled "Study more problems and talk less about doctrine!" "Just a few thoughts happened. Some of them may be invented with the propositions of the gentleman, and some of them are our confessions to society. Now write him out one by one, please sir correct!

　　I. "Isms" and "Problems" I think that "problems" and "isms" have a relationship that cannot be very separate. For the solution of a social problem must depend on the common movement of the majority of the people in society. If we want to solve a problem, then, we should try to make it a common problem for most people in society. In order to make a social problem a common problem of the majority of the people in society, it is necessary to enable the majority of people in this society to solve this and that social problem together, first have an ideal and doctrine of common tendency, as a measure (i.e., a tool) for experimenting with their satisfaction or dissatisfaction in their own lives. Only the fact that we feel dissatisfied with life can one by one become social problems and have the hope of solving them. Otherwise, although you study your social problems, most people in society have no relationship at all. That social problem is still the hope of never being solved; the study of that social problem still cannot be affected by reality. Therefore, our social movements, on the one hand, must study practical problems, and on the other hand, they must also propagate idealism. This is intersecting, and this is parallel. But those who talk about doctrine have nothing to say about it, and they need to ask for an experiment. This experiment, whether it fails or succeeds, can eventually leave a great mark in the human spirit, and it can never be reduced. The former people who believed in the Doctrine of Owen in England and the Doctrine of fourier in France organized a new village and a new group on the New World. Recently, the Japanese samurai Koji clan and others have also organized a "new village" in the Hyuga area. These are all experiments that the world refers to as utopians, all are the most interesting facts of their actual movement, and all are the aspirants or successors of their comrades who have gathered together to organize a group there to realize their ideal social organization, to make a specimen of an ideal society, so that the ordinary people know that the life of this new society can be hoped for, in order to achieve the plan of transforming the world. The Owen and Fourier movements in the Americas, though they had left the majority of the people to spread their ideals, failed like sowing seeds in a place where there was no deep soil. Noyes, in his "History of American Socialism," criticized them for saying that the new village of Owenism, the new group of Fourierism, was almost born and died. Now people have forgotten them. But the spirit of socialism will always remain in the lives of the people. Today, among the millions of people who have not participated in their experimental life, who are not Owenists, who are not Fouriers, who are merely socialists without theories, who believe only in the possibility of scientific and moral transformation of society, there is still a hope to be known. This "new village" in the direction of the day has many points like the new village that has become an old dream on the new continent of the Americas. Japanese scholars and society, on the other hand, paid attention. Dr. Kawakami said: "The spirit of social transformation contained in their attempts can also be a hope to be known, and it will always exist in everyone's heart." Recently, Mr. Nakami of honsha also wrote from Japan: "This eastward journey is quite pleasant in The Direction of the Day. It can be seen that this kind of high-talk ideal, as long as you can find a place to experiment, do not make him a blank talk on paper, you can also have the utility of some tools, and it will also have considerable value in human society. No matter what doctrine is revealed, as long as you are willing to work hard to work towards the actual movement, it is all right and effective. My opinion on this point is slightly different from that of my husband, but I also admit that the remarks we have made recently are more empty on paper and less involved in practical issues, and I vow to go to the practical side in the future. This is the realization that occurred after reading Mr. Mister's paper.

　　Every doctrine has both ideals and practicalities. The ideals of democracy, for example, are roughly the same in that country. Applying this ideal to practical politics is somewhat different according to the nature of the time, the cause, and the cause. The same is true of socialism. His spirit of mutual help and friendship, whether scientific or utopian, used him as a basis. Applying this spirit to practical methods is different. We only need to use this doctrine of that as a tool, as a real movement, and he will produce a change of adaptation to the environment according to the nature of the situation of the time, the cause, and the cause. During the Qing Dynasty, we could use democracy as a tool to overthrow the imperial rule of the Ai Xin Jue Luo family. Today, we can also use him as a tool to overthrow the warlord's power. In other countries where capitalism is prevalent, they can use socialism as a tool to overthrow the capitalist class. In our country, where bureaucratic robbers are rampant, which is not productive, we can also use him as a tool to drive out this unearned bureaucratic robber. A socialist, in order for his doctrine to have some influence in the world, must study how he can apply his ideals to the realities that surround him as much as possible. Modern socialism, therefore, contains many attempts to transform its spirit into practical form suitable for the present needs. This proves the nature of doctrine, the possibility of adapting to reality, but when it is used by people who specialize in empty talk, it becomes empty. The danger of doctrine, then, is not brought about by the doctrine itself, but by his empty talk.

