This report on the affairs of the society is devoted to recording the circumstances of three meetings of the Changsha members in the first month of the tenth year of the Republic [January 1921]. The first of these three meetings was the New Year conference, on January 1-2. The second was the regular meeting for this month, on January 16. The third was the regular meeting for this month, on January 20. These three discussions were extremely thorough. They are recorded separately below.

Because of the influence of the political situation in Hunan, the Changsha members of the New People's Study Society had not held meetings for a long time. At the end of the ninth year of the Republic [late 1920], the political situation in Changsha was somewhat stabilized, and the members present there numbered more than ten. So they planned a gathering. At this time the term of the councilors (one year) had expired, so a meeting could not be convened. The officers, He Shuheng, Zhou Dunyuan, Mao Runzhi, Xiong Jinjin, Tao Siyong, and others, first settled the procedures for the meeting and sent out a notice:

"Our society should have met long ago, but due to various reasons the meeting was not held. It is now decided that, beginning January 1 of the tenth year, we will meet for three consecutive days for a relatively longer gathering, to discuss the following issues: 1. What should be the common purpose of the New People's Study Society? 2. What methods must be adopted to achieve this purpose? 3. How to begin immediately in carrying out these methods? 4. Individual plans for progress of the members (self-reports); 5. Individual means of livelihood of the members (self-reports); 6. What attitude should the society as a whole and the individual members adopt? 7. How should members engage in academic research? 8. Revision of the society's constitution and additional collection of dues; 9. Conditions and procedures for admitting new members (including the question of withdrawal); 10. The problem of members' families; 11. Introduction and criticism of individual character; 12. Members' health and recreation issues; 13. The question of commemorating the society's founding; 14. Ad hoc motions. The above items were either proposed by the Paris members or are urgently in need of resolution by our comrades here. Please each study and prepare in advance, so that you may express your opinions at the meeting and arrive at appropriate resolutions."

Meeting place: Cultural Book Society, Chao Zong Street.
Meeting times: First day: 9:30 to 11:30 a.m. Second day: 9:00 a.m. to 1:00 p.m. (each brings 20 cents for meals). Third day: 9:30 to 11:30 a.m. Be sure to make time to attend, rain or shine, and please be punctual.

Issued by the New People's Study Society, January 1, 1921.

**Meeting on January 1 at the Cultural Book Society**

More than ten members attended. On that day a heavy snow covered the city; the cold light was brilliant and the scene was fresh and new. The meeting began at 10 o'clock. He Shuheng presided. The chair called upon Mao Runzhi to report on the reasons for the meeting and the history of the society.

Mr. Mao said: "Our society should have met long ago. Before last year, due to various circumstances, the meeting was not held. Now it can no longer be delayed. Taking advantage of the New Year, when everyone is on holiday, we have specially convened a relatively longer assembly to discuss the various questions that our comrades consider most urgent. As for the history of our society, I can give a brief report." He then gave a brief account of the society's members over the past two years, their activities in study and work both at home and abroad.

After Mr. Mao's report, the chair raised the questions to be discussed. Chen Qimin, considering the first three questions to be of great importance, proposed setting them aside for discussion the next day and selecting a few of the remaining questions for discussion that day. Mao Runzhi said that because of their importance, they should be briefly discussed today, but not put to a vote. All agreed. So began the discussion of the following three questions: "What should be the common purpose of the New People's Study Society?" "What methods must be used to achieve the purpose?" and "How to begin immediately in carrying out the methods?" Because these three questions are interrelated, they were discussed together.

Mao Runzhi said: "I can report to the assembly the results of the Paris members' discussion of the above questions. Regarding the first, the Paris members' discussion resulted in a proposal to take 'the transformation of China and the world' as the common purpose. Regarding the second, some members advocated radical methods, while others advocated gradual methods. Regarding the third, some members advocated organizing a Communist Party, while others advocated practicing the doctrine of work-study and educational reform. All of this is evident from their letters from Paris."

Xiong Jinjin said: "The purpose being the transformation of China and the world — the New People's Study Society has always held this view, so there is no need to discuss it further."

Mao Runzhi disagreed, saying: "The first question still needs to be discussed, because at present in China there are clearly two schools of thought on the solution of social problems: one advocates transformation, the other advocates reform. The former includes people like Chen Duxiu; the latter includes people like Liang Qichao and Zhang Dongsun."

Peng Yinbo said: "Transforming the world is too broad. When we speak of transformation, no matter how great one's power, it can only reach a part. But 'China' seems too narrow. I therefore propose transforming East Asia. On the material side, create a world of machinery; on the spiritual side, do what one can to bring happiness to the majority."

Chen Qimin favored transforming East Asia. "Europe has its own methods of transformation; we cannot do their work for them. However, Australia should be included in East Asia, and we should also take responsibility for Africa. As for 'transformation' versus 'reform,' I favor the former. Because capitalism is too deeply entrenched; if it is not fundamentally overthrown, nothing can be built. Therefore I advocate the dictatorship of the workers and peasants. Too much freedom makes transformation impossible, because the pursuit of freedom ends in the loss of freedom."

As for methods, this purpose cannot be realized within a decade. What needs effort now is not to immediately establish a neither-fish-nor-fowl worker-peasant government, but propaganda. In East Asia, it is especially important to hasten the industrial revolution.

Mao Runzhi said: "Reform is a patchwork approach; we should advocate large-scale transformation. As for using 'transform East Asia,' it is better to use 'transform China and the world.' Putting forward 'the world' indicates that our position is international; putting forward 'China' clarifies where we begin. 'East Asia' has no meaning in this context. China's problems are, after all, world problems. But if the transformation of China is undertaken without considering the transformation of the world, then the transformation will necessarily be narrow and will hinder the world."

"As for methods, Qimin advocates following the Russian model. I strongly approve, because the Russian model is a new road discovered only after all other paths were blocked. This method contains more possibilities than other methods of transformation."

After lengthy discussion, the chair announced that discussion of these three questions (purpose, method, beginning action) would be suspended for the day. The chair then called for discussion of the following question: "What attitude should the society as a whole and the individual members adopt?"

Mao Runzhi reported the results of the discussion of the Shanghai members at Bansong Garden, which advocated that the society adopt an attitude of "latent advance." By "latent" is not meant "inactivity" (the Paris letter said our society's strength lies in its steadiness and its weakness in its inactivity), but rather to prevent reputation from exceeding reality. As for the attitude among individual members, "mutual assistance" and "mutual encouragement" were advocated. All approved the Shanghai resolution (attitude question resolved).

The chair raised the question of "how members should engage in academic research." Mao Runzhi reported on the Paris members' progress in collective or individual academic research (see Xiao Zisheng's letter). He further advocated defining the objects of study — proposing several doctrines (such as communism, anarchism, pragmatism, etc.) to be studied periodically one by one, which would be far more beneficial than aimlessly reading books.

Chen Qimin said: "I feel that the environment constantly pulls people downward, so it is necessary for members to gather in one place, live and study together. Pooling the strength of many people to transform the environment is easier."

Xiong Jinjin said: "Both living together and holding meetings are necessary."

He Shuheng advocated opening a common people's restaurant.

Yi Lirong said: "As long as we can live together, it is fine even if our occupations differ; we can still frequently gather."

Mao Runzhi said: "We need to organize a common occupation in order to live together. For now, let us discuss the question of how to study academic subjects."

