Letter to Peng Huang1
(January 28, 1921)

Elder Brother Yinbo,

Thank you very much for your letter, and for the pass!2 There is more to say
about the topic of how to treat people, which we discussed the other day. As I
think you know very well, I, your Younger Brother, am unwilling to work
together with evil persons. At the same time, I do not allow myself to hate evil
like an enemy. First of all, an evil person does not consider himself evil; second,
our detestation of him may be not without bias; third, evil may in the last
analysis turn out not to be evil; fourth, every person has both strengths and
weaknesses, both bad and good points with regard to his talents and disposition,
and we must not seize only on one aspect and ignore the other. You, Elder
Brother, have also often mentioned the last two points. The first point is an
objective matter, while the second is a subjective matter. Neither should be
neglected in observing people. In the past two and a half years virtually all the
time I have spent in self-cultivation has been wasted. I have gone to extremes in
reasoning, I have tended to be overcritical in viewing people, and my attempts at
thorough self-examination have been almost completely useless. Today, regardless of how regretful I am, I cannot return to two and a half years ago and start
over. I have long been wanting to tell you my humble opinion of you, but never
had the chance. Now I would like to give you a word of advice and shall be
honored if you would condescend to listen to me. Few of our friends are like you
in having lofty aspirations, courage, and physical strength. You also have, however, a number of shortcomings: (1) your way of speaking is lacking in frankness
and straightforwardness, and your attitude is lacking in lucidity and decisiveness, showing too much modesty while revealing too little of your true features;

This letter is translated from the text in Mao Zedong shuxin xuanji, pp. 17-19, where the
text is followed by the indication "based on a manuscript copy." It does not appear to have
been published previously.
1. Peng Huang (1896–1921), zi Yinbo, was a native of Xiangxiang, Hunan. A close
friend of Mao from an early date, he was a student leader in Hunan during the May Fourth
movement and helped organize the Cultural Book Society, the Russia Studies Society, and
other progressive groups. He had participated in the Bansong Park meeting of the New
People's Study Society in May 1920.
2. It has not been possible to determine to what meeting or other guarded premises
this may have granted admission.


(2) you are preoccupied with personal emotions and feelings, leaving no room
for reason in dealing with problems; (3) you are suspicious at times and yet
unwilling to explain things openly; (4) you are subjective rather than objective in
your observations and criticisms; (5) you have a slight tendency to refuse to
recognize others' merits; (6) you have a bit of vanity; (7) you display a certain
arrogance; (8) you rarely conduct a self-examination and are clear in blaming
others but unclear about your own weaknesses; (9) you are good at big talk, but
weak in systematic analysis; (10) you think too highly of yourself and are too
facile in your judgements. I always feel that every person must have his defects;
the superior man (junzi) can only mend his ways but certainly cannot be innately
without faults. My observations regarding your shortcomings may not be appropriate. Anyway, except points (1) and (3) and also point (5) by which I believe I
am not much affected all the rest fit me too. We have the desire to save the
world, but we have not adequately cultivated and disciplined ourselves. If the
trunk is not solidly rooted, how can branches and leaves be luxuriant? Without
excellent tools, how can the job be properly done? I have a very great defect,
which I feel ashamed to reveal to others: I am weak-willed. You often say that
my will is strong, but in fact I have clear self-knowledge: there is nothing weaker
than my will! I constantly have the wrong attitude and always argue, so that
people detest me. You might call this my strong will, but in fact it is a manifestation of my weakness. I have long since learned that on earth only those who
attain complete gentleness can be most firm. I myself, however, am not capable
of practicing this truth, so I knowingly violate it and do exactly the opposite
without hesitation. How dreadful it is to think of this! What nevertheless gives
me a little consolation is that I cherish my ideal sincerely (just to have that ideal)
and am responsible for what I say and what I do. I do not want to sacrifice my
true self, I do not wish myself³ to turn myself into a puppet. As for how to treat
friends, we should deal with affairs in terms of affairs, and personal relationships
in terms of personal relationships. Doing things is a matter of principles and
laws, while personal friendship is a matter of sentiment. I feel your treatment of
Lirong is rather improper, since your intention is not fully sincere, and you are

3. Here and elsewhere in this volume words and passages set in bold correspond
(unless otherwise specified) to Mao's own emphasis, by placing dots or circles next to the
characters. Mao was rather fond of this rhetorical device, which therefore occurs frequently.
4. The reference is to Yi Lirong (1898-), alternative names Runsan, Runsheng, and
Yunshan, a native of Xiangtan, Hunan. A close friend of Mao and a member of the New
People's Study Society, he was also one of the organizers of the Cultural Book Society
and the first manager of the society's store in 1920. In a letter of January 6, 1921, Mao
had written to Peng Huang: "I have been rather dissatisfied with [your] attitude toward
Lirong during the past month. It is greatly at variance with the broadminded attitude you
regularly adopt.... Both flattering people to their faces and vilifying them to their faces
are entirely unbecoming to human beings." (Nianpu, Vol. 1, p. 79.) No further information
is available about the substance of the quarrel between Peng and Yi.

more concerned with giving vent to your anger than with kindly helping him.
You say that the way to treat me is to resist. What kind of a person am I then in
your eyes? For example, if someone invites me to an entertainment, it is perfectly proper for me "not to accept," but what is this talk about "resistance"? As
for saying that so-and-so and Lirong should be "subjugated," that is truly, truly
excessive! How can any person be subjugated? Subjugation must rely on
"force," but force can only be effective when it is based on the law; force does
not apply to personal relations, and if used in that area would be absolutely
ineffective. Not only that, but reaction would follow. I think we only have
arguments about isms, and have no personal arguments. Arguments over isms
arise from unavoidable conflicts between them, but the struggle is between isms,
and not between private individuals. There are many personal quarrels in this
world, but actually by and large they can be reconciled. Most of them are
caused by the "impulse to dominate" and "affronts to one's will." I would say
that the argument between you and Lirong belongs to the latter kind. (I have had
similar experiences quite often, and also treat others like this.) It is most difficult
to bear an affront to one's will. Once people like us, whose self-cultivation is not
yet perfect, encounter such a situation, few can endure it without rising up
vehemently. Only those who have "broad vision" and are "great of heart" can
bear it. What do you think? It was already twelve o'clock when I came back
from the city tonight. I then sat and talked with the children for an hour before
writing this letter. I have just written what came to mind. Pray forgive me for the
incoherence in my writing as well as in my ideas!

With best wishes,

Your younger brother Zedong
Night, January 28