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Three Major Struggles on China's Philosophical Front: 1949-64
The four articles contained in this booklet may help to acquaint our readers with the major struggles on New China's philosophical front since its founding in 1949. Written by the Revolutionary Mass Criticism Writing Group of the Party School under the Chinese Communist Party Central Committee, they first appeared separately in Renmin Ribao (People's Daily), Hongqi (Red Flag), and Guangming Ribao (Kwangming Daily). The present translation is made from an abridged version of the Chinese text.
66 pages, Unknown Binding
Published January 1, 1973
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May 20, 2025
This text should be read by more people. Unfortunately, we are rarely ever told about it.
It summarises the philosophical struggles in the period of socialist construction in China, post the revolution in 1949. It demonstrates how philosophical disputes reflect the struggle between classes, by presenting three instances of distortion of Marxism:
- Theory of Integrated Base: This distortion suggests that in the transitional period in China, the economic base of society accomodates capitalist and socialist elements in a harmonious way. This provided legitimacy to the view that further struggle need not be pursued, and that the opposing class interests are basically reconciled (theory of 'dying out of the class struggle'.) This philosophical outlook is present in the viewpoints of social democratic opportunists today, even if it manifests in different forms.
- Theory of Combining Two into One: This distortion claims that the dialectical materialist outlook makes room for the reconciliation of opposite aspects (whereas, dialectics really derives from and explains contradictions as the driving force of motion within any phenomena - this understanding can be found in the works of Marx, Engels and Lenin.) The core tenet of the theory lies in merging contradictions, liquidating struggle, opposing revolution, "combining" the proletariat with the bourgeoisie, "combining" Marxism with revisionism, "combining" socialism with capitalism and imperialism. In other words, class collaborationism.
- Rejection of the Unity of Being and Consciousness (Thinking): This viewpoint denies the unity of being and consciousness, by falsely suggesting that it is a departure from the Marxist theory of knowledge (reflection.) It confuses the fact that being and consciousness, while being distinct and opposing aspects, do exist in unity. Thus, it discards the law of unity of opposites that is central to materialist dialectics. This also effectively presents a mechanical understanding of the relationship between being and consciousness, and undermines the role of social practice, thereby defending a mechanical and contemplative 'materialism', diminishing the role of revolutionary practice and class struggle, and preaching a passive acceptance of the social relations as they exist.
Another point that must be emphasized here is that while presenting its arguments as a defence of the Marxist theory of knowledge (reflection), this viewpoint ends up distortiong the theory of reflection itself, turns it into a mechanical theory of passive and contemplative reflection. In fact, the development of knowledge never occurs in a passive way - the masses (subject) attain knowledge of the external world (object) through reflection, in the very process of changing it.
The importance of this text also is that it demonstrates the anti-capitalist thrust of the genuine revolutionary elements within the CPC, against various elements who stood for reconciliation of classes and covered it under Marxist rhetoric.
A quote from this text that I really liked:
"In order consciously to implement the proletarian revolutionary line, we must conscientiously study dialectical materialism and historical materialism in conjunction with the three great revolutionary movements of class struggle, the struggle for production and scientific experiment, overcome the idealism and metaphysics in our minds and earnestly remold our world outlook; we must learn to distinguish genuine Marxism from false Marxism, and tell the correct line from an erroneous line."
It summarises the philosophical struggles in the period of socialist construction in China, post the revolution in 1949. It demonstrates how philosophical disputes reflect the struggle between classes, by presenting three instances of distortion of Marxism:
- Theory of Integrated Base: This distortion suggests that in the transitional period in China, the economic base of society accomodates capitalist and socialist elements in a harmonious way. This provided legitimacy to the view that further struggle need not be pursued, and that the opposing class interests are basically reconciled (theory of 'dying out of the class struggle'.) This philosophical outlook is present in the viewpoints of social democratic opportunists today, even if it manifests in different forms.
- Theory of Combining Two into One: This distortion claims that the dialectical materialist outlook makes room for the reconciliation of opposite aspects (whereas, dialectics really derives from and explains contradictions as the driving force of motion within any phenomena - this understanding can be found in the works of Marx, Engels and Lenin.) The core tenet of the theory lies in merging contradictions, liquidating struggle, opposing revolution, "combining" the proletariat with the bourgeoisie, "combining" Marxism with revisionism, "combining" socialism with capitalism and imperialism. In other words, class collaborationism.
- Rejection of the Unity of Being and Consciousness (Thinking): This viewpoint denies the unity of being and consciousness, by falsely suggesting that it is a departure from the Marxist theory of knowledge (reflection.) It confuses the fact that being and consciousness, while being distinct and opposing aspects, do exist in unity. Thus, it discards the law of unity of opposites that is central to materialist dialectics. This also effectively presents a mechanical understanding of the relationship between being and consciousness, and undermines the role of social practice, thereby defending a mechanical and contemplative 'materialism', diminishing the role of revolutionary practice and class struggle, and preaching a passive acceptance of the social relations as they exist.
Another point that must be emphasized here is that while presenting its arguments as a defence of the Marxist theory of knowledge (reflection), this viewpoint ends up distortiong the theory of reflection itself, turns it into a mechanical theory of passive and contemplative reflection. In fact, the development of knowledge never occurs in a passive way - the masses (subject) attain knowledge of the external world (object) through reflection, in the very process of changing it.
The importance of this text also is that it demonstrates the anti-capitalist thrust of the genuine revolutionary elements within the CPC, against various elements who stood for reconciliation of classes and covered it under Marxist rhetoric.
A quote from this text that I really liked:
"In order consciously to implement the proletarian revolutionary line, we must conscientiously study dialectical materialism and historical materialism in conjunction with the three great revolutionary movements of class struggle, the struggle for production and scientific experiment, overcome the idealism and metaphysics in our minds and earnestly remold our world outlook; we must learn to distinguish genuine Marxism from false Marxism, and tell the correct line from an erroneous line."
Displaying 1 of 1 review