Li Chengde said: "We should not only study socialism, but also philosophy, science, literature, aesthetics — all should be studied. Zhu Xi said: 'Think in terms of the big picture, start with the small tasks.' Members should also adopt this attitude. We may use various means to achieve our goal."

Mao Runzhi said: "Various general or specialized academic subjects should be left to the members to study freely. What the society particularly needs to study now must be what the members jointly consider important and urgently needed. He advocated simply studying doctrines, such as socialism, pragmatism, etc."

Chen Qimin advocated setting a plan to study several doctrines within the year and completing them with results.

Mao Runzhi advocated a provisional half-year budget to study five or six doctrines.

He Shuheng advocated meeting once a month; those who had made progress in their studies could come and speak, and the rest could come and listen.

Peng Yinbo said that socialism, philosophy, literature, political science, and economics all needed study; he did not agree with only studying doctrines.

Mao Runzhi clarified: "What I mean by studying doctrines is studying the doctrinal aspects of philosophy, literature, politics, economics, and all academic fields — certainly not some separate kind of doctrine."

The following discussion concerned how to read books. Some advocated reading individually and then presenting one's insights; some advocated reading the same book collectively and each giving their views at meetings. This was not fully decided. However, the decision was made to hold one meeting per month dedicated to academic discussion. Undecided matters were to be settled at the next meeting; the New Year conference would not take them up (the academic research question was largely resolved).

**Revision of the Society's Constitution and Additional Collection of Dues**

The society's constitution had long needed revision. Previously, many advocated simplifying it; the Paris letter also supported this view. But on that day, busy with discussions of various questions, it was impossible to revise the constitution immediately. Mao Runzhi proposed appointing drafters; after the draft was completed, it would be put to a vote by the Changsha members, then submitted for agreement to the Paris and other local members. All proposed that the officers undertake the drafting.

As for additional collection of dues, for printing the report on affairs and the correspondence collection, it was proposed to collect an additional one yuan per year (constitutional and dues questions resolved).

**On the Conditions and Procedures for Admitting New Members and Withdrawal**

The day's discussion resulted in the following decisions:
Conditions for new members (i.e., tenets for members): (1) purity, (2) sincerity, (3) aspiration for self-improvement.
Procedures for admitting new members: introduction by five members; notification of the entire membership (the step of approval by the council was omitted because it was decided that day not to have a council).
On the question of members withdrawing: for those who were members in name but not in substance, it was decided: (1) to publish a notice in the report on affairs (see below); (2) not to list their names in the membership roll; (3) not to invite them to meetings.

The notice was adopted as follows:

"The members of this society are united for the purpose of mutual assistance and mutual encouragement. Since its founding in early summer of the seventh year of the Republic [1918], it has now been nearly three years. Although our formal organization is incomplete, our spirit has been consistent. However, some members may not have understood this spirit: some are occupied by other circumstances and cannot devote their attention to the society; some have developed strong affections for other groups and thus have no feeling for this society; some lack interest in group life; some have no desire for self-improvement; some have conduct that does not satisfy the majority of members. This society considers that those who fall into the above categories, although they have been listed as members, can in fact no longer practice mutual assistance and mutual encouragement. For the sake of preserving the spirit of the society, we can no longer recognize them as members. And we hope that in the future, when introducing new members, care will be taken that none of the above conditions apply. The future of this society depends on it." (Question resolved.)

**January 2 — Second Day of the Gathering**

The snow grew deeper. More than ten people attended (all who came the day before were present today). Because there were people who had not come yesterday but came today, the chair (He Shuheng) gave a brief report of the questions discussed and resolved the previous day. Discussion continued on the first question left unfinished yesterday: "What should be the common purpose of the society?"

The circular speaking method was used. Starting from the chair, those seated spoke in order from left to right:

He Shuheng: The common purpose of the society should be "to transform the world."
Mao Runzhi: It should be "to transform China and the world."
Ren Peidao: Same.
Tao Siyong: Same.
Yi Yuehui: Same.
Yi Lirong: Same.
Zou Panqing: I am extremely doubtful about the word "transformation." People generally think we need a fundamental transformation, to overthrow everything from the past and rebuild anew — but this is actually impossible. Nothing in the world can be achieved in a single leap; everything evolves gradually. The New People's Study Society should not adopt an attitude of transformation, but rather an attitude of research — thoroughly studying various doctrines and methods to see which doctrine or method is suitable. Eastern and Western peoples are different, and human ills are extremely diverse; they certainly cannot be cured by a single prescription. (Mr. Zou's remarks were very long.)
Chen Zhangfu: Speaking of transforming the world, the scope is broad. One can take the world as one's home, and the mind is much more at ease. Therefore I favor "transforming China and the world."
Zhang Quanshan: I have another opinion. I think it is not appropriate to put China and the world together; it should be "transforming China and extending to the world."
Chen Zibo: Present society is thoroughly evil. The word "reform" is too mild and cannot achieve results; a radical attitude should be adopted. So I advocate transformation. But China is a part of the world; therefore I propose deleting the word "China" and using "transform the world."
Zhong Chusheng: There is no harm in making our purpose a bit larger; I advocate "transform the world."
He Yanhu: Same as Zhong.
Peng Yinbo: I advocate "transform China and the world," voluntarily abandoning my words yesterday about "transforming East Asia."
Xiong Jinjin: I advocate "transform the world."
Liu Jizhuang: Same as Xiong.
Li Chengde: I advocate "promote social evolution."
Zhou Dunyuan: Same as Li.

After all had spoken, there was some mutual criticism. The chair said: "Yesterday it was said that we would not take a vote, but in fact without a vote it is impossible to know clearly which view holds the majority and which the minority." All approved a vote.

The chair said: "Those in favor of 'transform China and the world' as the common purpose, please stand!" Those who stood: Tao Siyong, Yi Lirong, Mao Runzhi, Zhong Chusheng, Zhou Dunyuan, Ren Peidao, Chen Qimin, Yi Yuehui, Chen Zhangfu, Peng Yinbo (ten people).

The chair said: "Those in favor of 'transform the world' as the common purpose, please stand!" Those who stood: Xiong Jinjin, Liu Jizhuang, Chen Zibo, He Shuheng, He Yanhu (five people).

Although these two views differ slightly in wording, they are essentially the same. Then the chair said: "Those in favor of 'promote social evolution,' please stand!" Those who stood: Li Chengde, Zhou Dunyuan (two people). Zhou Dunyuan stated: "I approve of both 'transform China and the world' and 'promote social evolution.'" Besides these, Zou Panqing and Zhang Quanshan (two people) declared they would not vote. (Purpose question resolved.)

**Discussion of Methods: "What Methods Must Be Used to Achieve the Purpose?"**

First, Mao Runzhi reported on the proposal of Cai Hesen from the Paris members. He said: "The methods for solving social problems in the world are roughly of the following types: (1) social policy; (2) social democracy; (3) communism of the radical method (Lenin's doctrine); (4) communism of the温和 method (Russell's doctrine); (5) anarchism. We can use these for reference to decide our own method."

Then they spoke in turn (Chen Qimin had now arrived):

He Shuheng: I advocate radicalism. "One upheaval is worth twenty years of education" — I firmly believe these words.

