July 14, 1919

Since the call for “world revolution” has been loudly proclaimed and the movement for “human liberation” has surged forward, many questions that we once took for granted, methods we hesitated to adopt, and words we were timid to utter—these are all now being radically rethought. What was once unquestioned is now doubted; what was once rejected is now embraced; and those who were once fearful have become bold. This tide of change cannot be halted by any force, nor can any individual remain untouched by its softening influence.

What is the greatest problem in the world? The problem of food and sustenance. What is the strongest force? The united power of the masses. What need we fear? Neither heaven nor ghosts, neither the dead nor bureaucrats, neither warlords nor capitalists.

Since the Renaissance and the Enlightenment, the question “How ought humans to live?” has become an immense issue. Through careful study of this question, we have arrived at conclusions about what should and should not be done. When a few scholars championed these ideas and the majority of the people rallied behind them, reforms in numerous spheres were either achieved or were on the verge of being achieved.

In the realm of religion, this manifested as the “Reformation,” which resulted in freedom of belief. In literature, it meant a shift from aristocratic, classical, and lifeless works to popular, modern, and vibrant writing. In politics, autocratic rule gave way to representative government, and restricted suffrage evolved into universal suffrage. In society, a dark, class-dominated order transformed into a bright, open society where all people could freely develop. In education, it led to the principle of education for the common people. In economics, it fostered the idea of equal distribution of labor’s fruits. In thought, it promoted empiricism. And on the international stage, it gave rise to the League of Nations.

All these reforms, in a nutshell, amount to “gaining freedom through the overthrow of coercive power.” The fundamental principle underlying every struggle against such power is “populism.” (Democracy—also referred to as people-centered governance, democratic governance, or the governance of the common folk.) Whether it be religious authority, literary authority, political authority, social authority, educational authority, economic authority, intellectual authority, or international authority, none of these forms of dominance has any legitimate place; they must all be overthrown by the resounding cry of populism.

As for how to accomplish this, there are two approaches: one radical, the other moderate. We ought to make a deliberate choice between these two paths. (1) We recognize that those who wield power are human beings—our very own kind. The abuse of power is nothing more than their unconscious error and misfortune, the lingering harm inflicted upon them by the old society and outdated ways of thinking. (2) To counter power with power will only perpetuate power itself; this approach is not only self-contradictory but also utterly futile. Europe’s wars of the “Allied Powers” and the “Central Powers,” as well as our own “Northern” and “Southern” conflicts, are all examples of this.

Therefore, in the realm of scholarship, our view is that we should conduct thorough research, unbound by tradition or superstition, constantly asking: What is truth? In our dealings with others, we advocate mass mobilization, launching a sustained “campaign of admonishment” directed at those in power, thereby enacting a “revolution of voices”—the cry for bread, for freedom, for equality—a “bloodless revolution” that avoids widespread chaos yet achieves real change, rather than resorting to the ineffective “bomb-throwing revolution” or “bloody revolution.”

International hegemony has come knocking at our door, and that power is Japan. Boycotts of classes, markets, and strikes; boycotts of Japanese goods—all these movements, directly or indirectly, constitute effective means of confronting Japanese domination.

As for the Xiang River, it is a river located in eastern China, in the eastern hemisphere of our planet. Its waters are remarkably clear, and its course stretches far and wide. The people who dwell along its banks and in its vicinity live in a state of dull indifference, knowing little of the affairs of the world. They lack organized social structures; each person tills his own plot and scatters across the land, concerned only with his narrowest self-interest and the briefest span of time. Concepts such as communal living and long-term vision are largely foreign to them. Their politics consist merely of private squabbles, devoid of genuine consensus or decisive resolution. Though swept up by the broader currents of the outside world, they have attempted some educational initiatives, yet these have yielded meager results. A cadre of bureaucratic educators rigidly maintains the school as a prison, treating students like inmates. Their resources remain untapped. Among them are indeed capable individuals who have acquired knowledge and artistic skills in various lands and locales; however, lacking opportunities to put their talents to use, they are hemmed in by the confines of Dongting Lake and kept in check. Moreover, tribalistic thinking runs deep among them, fostering a mentality that champions “Hunan cuisine” and “Hunan people,” which in turn prevents the educational and industrial spheres from embracing diverse talent. Their minds are weak and corrupted, in dire need of renewal and improvement—but no one is advocating for such change. There are many young people here who are eager to learn and possess great potential, yet no effective means exists to inspire them with new knowledge and new arts. Alas! O Xiang River, Xiang River! How lamentable that you should exist upon this earth at all!

The moment has come! The great tide of the world surges ever more fiercely! The gates of Dongting Lake have begun to open—and now stand wide! A mighty new current of thought is already coursing tumultuously along both banks of the Xiang River! Follow its flow toward life; resist its pull toward death. How shall we absorb it? How shall we disseminate it? How shall we study it? How shall we put it into practice? These are the most pressing and vital questions facing all of us who call the Xiang River home—the very tasks that make the birth of the “Xiang River Review” so urgent and essential.