Chapter 44 Letter to Zhang Wentian[2] about the article "Confucius' Philosophical Thoughts"[1]

(February 20 and 22, 1939) one Comrade Boda[3]'s "Confucius Philosophy" I once read (without looking carefully) and thought it was good. Now I read it again because of your instructions, and I still think it is generally good. There are only a few points that can be discussed. The opening is below, please consider it carefully and discuss it with Comrade Boda.I have not studied anything about Confucius. The following opinions are based on the literal meaning of Boda's article, and I dare not be confident that they are correct opinions. (1) "If the name is not correct, the words will not go well, and if the words don't go well, nothing will happen..." [4], as a whole program of philosophy, it is idealism, and Boda's point is correct; but if it is a part of philosophy, That is to say, it is correct as a theory of practice, which is similar to the meaning of "no correct practice without correct theory".If Confucius added a sentence to the "name is not correct": "If the reality is not clear, the name is not correct", and Confucius really admitted that the reality is the fundamental, then Confucius is not a conceptualist, but in fact this is not the case, so Confucius' system is Idealism; but it is correct as a one-sided truth. All idealism has its one-sided truth, and Confucius is the same.This point seems to be pointed out in the text, lest readers mistakenly believe that "the name is not right and the words are not right" and "things" can also be "successful". The work of "rectification of names" is not only done by Confucius, but we are also doing it. Confucius is the name of the feudal order, we are the name of the revolutionary order, Confucius is the master of the name, and we are the master of the real. The difference is here.Another advantage of idealistic philosophy is that it emphasizes subjective initiative. Confucius is exactly like this, so he can attract people's attention and support.One of the important reasons why mechanical materialism cannot overcome idealism is that it ignores subjective initiative.We should talk about Confucius' strengths in this regard.

(2) "The relationship between father and son in the family reflects the relationship between the ruler and ministers in society." It is better to say the other way around: "The relationship between the ruler and ministers in society (it seems more appropriate to say in the country) reflects the relationship between father and minister in the family." relationship with the child".In fact, before slave society and feudal society came into being, the family came first. The patriarchal system in the clan society at the end of the primitive communist society was the forerunner of the later state formation, so it was "transferring filial piety as loyalty" rather than transferring loyalty as filial piety.All countries (politics) are the expression of economic concentration, and in feudal countries, the family is the basic unit of the small-scale production economy at that time, as Boda said "basic cells". Concentration of ism) emerged.

(3) The problem of moderation Berda's explanation is correct, but insufficient. "Too much is not enough" is a method of struggle between the two fronts, and it is one of the important thinking methods.All philosophy, all thinking, and all daily life must fight on two fronts to affirm the relatively stable quality of things and concepts. "A certain quality contains a certain quantity" is right, it is better to say "a certain quality is contained in a certain quantity", but the important thing is to find out and determine the certain quality from the quantity of things, and establish The boundary makes it different from other heterogeneous, the purpose of fighting on two fronts.In the article, it is best to quote from "The Doctrine of the Mean", "Shun's great knowledge is also with him, Shun is good at asking and listening to others' words...holding both ends and using it for the people" [5], and "Hui Zhi is also a man, he chooses the mean to get a good Then keep it in mind and don't lose it" [6], which more clearly explains the meaning of the mean.Zhu Xi [7] commented in the section "Shun Qi's Great Knowledge": "The two ends refer to the extreme differences of opinions, and all things have two ends, such as size, thickness, and thickness. In goodness, they hold the two ends and measure Take the middle, and then use it, then the choice will be judged and the practice will be perfect. However, it is not in my power to be precise and not bad, why is this? The reason why this knowledge is not inferior and the reason why it is practiced” [8 ].This comment is generally correct, but "both ends" should not be interpreted as "the extreme of differences among public theories", but should be explained as referring to "over" and "less than". What is "over" is the "left" thing, and what is "less than" is the right thing.According to our current point of view, over and under refers to certain things moving in time and space. When they develop to a certain state, we should find out and determine their certain quality from the relationship of quantity. This is "middle" or "The mean", or "time".Saying that this thing is no longer in this state but has entered another state is another kind of quality, which is "excessive" or "Left" leaning.To say that this thing is still in its original state and has not developed is an old thing, a stagnation of concepts, obstinacy, right deviation, and "below".Confucius' concept of the mean does not have such a developed thought, but to reject heresy and establish his own theory. However, it is undoubtedly to find out and determine the quality from the quantitative point of view, and to oppose the "left" and right deviation.This idea is indeed, as Boda said, a great discovery and a great achievement of Confucius. It is an important category of philosophy and deserves a good explanation.