Mao Runzhi: My opinion is largely the same as Mr. He's. Social policy is a patch-up policy, not a real solution. Social democracy uses parliament as an instrument of transformation, but in fact parliamentary legislation always protects the propertied class. Anarchism denies authority; this doctrine may never be achievable. Communism of the温和 method, such as Russell's advocacy of extreme freedom and laissez-faire toward capitalists, will also never be achievable. Communism of the radical method, that is, the doctrine of workers and peasants, using the method of class dictatorship — its results can be anticipated. Therefore it is the most suitable.

Ren Peidao: I also agree with the opinions of Mr. He and Mr. Mao. But the fundamental starting point still lies in education. If the people are all educated, transformation will naturally be easy.

Tao Siyong: Starting from education — I too once had this dream. But under China's present economic conditions, it is absolutely impossible to run education well. My opinion is to approach the soldiers, propagate our doctrine to them, cause them to change on their own, and implement radical reform.

Chen Qimin: I favor the Russian method. Because many people in the world today propose methods of transformation, only the method adopted by Russia can be tested. Others, such as anarchism, syndicalism, guild socialism, etc., cannot be universally put into practice.

Yi Lirong: Society needs transformation, so revolution is necessary. After revolution, there must be dictatorship by leaders. But dictatorship is not what is commonly meant by dictatorship; it must be a purposeful dictatorship. For now, there must be preparation, more study, more discussion — one cannot blindly order others about.

Yi Yuehui: Declared having no research on this.

Zou Panqing: Theoretically, anarchism is best, but in practice it is impossible. Comparatively feasible is democracy. He advocated suiting the remedy to the illness — gradual progress in time, gradual progress in space. On the material side: develop industry. On the spiritual side: universalize and elevate education. But how to make education produce rapid results? How to prevent the concentration of capital in industry? These are still questions.

Chen Zhangfu: Previously, looking only from the common people's side, I thought social policy might be acceptable. But later, looking from all sides, I realized social policy does not work. So now I also advocate Bolshevism.

Zhang Quanshan: First step: adopt radicalism, because Russian freedom is sacrificed for equality. Therefore, second step: adopt Russell's and Guild Socialism.

Chen Zibo: First step: violent revolution. Second step: dictatorship of the workers and peasants.

Zhong Chusheng: I advocate radicalism. Chinese society is numb, human nature degenerate, so radical methods are necessary. Chinese society is unorganized, undisciplined — despotism is needed. But afterward it should change as circumstances require.

He Yanhu: I advocate overthrowing all capitalists and bureaucrats.

Peng Yinbo: I believe in the good of the majority faction [Bolsheviks]; adopt revolutionary means. We need to discuss doctrine. Discussing doctrine is not talking empty talk. China does not yet have democracy, but this doctrine has already become outdated and cannot be applied. I do not fundamentally oppose anarchism, but anarchism is subjective; not everyone in the world is a Kropotkin or a Tolstoy. The low level of material civilization does not hinder the advance of socialism. Try comparing China's national conditions with those of Germany, Britain, America, and France one by one, and one sees that French syndicalism, British guild socialism, American I.W.W., German social democracy — none can be implemented in China. China's national conditions — such as social organization, industrial conditions, and the character of the people — are all close to Russia's. Therefore, Russian radicalism can be implemented in China. There is no need to copy radicalism exactly, but a similar spirit is necessary — that is, using revolutionary socialism. The society should maintain a consistent spirit of joint study; this is more economical.

Xiong Chuxiong: I advocate destruction only, not construction, for now. There is no need to speak of doctrine; just do the work of destruction.

Liu Jizhuang: I have no research on doctrines and will not discuss them. I agree with Mr. Xiong's view on destruction, but construction must also be prepared for in advance.

Li Chengde: I am very doubtful about adopting the method of the Russian workers' and peasants' government. I advocate Russell's温和 method — starting with education, reforming the individual. Only after the majority understand will overall transformation be implemented.

Zhou Dunyuan: Anarchism cannot work, because human nature is not all good. Under the current situation in China, destruction is unavoidable. But I have doubts about radicalism — it binds freedom, which human nature cannot bear. We should start with education, gradually progress, and reform step by step. We should first engage in destruction. After destruction, construction should start from the lower levels and from the foundations.

Chen Qimin: Speaking of education and industry, there must be a doctrine — the doctrine of workers and peasants must be used. Treating illness must start from the root; doing things bit by bit takes long and achieves little.

After this circular discussion, they engaged in free discussion. Peng Yinbo said: "Even bit-by-bit reform must tend toward a common purpose."

Ren Peidao agreed with Chen Qimin's words about treating illness from the root, but added that after illness there should be a tonic — education is that tonic.

Zou Panqing still opposed the idea of transformation, quoting the saying "The human mind is perilous; the Way is subtle" — arguing that people have both human and Way minds, that not everyone can be good, and therefore reform must be done bit by bit.

He Shuheng said: "Construction must also be undertaken at any time and changed at any time," implying he did not agree with Xiong Jinjin's view of destruction only.

He Shuheng also said: "There is no need to talk about doctrine; just let everyone work."

Mao Runzhi said: "Everyone working is itself a doctrine — what is called the doctrine of universal labor."

Zhou Dunyuan did not agree with the doctrine of universal labor, saying that under the power of the workers and peasants, talent is destroyed. He advocated having the freedom to pursue science and art; not everyone must work.

The method question was discussed for two hours. The chair put it to a vote. Those in favor of Bolshevism: eleven people: He Shuheng, Mao Runzhi, Tao Siyong, Yi Kesui, Yi Lirong, Chen Zhangfu, Zhang Quanshan, Chen Zibo, Zhong Chusheng, He Yanhu, Peng Yinbo, Chen Qimin. Those in favor of democracy: two people: Ren Peidao, Zou Panqing. Those in favor of communism of the温和 method: one person: Li Chengde. Undecided: three people: Zhou Dunyuan, Liu Jizhuang, Xiong Jinjin. (Method question largely resolved.)

So ended the first day. Lunch was taken at noon.

**January 3 — Third Day of the Gathering**

First, discussion of the question: "How to begin immediately in carrying out the methods?" They again expressed their views in order.

He Shuheng: On the one hand, improve oneself through more study; on the other hand, emphasize propagation, starting from the workers and soldiers. Fully expose the corrupt and autocratic practices of militarists, politicians, and financial magnates; advocate the sacredness of labor; promote conflict and insurrection. Next, establish more contact with the Russians. Also, people like Chen Jiongming should be approached.

Chen Qimin: Research should emphasize comparison — selecting the best and using it broadly. Propaganda should also address the intellectual class, so that no talent is wasted. When opportunities arise, they should be seized for realization; therefore forming a party is necessary, to thicken the foundation.

Zhou Dunyuan: Start from the lower levels. Be gradual, emphasize universality. Stand on a firm footing, do things bit by bit. Schools and restaurants are all places to start. Research should be deep.

Xiong Jinjin: First study, then determine the method for beginning. The method should emphasize propagation. Schools should be self-run and run well. Then engage in universal propaganda; running newspapers is one method. In practice, forming a party is necessary. Build many connections. Do not begrudge great sacrifices. Prepare finances well in advance. Making money is not for personal enrichment; as long as there is purpose and organization.