　　Second, the danger of counterfeiting brands Once a scholar becomes famous, his writings are never read, but his doctrine is like a currency, because of the continuous circulation and dissemination, it is gradually worn out, and even the image and seal of the issuer are difficult to distinguish. Adam Smith left a book that everyone praised, but no one read him. Machas left a book, no one read him, but everyone came to abuse him. The British Bonar clan had already expressed this sentiment. In today's era of mass movements, this doctrine and that doctrine are mostly the metaphors and banners of the mass movement, and most of them carry the character of some signboards. Since it has the nature of a signboard, it is inevitable to invite the danger of counterfeiting the brand. Wang Mazi's knife and scissors won the praise of the masses, and there were Wang Mazi and other signs to mix him; Wang Zhengda's tea leaves were taken care of by the masses, and there were Wang Zhengda and others to mix his signboards. Today's socialist terms are very popular in society, and there is socialism of the Anfu faction, which has been discovered. This phenomenon of counterfeit signboards is hated and hated, the danger is indeed dangerous, and the confusion of the truth is also the confusion of the truth. However, this phenomenon, just as Mr. Nakayama said, when the new wilderness was opened, some weeds and poisonous weeds, mixed with good grains and flowers, grew out, which was of course a phenomenon that should be. Wang Mazi could not close his shear shop because Wang Mazi and others also came to sell knives and scissors. Wang Zhengda could not stop his tea estate because Wang Zhengda and others also came to sell tea. People who open up the wilderness can't clean up all the grains and flowers and plants because they have grown weeds and poisonous weeds. How can we stop our propaganda of justice because the Anfu faction also talks about socialism! Because of the counterfeit brand, we should more and more propagate our doctrine and on the other hand study practical methods on various issues, so as to make practical movements based on doctrine, lest cats, dogs, parrots, and phonographs confuse us and deceive everyone.