(4) When saying that Confucius was "concerned about gains and losses", it is not necessary to cite the example of Confucius being the prime minister of the state of Lu who was "happy", because it is impossible to point out what more proper attitude should be adopted when he is an official. Don't do it, it's not about whether you are happy or not. (5) With regard to Confucius' moral theory, materialistic observations should be given and more criticisms should be made, so as to have a principled difference from the KMT's moral outlook (the KMT likes to quote Confucius most in this respect).For example, "knowing benevolence and courage", Confucius' knowledge (theory) is not rooted in objective facts, but is dogmatic and conceptual, so his benevolence and courage (practice) must be benevolent to the rulers and not to Those who have the courage to oppress the people and defend the feudal system, but not to serve the people.Knowing benevolence and courage is called the "three virtues", which is a confused concept in the past. Knowing is theory, thought, plan, plan, and policy, and benevolence and courage are one or two attitudes that should be adopted when taking theory, policy, etc. into practice. , benevolence is like "loving unity" as it is said now, and courage is like "overcoming difficulties" as it is now saying (now we say loving unity and overcoming difficulties are all materialistic, while Confucius' knowledge of benevolence and courage is all subjective), But there are other more important attitudes such as "loyalty". If you are not faithful in doing things, then "knowledge" is nothing but disbelief, benevolence is false benevolence, and courage is nothing but bravery.There is also the contrast between benevolence and righteousness, "the right is what is appropriate"[9], which can be said to be within the category of "knowledge", while "benevolence" is only one of the attitudes in practice, but it is placed above "righteousness". Becoming a muddled thought of idealism. "Benevolence" has been used by confused thinkers of idealism for thousands of years after Confucius, and it has caused a mess, which is really harmful.I think this kind of moral category of Confucius should be criticized by historical materialism and put in an appropriate place.Comrade Boda made some criticisms, but he still felt that they were not serious.

(6) It does not clearly point out that Confucius has many elements of dialectics besides the basic metaphysics of epistemology and sociology, such as Confucius' explanation of the relationship between name and thing, text and quality, words and deeds, etc. (7) In addition, the article does not have a general concept, which makes beginners feel that it is not systematic. It would be better if a general explanation of Confucius' philosophy can be given before or at the end of the article, pointing out its fundamental nature.Several articles by Boda that I have read seem to have this shortcoming.

I didn't think deeply about the above points, just talking casually. Mao Zedong night of february 20 two After reading Comrade Boda's article again, it would be good to change the place.However, I still have the following comments, please pass them on to Comrade Da Boda for consideration. (1) Guo Moruo was quoted when talking about the achievements of Confucius in popularizing education, saying that Confucius’ achievements were only in the popularization of education, but he had none. This is not true and conflicts with this article. (2) I added a sentence before the last paragraph, which seems to be more eye-catching.

(3) Boda’s article and the articles of Lao Mo’s philosophy[10] quoted many words from Zhang, Liang, Hu, Feng[11]. I have no objection to quoting their words, but there should be a critical statement in an appropriate place. It shows that they have made achievements in Chinese academics, but their thinking is basically different from ours. Liang is basically conceptualism and metaphysics, Hu is vulgar materialism and relativism, and also metaphysics. Zhang, Feng... ( Zhang, I have no research on Feng Erjia), and so on.Without this simple statement, there is a danger of convincing the reader to believe them at all.Laozi and other two articles have been published, so you can make a statement at the end of the Confucius article (this statement is written two frames lower), explaining that this article, the first two articles, and other articles published later, all quoting of their words is quoting them in these articles. What is correct on the issue, or what is generally correct, but the criticism of the errors in their entire ideological system is another issue, and it must be done at another time.

Whether it is right or not, I ask brother and Comrade Chen to consider it. salute! Mao Zedong night of february 22 According to the "Selected Letters of Mao Zedong" published by People's Publishing House in 1983. -------------------------------------------------- ------------------------------ note [1] The article "Confucius' Philosophical Thoughts", Mao Zedong called it "Confucius Philosophy" in his letter, was written by Chen Boda and published in the sixty-ninth issue of "Liberation" in Yan'an in 1939. [2] Zhang Wentian, then Secretary of the Secretariat of the CPC Central Committee and Director of the Central Propaganda Department.The manuscripts of these two letters written by Mao Zedong to Zhang Wentian are missing.

[3] Boda, that is, Chen Boda, was working in the Propaganda Department of the Central Committee of the Communist Party of China. [4] See "The Analects of Confucius Zilu". [5] See "The Doctrine of the Mean".The original text is: "The Master said: 'Shun's great knowledge is also with him. Shun is good at asking questions but is good at observing others' words. He conceals evil but promotes good. He holds both ends of his mind and uses it for the people. He thinks that Shun is the same.'" [6] See "The Doctrine of the Mean".The original text is: "The Master said: 'As a human being, you should choose the mean, and if you get a good thing, you will remember it with fist and fist, and you will never lose it.'"

[7] Zhu Xi (1130-1200), a native of Wuyuan, Huizhou (now part of Jiangxi Province).A philosopher in the Southern Song Dynasty, he edited and annotated books such as "Four Books Collected Notes". [8] See Zhu Xi's note in "Four Books Collection Notes on the Doctrine of the Mean". [9] See Zhu Xi's "Four Books Annotations Mencius King Hui of Liang Chapter 1".The original text is: "The heart of the benevolent is the principle of virtue and love. The heart of the righteous is the right to control things." [10] Refers to "Lao Zi's Philosophical Thoughts" and "Mozi's Philosophical Thoughts" written by Chen Boda. "Lao Tzu's Philosophical Thoughts" was published in the sixty-third and sixty-fourth issues of Yan'an "Liberation" in 1939. In 1939 and 1940, "Mozi's Philosophical Thoughts" were successively published in the 82nd, 102nd and 104th issues of Yan'an "Liberation".

[11] Zhang, refers to Zhang Binglin (1869-1936), a native of Yuhang, Zhejiang.Liang, refers to Liang Qichao (1873-1929), a native of Xinhui, Guangdong.Hu, refers to Hu Shi.Feng refers to Feng Youlan (1895-1990), a native of Tanghe, Henan.They are scholars with great influence in the history of modern Chinese thought.