Peng Yinbo: Research, propagation, organization, and networking — these four are all indispensable. Research should cover many areas: science, literature, philosophy, economics, politics — none should be neglected. Exchange what each has learned. Propagation should also address the intellectual class. Organizing a labor party is necessary, because a few people doing big things will eventually find it hard to succeed. The more members, the easier the work. The Socialist Youth League has considerable spirit and can serve as a driving force. For networking, both individuals and groups should be considered; for example, the Young China Association is among those worth connecting with.

He Yanhu: Research and propagation are very important; even more so, we must enter the laboring class ourselves.

Chen Zibo: Go to the laboring class ourselves and distribute pamphlets; the language may as well be more radical. For forming a party, divide it into urban and rural aspects; secret societies can be utilized.

Yi Yuehui: The Socialist Youth League can serve as a model.

Jiang Ruiyu: Develop one's special abilities, take advantage of opportunities. Education should be emphasized.

Zhang Quanshan: Both subjective and objective aspects should be emphasized. The objective aspect includes three methods: (1) Propaganda, divided into three: (a) schools; (b) pamphlets; (c) secret speeches. (2) Organization. (3) Networking, divided into three: (a) individuals; (b) small groups; (c) large organizations, such as Russia. On the subjective side, enhance individual ability.

Chen Zhangfu: Research should begin immediately. For propaganda, things like the Cultural Book Society are most effective. Since the Liuxi Cultural Book Society was established in our county, educators have undergone great self-reproach — that is one example. We must start with the citizens' movement, give more lectures, build more connections. Networking can follow the method of Yan Yuan [Yan Xizhai], who treated illnesses while teaching. Tea houses and restaurants are the best places to start. Organize vegetable gardens, actually starting from the laboring class. Night schools should be increased. For networking, we must go to the laboring class ourselves, and also reach out to women.

Zou Panqing: The world evolves gradually; reform should be piecemeal and温和. Start from the present time and present place. Focus on education and industry. Running education and industry requires capital, but borrowing foreign capital should still be opposed. Propaganda should focus on the laboring class, over a long period. Education is a fundamental enterprise; creating comrades through schools is the most powerful — one true comrade is worth many ordinary people. Raise funds to run schools: from primary to middle school to university; from Changsha to other provinces to other countries; advance gradually, and over time it will be reliable. Run newspapers with a focus on popular accessibility.

Jiang Jixu: Doing things requires money; preparation should start from practical industry. I hope everyone will divide the work and proceed.

Yi Lirong: Radicalism is not inherently frightening; it is only frightening if one does not study it. Research must be thorough. Propaganda, if conducted with a sincere attitude, will certainly yield results. Propaganda and organization should be consistent: organizing is propaganda; propaganda is organizing. We must create tens of thousands of radicals and spread them through every region. Artists can work through suggestive methods.

Tao Siyong: What I want to say is: "What should I personally begin immediately?" My answer is: "I personally should immediately start reading."

Ren Peidao: Start with reading on one's own.

Mao Runzhi: I agree with all the various methods for beginning that everyone has raised: research, organization, propaganda, networking, fundraising, and practical undertakings. But under "research" should be added "self-cultivation." "Networking" could be called "networking with comrades," because with non-comrades — whether individuals or groups — it is useless. For raising funds, members can first organize a savings society. We need to do several basic undertakings: schools, vegetable gardens, popular newspapers, lecture groups, printing shops, and translation and publishing societies can all be run. The Cultural Book Society is the most economical and effective; I hope everyone will find ways to expand it.

After all spoke in turn, they had mutual discussion. For various methods of beginning that were raised, many said they should mainly be necessary and practically feasible. The chair then summarized the methods of beginning described above by each person and listed them as follows:

Methods of beginning:
1. Research and self-cultivation: (A) Doctrines; (B) Various academic subjects.
2. Organization: Organize the Socialist Youth League.
3. Propaganda: (A) Education; (B) Newspapers and pamphlets; (C) Speeches.
4. Networking with comrades.
5. Basic funds: Organize a savings society.
6. Basic undertakings: (A) Schools (and night schools); (B) Expand the Cultural Book Society; (C) Printing shop; (D) Publishing and translation society; (E) Popular newspaper; (F) Lecture groups; (G) Vegetable garden.

The chair then put to a vote the above six items as the methods of beginning for the members. All stood in favor. (Question of methods for beginning resolved.)

**Discussion of the Question of Members' Families**

Chen Zhangfu reported the content of the letters from the Paris members. He said many members were suffering from family problems and a solution was urgently needed.

Mao Runzhi said this was an extremely important issue. Many young people today suffer from family problems, and the majority of members also suffer from this pain. If it is not resolved now, there will be no way later on. Many people in succession described their own family sufferings.

Some advocated organizing a "School for Reforming Wives," some advocated organizing a "Factory," some advocated organizing a "Women's Work-Study School." The result, following the Paris letter, was to first organize a "Women's Achievement Society," electing Tao Siyong, Yi Lirong, Chen Zhangfu, and Ren Peidao as preparatory members. What specific relief methods to adopt would be decided after the four had consulted and produced results. (Family question resolved.)

**Discussion of the Question of the Society's Anniversary**

All agreed that April 17 should be the anniversary of the society's founding. Members everywhere should separately gather and dine on that day.

**Discussion of the Question of Members' Health and Recreation**

Everyone recognized this as an important question. As for "improving health" — such aspects as rising early, exercise, bathing, moderation in work, quitting smoking and alcohol — these could not be decided by vote but should be practiced according to each member's own judgment. However, various gatherings for "improving recreation" were voted as follows:

1. River excursions: In the fifth, seventh, and eighth months of the lunar calendar, held at least three times on chosen dates.
2. Mountain excursions: Held three times on chosen dates in spring, summer, and autumn.
3. Spring outing: On the third day of the third lunar month.
4. Group meals: Once a month, held on the regular monthly meeting day; each person contributes twenty coppers per meal.
5. Snow excursions: Gather when snow falls.
6. Ball games: Members organize freely.

(Health and recreation question resolved.)

In addition, there were the three questions of "individual members' plans for progress," "individual members' means of livelihood," and "introduction and criticism of individual character," which, due to time constraints, could not be discussed. These were to be resolved at the regular meeting in January of this year.

The third day's discussion began at 10 a.m. and did not disperse until 1 p.m. That day, everyone went to the riverbank outside the Caochao Gate to have a group photograph taken. The snow was deep and covering everything; after the photo was taken, nothing was visible.

**January 16 — Regular Meeting of the Changsha Members**

The regular meeting for January of the tenth year was held at the Cultural Book Society. Twenty-one members attended. He Shuheng presided and reported that the meeting would continue discussing the questions left unresolved from the New Year conference. There were three questions: (1) individual members' plans for progress; (2) individual members' means of livelihood; (3) introduction and criticism of individual character. Please first discuss the first question: "Individual members' plans for progress."

The twenty-one people in attendance spoke in turn:

He Shuheng: My plan is modest; I will still be a primary school teacher in the future. I want to set up a school in my hometown. Within the next three years, I want to make an investigation tour of various parts of the country. At the same time, I will not stop reading and researching. I previously wanted to learn foreign languages, but now I feel I am too old to learn them well. However, I still want to learn Japanese, enough to read Japanese books. I will start my work on the smallest scale.