　　The so-called radicalism of the "New Youth" and the "Weekly Commentary" fanatics have little to say about russian Bolzawiism. The ideological movement and literary movement of Mr. Nakafu and Mr. Nakafu and others are criticized by the Japanese "Daily News" and said to be the orthodox ideas of democracy in China. On the one hand, we must fight against the old-fashioned stubborn ideas, and on the other hand, we must guard against the trend of Bolzawiism in Russia. I can confess that I like to talk about Bolzawiism. When the whole world was celebrating the victory of the Allies, I wrote a paper on "The Triumph of Bolshevism" and published it on "The New Youth.". At that time, I heard that Mr. Meng He was not satisfied with Bolzavik, and I was also dissatisfied with my attitude towards Bolzavik (Mr. Meng He returned from a european tour, whether his thinking had changed, I did not dare to judge at this time). Or because of my paper, I caused trouble for the fandom of the "New Youth", Mr. Zhongfu is still claustrophobic in prison, and Mr. Zhongfu has been falsely named by the radical party, which is really my crime. However, I always feel that the popularity of Bolzawiism is really a major change in world culture. We should study him, introduce him, and spread his truth in human society, and we should not blindly listen to the rumors that others have created for them, and use violent and cruel words to erase everything about them. Therefore, as soon as they heard people say that they practiced "women's national ownership," they reasonably concluded that it was a rumor created for them. Later, when I saw the "New Republic" of the United States publish the origin of this matter, I knew that this was indeed a rumor, and that it was originally created by the Bolsavik government to an anarchist party in a certain Russian city. Later, after passing on the rumors, people added to them again. Recently, Mr. Wei Ci has published several papers on Russia's new constitution, land law, marriage law, etc., which can be used as a reference for our study of Russian affairs, and even more can prove that the words of women's statehood are completely rootless. Later, I heard that they had shot Krophoto Kim, and I suspected that this was also a rumor. According to recent news from European and American newspapers, Keshi is safe and sound near Moscow. In our blind society, they know what Bolshevism is, how to explain this term! However, because the Superstitious capitalist and militaristic Japanese translated him as excessive radicalism, they saw the word "extreme" as very dangerous, so they took it and put it on people. Seeing that the gentlemen's theory of literary reform was a little more intense, they said that Mr. Gentleman was an excessive party. Seeing that Zhang Taiyan and Sun Bolan's political theories were a little more intense, they also said that these two gentlemen were excessively radical. This tone is based on the salary transmission of our four thousand years of sages and sages. That "Yangzi for me, is a kingless also." Mozi and love, is fatherless also. Fatherless and unduly, the logic of the beast is their only scripture. There is no new term for "radical party" now, and it is not difficult for them to take out that old weapon and attack us. Any "heresy" or "flood beast" can also be put on for us at will. If this is not a matter of doctrine, we talk about chastity, and they say that we advocate that virgins should have sexual intercourse. We translated a novel about social problems, and they said that we advocated that an illegitimate child could kill his parents. In such a shallow and ignorant society, it is simply difficult to speak and discuss things, neither the East nor the West. On the one hand, we have to identify our doctrine and use it as a material and a tool as a practical movement; on the other hand, we propagate our doctrine so that the majority of people in society can use it as a material and a tool to solve concrete social problems. Those cats, dogs, parrots, phonographs, though they are letting them whirl around, over-radicalism, flood beasts, heresies, even if they let them give us titles, there is idle work to pay attention to him!

　　Fourth, to fundamentally solve the "fundamental solution" of the word, it is easy to make people idle and not to work hard now, which is really a danger. But this is also not a generalization. If in an organized and vibrant society, all functions are very sensitive, as long as you have a tool, you have the opportunity to use it, and you can use this tool to start work immediately. If in a society without organization and vitality, all functions have been closed, and no matter what tools you have, you will not have the opportunity to use him to work. At this time, I am afraid that there must be a fundamental solution, so that there is hope that one specific problem after another will be solved. As far as Russia is concerned, before the Romanovs were overthrown and the economic organization was not transformed, all problems could not be solved in the slightest. Now it's all solved. According to Marx's materialist view of history, the spiritual structures of law, politics, ethics and so on in society are all superficial structures. Below him, there is the economic structure that underpins everything they do. As soon as there is a change in the economic organization, they all change with it. In other words, it is the solution of economic problems, which is a fundamental solution. Once the economic problems are solved, any political problem, legal problem, family system problem, women's liberation problem, workers' liberation problem can be solved. But the first theory, which is devoted to this materialist view of history (also known as historical materialism), is only convinced that this economic change is inevitable and inevitable, and his second theory, that is, the theory of class competition, does not pay attention to it, does not use this theory as a tool, and for the practical movement of the unity of man, the economic revolution may never be realized, it can be realized, and I do not know how many periods later. There are many Marxist socialists who have suffered greatly from this idea. Every day, it is only to spread among the masses the gospel of the inevitable advent of the collective system, and as a result, apart from waiting for the inevitable maturity of the collective system, there is no preparation at all, and this is really the main reason why the Socialist Parties of all countries are now suffering from a great crisis. We should admit that when the time comes, depending on the circumstances, it is necessary to take a fundamental solution, and that there must be considerable preparatory activity before the fundamental solution.

　　Some of the above miscellaneous writings are exactly the same as Mr. Wang's opinions, and some are slightly different, which has taken up a lot of space. If you are not in a good position, please give advice. Let's talk about that later.

Li Dazhao sent it from Changli Wufeng

August 17, 1919

Weekly Review No. 35