Zhou Dunyuan: My purpose is to engage in academic research. I want to put some effort into literature and philosophy. My future career lies in education. My present course: I want to learn English well within two years. Previously I thought about entering school, but now I feel there is no school in China worth entering. I am thinking of raising some money soon to go to Japan, but it is not easy. Though going to Japan is not ideal: first, it can cut off external influences and avoid the distractions at home; second, although Japan has no independent culture, it absorbs new things very quickly — it is not that there is nothing to learn there. If raising funds is difficult, I may have to rely on government sponsorship.

Peng Yinbo: I originally intended to devote myself to the industrial world, so I entered a commercial school. Later, I found commerce unsuited to my nature and gave it up. I once had an ambition: to learn several languages well; to gain some understanding of metaphysics; to make some contribution to industry; to make some progress in overseas trade. But now I have changed: I feel that to transform society, one must transform economics and politics. I previously wanted to go to the United States but could not for lack of money. Then I thought of going to France; since last year, I have been thinking of going to Russia. I still want to go to Russia via France. I will be in Changsha for at most two more years. In Changsha, besides solving my own livelihood, I also want to help organize labor. As for study, my original intention remains, but now I only want to learn English and Russian.

Zhong Chusheng: I feel I can only live in the educational world, and I am willing only to live in the educational world. I had already entered middle school, but for some reason transferred to normal school. After graduating from normal school, because the provincial higher normal school was no good, I did not want to go, so I became a teacher. I have drifted along until now, and several more years have passed. In the future, I still want to work hard in education and want to raise money to go to Japan once.

Chen Zibo: I will decide my plan after graduating from middle school. In Changsha, on the one hand, I will do something for society — propagating our doctrine to the soldiers and workers; on the other hand, I will prepare my lessons.

Xie Nanling: I believe that transforming society should start from the lowest level — the villages — so I am very willing to exert myself in rural education. After graduating from normal school, I am determined to continue my studies — either at the Southwest University, or a higher normal school, or a higher technical school. After graduation, I am determined to work in the villages, to change the ordinary mentality of people seeking easy and noble work.

Zhang Quanshan: I previously only had plans for study, but since last year, I have also had plans for practical work. For learning, I want to start with mathematics, physics, and chemistry. When I have free time, I study English. Besides supporting myself, I am also responsible for my younger brother's tuition, so I will stay in Changsha for another year and a half, still working as a teacher.

Jiang Jixu: I want to be an educator, engaged in primary and secondary education. After graduating from normal school, teach, save money, then enter a higher normal school, then go abroad for further study. While engaged in education, I plan to gather comrades and run a school of our own.

Mao Runzhi: I feel that general knowledge is important. Those today who claim to be specialists often have only general knowledge or even less. I have decided that before the age of thirty, I will only seek general knowledge. Because I lack foundational natural sciences such as mathematics, physics, and chemistry, I want to find ways to make up for this. Although I cannot produce literary works, I have an interest in them and enjoy studying philosophy. On the practical side, I study education and teaching methods. As for doing things, I feel that the method of "each doing his own thing" is completely ineffective and extremely uneconomical. I want to take on part of the undertakings that everyone decides to carry forward, so that after a few years it can be combined with the parts undertaken by others and thus complete one undertaking. When I was in Shanghai last year, I decided to stay in Changsha for two years and then go to Russia. Now half a year has passed; in another year and a half, I will leave the province. The things I do in Changsha, besides education, I plan to focus on enriching and expanding the Cultural Book Society. In terms of study over the two years, I plan to understand the general trends in world academic thought through translations and periodicals. But if I do things, I cannot also read. In the latter half of last year, I completely sacrificed reading (this is the most painful sacrifice). In the future, I want to arrange to read one hour of books and one hour of newspapers each day.

Luo Chi'yu: My lifelong career: education. Education is for humanity, for society; therefore I want to study sociology. The method of study is not yet settled — self-study, school, domestic, or foreign. As for the present, starting from the first month of the next lunar year, I will study English. Within five years, I want to learn English well enough to read.

Xia Manbo: I firmly believe in combining work and study, and in using both brain and body. I want to study education on the one hand and learn a craft on the other — that is my purpose. Method: First I have decided to graduate from normal school; after graduation, I will work as a teacher for a few years, while also conducting research and practicing a craft. After ten years, I will go abroad.

Zou Bangeng: I have pondered my plan for many years, revised it several times, and now I seem to have some grasp. My view is that a person's work consists of research and expression. I want to study literature and philosophy (in the broad sense). I plan to spend one year reviewing the various natural sciences I have studied; then one year studying literature; then one year studying English. During these four years, I will do some part-time teaching (not as head teacher), and when I have no classes, I will devote myself to research. After four years, I will go to Japan for at least one year — but I do not want to enter a school, because I have always been opposed to them. After that, another five years for study; the details cannot be predetermined — I may even go to the West. This is my ten-year research plan. After that, I will engage in expression. As for why I do not approve of schools: it is because schools are insufficient for real learning.

Yi Yuehui: I have recently determined that I ultimately want to be an educator. Preparation: first, learn foreign languages; at least learn English, French, and Japanese, with emphasis on English. Combine education with foreign language study — read English books on education. I also see no need to enter school; I have decided to engage in educational work for the next year and a half. Work four hours a day, read six hours a day.

Chen Qimin: (His remarks were very long; here is a summary.) He said: My personal plan is twofold: one is lifelong — a lifelong plan for reading. This is determined by my own worldview and personality. I feel that the universe is nothing but space and time — two things. Time is linear, space is a whole — neither is fragmented. My personality is inclined toward many-sidedness. Therefore I feel that everything in the universe that people want to learn is what I want to learn; everything that people have ever discussed and thought about is what I want to discuss and think about. Literature, philosophy, science — all are what I want to learn. I want to be a trust in the academic world. Knowledge cannot be systematized for the time being. Questions of entering school or not, going abroad or not, do not trouble me. Because schools cannot confine me; I can make use of schools. So I may still enter school. As for going abroad: the world's learning is divided into two great branches — one belonging to Asia, one belonging to Europe. I once had the view that for Asia, I want to concentrate on the study of Chinese learning, extending to India and Japan; for Europe, I cannot concentrate on any single country, so I want to first study Asian learning — that was my earlier idea. Later I thought of using Western methods to seek Eastern learning. Now I want to advance on both Eastern and Western fronts simultaneously. As for going to foreign countries in the future, I will take one country as a base and travel to various countries — to be a hunter in the academic world. As for entering school, I have not fixed on any particular year or which school. As for time for reading — it is ultimately endless; until death, I will continue. This covers my lifelong plan.

Now as for the present plan: Because of economic pressure, I cannot go out — but this is precisely what perfects me, because I want to use this time to study Chinese learning. For Chinese learning, the starting point should be the Zhou and Qin dynasties; below that, there is no learning to speak of. The Song dynasty, influenced by Buddhism, should be treated separately. The Qing dynasty was an era of revival of antiquity and naturally should be studied. I want to treat Chinese learning with historical method, concentrating on the two aspects of philosophy and literature. I think the more tranquil aspects of learning should come later; the human aspects, such as politics and economics, should come first. And Western politics and economics are on a large scale and organized, so I want to concentrate my study of Western learning on the political and economic aspects. I previously had a plan to learn three languages in two years, but it was blocked by practical difficulties. Recently I have made a new plan to learn two languages in three years. Besides English, French and Japanese are also to be learned.

He Yanhu: My plan changes all the time. I previously studied in normal school without much plan. After graduating, I taught for a few years and wanted to enter a higher normal school but did not succeed. Now I plan to study medicine; therefore I want to study English, chemistry, physiology, etc. Because I cannot be financially independent, I plan to work for two years, save some money, and then enter medical school. Medicine is a profession and can save people. While working, I will also study English and chemistry.

Wu Yuzhen: I want to go to France under the work-study program, but I fear I cannot go for lack of money. For now, I am still trying to raise money. While raising money, I am also studying some English.

Tao Siyong: Mr. Chen wants to be a trust in the academic world; I can only be a child picking up coal scraps. After graduating from normal school, because of financial constraints, I could not continue my studies. I wanted to teach for several years, save money, and then continue my studies, but to this day I am still where I was. I long wanted to invite companions to study together on our own; after many attempts, nothing came of it. Last year I wanted to enter Beijing Higher Normal but did not succeed. Last summer I wanted to enter Nanjing Higher Normal but again did not succeed. In the future, I will still remain at Zhounan, doing work while studying, starting with psychology, education, and English. At the same time, I want to contact the women friends in the provincial capital. I feel that seeking friends does not necessarily require them to surpass oneself; any who have aspirations should be connected with.

Ren Peidao: Many of my previous plans have failed. I previously wanted to continue my studies, but due to difficulties of funds and location, I could not. So I decided to become a primary school teacher — on the one hand to gain experience, on the other to save money. After several years in Xupu, I also achieved nothing. Last year I wanted to go to France, but also could not for lack of money. So I resolutely resigned from my school duties and wanted to devote myself to study in Changsha. Even after arriving in Changsha, I could not realize this. Now I still have to solve my livelihood on the one hand, while studying English on the other, and wait for an opportunity to continue my studies.

Wu Jiaying: During my student days, my plans and hopes were very great. After entering society and experiencing several years, many of my previous plans have been canceled! Now I have no concrete plan to speak of; I simply maintain a forward-moving attitude toward both learning and work.

Tang Wenfu: Mr. Chen sees the universe as a whole, thus forming his worldview and setting his plan. My plan is also based on my worldview. I feel that the universe is nothing but "beauty." I feel that nothing in the world is not beautiful. Whatever can arouse my sense of beauty, I like to study. Literature can express beauty; poetry especially is the essential vehicle for expressing beauty in literature. Therefore I want to research and create poetry. Not for fame, not for profit, nor caring whether others praise or condemn — only to satisfy my own need. Besides this, I also want to study philosophy. In all study, one must have knowledge and courage. Courage comes first; without courage, one cannot succeed in learning. I am willing to break through everything and be a "daredevil" in learning. For the next year and a half, I will not leave the province; on the one hand, I will do some work to solve my livelihood; on the other, I will study English and Japanese. After a year and a half, I may enter Peking University or Nanjing Higher Normal — not yet decided. My nature is close to literature; in the future I want to devote myself to it.

Xiong Jinjin: I feel that to do things, one needs money. Therefore I have long had the idea of making money. I often read things like "The Ten Great Richest Men" and "Biographies of Merchants." I often feel that in this Chinese society, there are two roads to wealth: one is to become an official, the other is to engage in commerce. Becoming an official requires scheming and climbing — I am not willing to do that. Commerce — I have also tried it, but due to various reasons, I stopped. Now I want to start with productive enterprises. Previously, I discussed with Xiao Zisheng and others about opening wasteland in Manchuria, but due to various difficulties, it did not happen. Now I am working out other methods. I feel that personal profit can be disregarded, but group capital is necessary. Increasing our capital will enable us to develop our undertakings. If one can become rich, the method does not matter.

Here ended the presentation of individual plans for progress. Previously, friends often kept their plans secret, unwilling to make them public. Therefore others did not know their plans, and they did not know others' plans. Everyone was shut up in their own gourd, unable to help each other, unable to unite people with the same purpose to do the same work. The result of this "each thinks for himself, each does for himself" phenomenon: first, if one's own plan is biased or mistaken, because there is no way to get correction, it remains biased or mistaken until death, achieving nothing, only adding to regret and resentment. Such situations we often see. Second, though one's own plan may not be biased or mistaken, acting alone without support, in the end it cannot be achieved — such cases are also common. The Changsha comrades, recognizing these defects, undertook this presentation of plans. If members everywhere would do the same, each presenting his own plan, with the results published in the report on affairs, everyone reading it would gain various benefits.

After the presentation of individual plans was completed, there was a ten-minute break, followed by discussion of the second question: "Individual members' means of livelihood."

This question was also very important. Generally, scholars in the past never studied the problem of livelihood; as a result, the entire scholarly community became a society of people capable of every evil. The problem of getting meals is not easy to solve. Without studying it, they had no choice but to resort to muddled methods. The result of the Changsha members' discussion of this question was that, apart from one or two people who, for other reasons, did not think the livelihood question important, the rest all considered this question very important. The discussion is recorded as follows:

He Shuheng: My personal livelihood is very simple and easy to solve. But I must also plan for my children's education expenses. I plan to engage in educational work, hoping to obtain a modest income to support myself. As for other improper methods of getting rich, I am not willing to engage in them no matter what.

Peng Yinbo: I often have three problems — study, work, and livelihood — all difficult to solve. But I feel that as long as one has courage, one should not worry about the problem of livelihood. Russell said: "One should think about matters beyond livelihood" — I firmly believe this. As long as we solve the problems of study and work, livelihood will not be a problem. But we must also set a direction for our livelihood. Many kinds of livelihood — such as becoming an official — we must not pursue. Only education (apart from new organizations and new ways of living) and manual work are the areas we can adopt. There are also difficulties with manual work, because the working class is too ignorant. So when we do things, we need new organizations.

Tang Wenfu: During our student days, if we concentrate on solving the livelihood problem, we may degenerate; if we cannot solve it, we become depressed. I am now assisting in editing the news for "Minzhi Daily" — on the one hand, it does not take too much time; on the other, I can get a small income to support myself and buy books and newspapers. In the future, I plan to engage in this kind of work that can support me while facilitating study.

Chen Zibo: Although I have a small inheritance, my father is autocratic and will not allow me to be independent. To escape this suffering, I must live independently. But at present, I have not yet completed my studies, so it is still difficult. During winter and summer vacations, I plan to serve at the Cultural Book Society, using the wages to pay my tuition. My means of livelihood after graduation will have to be decided in the future.

Zhou Dunyuan: For now, I will take a position at a newspaper office to solve my livelihood. In the future, I would like to do nothing but read, but funds must be raised separately.

Zhang Quanshan: I take teaching as my profession.

Zhong Chusheng: I take teaching as my profession.

Xie Nanling: My family is poor, but I can endure hardship. Material livelihood is easy to solve. But I have no money to buy books, and continuing my studies in the future will also be difficult. Recently, I have been thinking of organizing a small factory or print shop to solve my livelihood.

Xia Manbo: I am now a parasite; not only myself, but I also have two parasites attached to me — wife and daughter. My future means of livelihood I want to find in handicrafts. I have not yet graduated from normal school; within the year, I plan to start a small printing office and use the income for expenses. After graduation, I will support myself by teaching. At home, I have a father, two younger sisters, a wife, and a daughter. Apart from my father, none are productive, so the family livelihood is very precarious.

Yi Yuehui: As for consumption, I advocate moderation — neither too extravagant nor too stingy. Food should be palatable, clothing should cover the body properly, housing should be hygienic and have light and air. As for the method of obtaining income, for now it will be a teacher's monthly salary. Expenditure will probably be mostly on buying books.

He Yanhu: For livelihood, I have no method yet. I plan to study medicine; if that is not possible, I will still work in education — half work, half study. I do not advocate extreme frugality in consumption; food and housing should be hygienic as much as possible. Clothing should be warm.

Xiong Chuxiong: The livelihood of a single person is not a problem. What makes livelihood difficult for us is that besides ourselves, there are others — children. For methods of livelihood, we must find ways to open up new paths. For example, "delivering flour" and "selling kerosene" — two small things nobody did before. Once someone opened up these paths, they became good means of livelihood. If we have nothing to do, we can also open up our own paths. As for the use of living expenses, I do not much like stinginess. Because if one lives somewhat more comfortably, one's desires will certainly be greater, and one will do things more courageously.

Mao Runzhi: The work I am willing to do: first, teaching; second, journalism. In the future, I will probably depend on the monthly salary from these two types of work for my livelihood. I find that purely mental work is very hard; I want to learn a physical skill — like making socks or baking bread. If I learn such a skill well, I can go anywhere in the world and get food. As for consumption, I favor simplicity and oppose extravagance.

Luo Chi'yu: Production side: live by education. Consumption side: spend according to income; no need to be stingy. Besides solving my own livelihood, I also need to solve my family's livelihood.

Jiang Jixu: Material livelihood is nothing more than clothing, food, and housing. I have decided not to take any family property. After graduating from normal school, I will take teaching as my profession. I will live together with a few like-minded friends. Livelihood expenses will be mutual aid, taking turns to continue studies. As for clothing, for ten years I will wear only cloth clothes. For food, even one meal a day will do. Housing can be even more casual. As for spiritual life, what is urgently needed is reading. I used to feel that life was meaningless — evolution has no end, no bottom, making people feel lost and meaningless. Recently, influenced by Dewey and Russell, I no longer think about the hopeless, dark, and bad aspects of things, but instead think about the hopeful and bright aspects, and so I feel quite interested in life.

Zou Bangeng: Because I want to read, I must also consider the problem of livelihood. My family can basically support itself. But it would be better if I could provide my own book and newspaper expenses. As for the time when I am entirely a student, that will be difficult.

Tao Siyong: My present livelihood: teaching and school administration. If teaching and administrative work cannot be relied upon, then cooking, sewing, and weaving. Material life is not difficult, but I am not good at managing money; when I have money, I cannot save it. Spiritual life is a difficult matter, because one must have learning. The spirit is like a fish; learning is like water. Only with learning can the spirit be happy.

Chen Qimin: My spiritual life can be seen from what I said earlier; I will not repeat it. Material life cannot be solved by the individual alone; therefore socialism and communism are both revolutions of livelihood. If livelihood is too barren and too bitter, it will necessarily affect the psyche. Therefore what the body needs must not be deliberately cut back. Food, clothing, and housing must all reach a certain level; though not extravagant, they must be "adequate." The whole of livelihood cannot be solved by the individual alone; the individual can only do what is within his power.

Ren Peidao: For now, livelihood can be solved by teaching; I can be content with simple food and clothing.

At this point, Wu Dezhuang left earlier. Everyone had finished describing their means of livelihood in turn. There was mutual discussion.

Zhou Dunyuan said: "Exhorting to good and correcting faults is most important. I often feel that although we frequently have discussions with friends, it is mostly idle talk, rarely with sincere attitude to discuss issues of self-cultivation and establishing oneself. I hope members will pay attention to this: when meeting, do not engage in idle talk; exhort to good, correct faults, discuss questions. I also feel that at this time we should focus on 'self-transformation' and not join too many groups, which would involve us in many affairs and hinder our own progress."

Jiang Jixu strongly approved of Zhou's words, saying: "It should be so."

Tao Siyong said: "I have joined seven or eight societies; in the future, I should resign from four or five."

He Shuheng said: "When friends meet, there should be more criticism. As for concrete methods of livelihood, they still need thorough study."

Mao Runzhi did not agree with Xiong Jinjin's view on consumption, saying that if livelihood is too luxurious, it is not only unhelpful but harmful. He advocated following scientific guidance, consuming what suits the body's necessary nutrition, maintaining the body's necessary temperature, and having adequate housing — this is "adequate." Anything beyond "adequate" is excess, and harm will follow.

At this point, He Shuheng proposed a public method of production, saying that someone had just proposed running a printing office, and he thought this could be discussed and carried forward.

Mao Runzhi said that the Cultural Book Society had such a plan; since the "Book Society" was only a distribution unit, an additional printing office and a translation and publishing society needed to be organized.

Xia Manbo said that if someone would help with the organization, he was willing to carry it forward.

Everyone considered this matter very important. The result: it was decided to discuss it separately at another time.

"Introduction and criticism of individual character" was not discussed, as time was running short. The meeting adjourned.

**To All Members:**

Report No. 3 on the affairs of the society will probably be compiled and printed around the end of this year. The manuscripts for Correspondence Collection No. 4 are already complete and will be published in August of this year. For Collection No. 5, we urgently await letters to be sent in one after another. Very casual letters, very short letters (like postcards) are all welcome. Please send them to the Changsha Cultural Book Society.

**Hunan Self-Study University Charter**

**Chapter I: Purpose and Name**

Article 1: This university, recognizing the defects of the present educational system, takes the strengths of both the ancient academy and the modern school, adopts an active and independent method, and studies various academic subjects, with the aim of discovering truth, cultivating talent, popularizing culture among the common people, and circulating learning throughout society. Founded by the Hunan Chuanshan Academy, it is named the "Hunan Self-Study University."

**Chapter II: Board of Directors**

Article 2: This university shall have a Board of Directors, composed of fifteen directors, who shall bear responsibility for the university's finances and oversee its general outline. They shall be elected by the members of the Academy. The board may expand its membership as necessary.

Article 3: The Board of Directors may hold meetings when more than half of the directors located at the university site are present. Directors not at the university site may submit their opinions at any time to the Board of Directors and may entrust other directors to represent their views.

Article 4: The Board of Directors shall elect one of its members as the "Resident Director," who shall manage the general affairs of the university.

Article 5: The Board of Directors may have honorary directors, without fixed number, elected from among those who possess the following qualifications: (1) those who have contributed five thousand yuan or more to the university; (2) those who have rendered great service to the university; (3) presidents of domestic and foreign universities and specialized schools.

**Chapter III: Dean and Staff**

Article 6: The university shall have one dean, invited by the Board of Directors, who shall guide the self-study of the students and examine their achievements. If necessary, specialized subject advisors may be additionally employed to assist the dean in guiding and examining.

Article 7: The university shall temporarily establish the following staff: (1) one secretary, entrusted by the Resident Director, to handle correspondence, public relations, and equipment matters; (2) one accountant, entrusted by the Resident Director, to manage the receipt and disbursement of university funds; (3) one librarian, entrusted by the Resident Director, to manage the university library; (4) one laboratory director, entrusted by the Resident Director, to manage the university laboratories.

Article 8: In addition to the staff listed in the preceding article, the university may add corresponding staff as needed. Their duties and numbers shall be determined ad hoc.

**Chapter IV: Correspondents**

Article 9: The university shall establish correspondents at important universities, specialized schools, and academic organizations both domestic and abroad, who shall maintain liaison between the university and these institutions and shall report on their academic research activities and important results.

Article 10: The university shall establish correspondents in culturally advanced regions at home and abroad (such as Beijing, Shanghai, Guangzhou, Nanjing, Wuchang, Paris, London, Berlin, New York, Moscow, Tokyo, etc.), who shall maintain liaison between the university and these cultural regions and shall report on all important cultural and academic developments in those regions.

Article 11: The university shall establish correspondents at important secondary schools and above and at various academic organizations within Hunan Province (both in the provincial capital and in the counties), who shall maintain liaison between the university and these institutions and mutually introduce their academic work.

Article 12: In addition to the above duties, correspondents may be entrusted with other special duties as needed.

**Chapter V: Students**

Article 13: Graduates of secondary schools and above, regardless of sex or age, who have self-study ability and are willing to use self-study methods to pursue advanced knowledge, may register after certification and approval by the university. Those who have not graduated from secondary schools but have an equivalent academic foundation may also be admitted after certification and approval by the university. However, students in special classes of the university need not possess the above qualifications.

Article 14: Students of the university are divided into the following two types: (a) resident students; (b) non-resident students. Resident students must pass an examination and bear their own board and miscellaneous expenses. Both resident and non-resident students shall enjoy the university's facilities for research, including library, correspondence instruction, lectures, and meetings. All students must pay a deposit at the beginning of each semester, which will be returned at the end of the semester. Whether tuition is to be paid and how much shall be determined according to the nature of the study.

Article 15: The number of students shall be determined by the university based on the facilities of the buildings and library as circumstances require.

Article 16: Students may be dismissed at any time if any of the following circumstances arise: (1) lack of self-study ability, failure to study diligently the subjects they have chosen, and no evidence of achievement; (2) using self-study as a pretext while diverting attention to improper outside activities; (3) inability to discipline oneself and lack of aspiration for self-improvement; (4) disrupting public order, harming other students, or damaging the reputation of the university.

**Chapter VI: Research**

Article 17: The university shall temporarily establish two divisions — arts and law — with the following subjects:

Arts Division: Chinese literature; Western literature; English; logic; psychology; ethics; education; sociology; history; geography; journalism; philosophy.

Law Division: Jurisprudence; political science; economics.

Detailed categories of the above subjects shall be specified in a separate table. Students must select at least one subject from the above.

Article 18: The methods of research at the university are divided into the following two types: (a) individual research: students each formulate their own curriculum and individually study their chosen subjects; (b) group research: organize various research societies — for scientific subjects (such as mathematics research society, psychology research society, economics research society, etc.), for philosophical subjects (such as pre-Qin philosophers research society, Indian philosophy research society, Russell philosophy research society, etc.), for literary subjects (such as Chinese literature research society, English literature research society, poetry, fiction or drama research society, etc.) — to be organized by students according to common interests, with a fixed period for completion. During the research period, meetings shall be held for debate and discussion. The organization of each research society shall be separately determined.

Article 19: To facilitate research, the university shall specially establish three supplementary methods: (a) Correspondence guidance: the university shall invite professors from national universities and other domestic and foreign scholars to provide regular correspondence guidance. The items of guidance are as follows: 1. providing reading lists; 2. indicating research methods; 3. answering questions. (b) Special instruction: for subjects such as foreign languages, the university may, as circumstances allow, establish special classes in English, French, Russian, etc. In addition, various popular education programs such as workers' night schools may also be attached, with their organization separately determined. (c) Special lectures: the university shall hold special lectures, inviting distinguished persons as lecturers to give talks at the university.

Article 20: To promote cultural exchange and introduce new knowledge, the university shall establish various translation societies, such as French Translation Society, English Translation Society, Japanese Translation Society, etc.

**Chapter VII: Labor**

Article 21: Students of this university, in order to break the habit of physical weakness, achieve balanced development of mental and physical strength, and bring closer the intellectual and laboring classes, should pay attention to labor. To achieve the goal of labor, the university shall have appropriate facilities, such as gardens, printing, and metalworking.

**Chapter VIII: Library and Laboratories**

Article 22: The university shall establish a library on campus, containing important domestic and foreign books, magazines, and newspapers for student reference.

Article 23: The university shall establish on campus physics and chemistry laboratories for student experimental use.

**Chapter IX: Demonstration of Achievement**

Article 24: The demonstration of student achievement shall be of the following three types: (a) regular notes and papers; (b) papers written at the end of each semester; (c) papers written upon completion of each subject.

Article 25: There is no fixed period for each student's study; completion of a subject is taken as a unit. Those who achieve a passing grade shall receive a certificate of completion for that subject (e.g., upon completion of mathematics with a passing grade, a certificate of completion in mathematics shall be issued). However, those who do not wish to receive a certificate may do as they please. Students, upon approval, may pursue long-term research at the university.

**Chapter X: Finances**

Article 26: The greater part of the university's finances shall be used for the construction and enrichment of the library and laboratories, with the following sources: (a) subsidy from the Academy; (b) public and private donations.

**Chapter XI: Buildings**

Article 27: The university shall use the buildings of the Hunan Chuanshan Academy (Xiaowumen Main Street, Changsha) as its campus. In the future, as necessary, additional buildings may be acquired or new ones constructed.

**Chapter XII: Branch Schools and Overseas Department**

Article 28: For the convenience of students, the university shall establish branch schools at important locations in Hunan. The Changsha main school shall be the First Branch School; subsequent branch schools shall be opened when funds permit.

Article 29: When necessary, the university may establish an Overseas Department for its students.

**Chapter XIII: Self-Government Regulations and Amendment of This Charter**

Article 30: The internal life of the university shall be regulated by "self-government regulations." These self-government regulations shall be jointly formulated by the Resident Director, the Dean, the staff, and the students.

Article 31: Amendments to this charter require the consent of the Board of Directors.

**Explanation**

This university is not established by some "school administrators," but by some students with academic interests who feel that the present educational system is not good, who wish to combine the strengths of the ancient academy and the modern school, to change passive learning into active learning — founded on this principle.

This school is just starting and is indeed very crude. Those who come to study must see whether they can make genuine efforts before it can be determined whether they will achieve good results. But we are most willing to have many aspiring young people become our schoolmates.

Our pursuit of learning is not without purpose; our purpose lies in transforming present society. Our learning is the learning for achieving this purpose. We do not wish that any of our schoolmates should be a "young master" or "young lady," nor do we wish anyone to be numb or muddled. Therefore we adopt a relatively careful attitude toward each new student's admission.

For each new student entering the school, we must understand the following items: (1) What subjects have previously been studied? (2) What has been done? What is to be studied? What are the family's economic circumstances? (3) What subjects have been studied before? (4) How many semesters does one wish to study? What will be done afterward? (5) Views on the philosophy of life. (6) Criticism of society.

Those wishing to enter must write out the above six items in detail by correspondence, submit them to the head of the student union, who shall forward them to the dean for review, after which a personal interview shall be arranged to make a decision.

(1) Those admitted must pay monthly board fees, miscellaneous fees, and student union fees. (2) Those admitted have the obligation to submit contributions to the university monthly magazine. (3) Those admitted have the obligation to obey the university's common regulations. (4) Due to limited funds, the university currently adopts a complete self-study approach. Those who feel they lack self-study ability need not apply.