Report on the Affairs of the
New People's Study Society (No.2)

(Summer of 1921)

Summer Issue of the Tenth Year of the Republic This report on the affairs of the Society is devoted exclusively to a record of
three meetings of Society members held in Changsha in January of the tenth
year. The first of these three meetings was a New Year's meeting, held from
January 1 to January 3; the second meeting was the regular monthly meeting for
January of this year and took place on January 16; the third meeting was the
regular monthly meeting for February of this year and took place on February
exhaustive. It is recorded separately below.

As a result of the political situation in Hunan, the members of the New
People's Study Society in Changsha had not had a meeting for a very long time.
At the end of the ninth year, the political situation in Changsha was somewhat
more stable, and more than twenty members were in Changsha, so a meeting was
question of expulsion from the Society).
10) The question of members' domestic concerns.
Some of the aforementioned questions have been raised by our members in
Paris; others represent problems that our local members wish to see resolved as
soon as possible. Everyone is requested to think about these issues in advance
and prepare himself so as to be ready to express his views at the meeting, with a
view to finding appropriate solutions. The meeting will take place at the Cultural
Book Society in Chaozong Street. The schedule for the meeting is: first day,
from 9:30 A.M. to 11:30 A.M.; second day, from 9:00 A.M. to 2:00 P.M. (every
member should bring twenty cents for lunch); third day, from 9:30 A.M. to 11:30
A.M. We earnestly hope that every member will arrange his schedule and
come to the meeting, which will be held rain or shine. And please be strictly
punctual.

The New People's Study Society The meeting was held at the Cultural Book Society on January 1 of the tenth
year. It was attended by more than ten people. On this day, the whole city was
covered with snow, resplendent in the winter light, a bright and fresh scene. The
meeting started at ten o'clock, and was chaired by Mr. He Shuheng. The chairman asked Mao Runzhi to make a report on the purpose of the meeting and the
history of the Study Society. Mr. Mao said: Our Study Society should have met
long ago. Because of all sorts of calamities, it was impossible to hold a meeting
before last year. Now the meeting cannot be postponed any longer. Taking
advantage of the New Year's holiday, when people everywhere are on vacation,
we are holding a relatively long meeting to discuss all the various issues that our fellow members regard as most urgent. As for the history of our Study Society, it
can be summarized in broad outline. He then gave a brief report on various
aspects of the work and study of members of the Study Society, both at home
and abroad, during the past two years. After Mr. Mao had finished his report, the
chairman raised all the issues to be discussed at the meeting. Chen Qimin proposed that, because the substance of the first three questions was extremely
important, they should be held over for discussion on the following day. He
singled out several of the remaining issues for discussion that day. Mao Runzhi
declared that because of their great importance, these issues should be briefly
discussed on that day, but without being voted on. Everyone agreed, and so
discussion began on the following three questions: "What should be the common goal of the New People's Study Society?"
"What methods must be adopted in order to achieve that goal?"
"How shall we begin to apply these methods immediately?"

Since the three issues are interrelated, they were discussed together. Mao
Runzhi said: I can inform all of you regarding the results of a discussion of these
issues by members of the Society in Paris. The result of the discussion by
members in Paris was, concerning the first question, to advocate that our common goal should be "to transform China and the world." As regards the second
question, some members favored radical methods, while others favored gradual
methods. With reference to the third question, some members proposed organizing a Communist Party, while others wanted to practice a work-study philosophy
and to transform education. All these points are covered in the correspondence
from Paris. Xiong Jinding declared that since the New People's Study Society
has hitherto always embraced the goal of transforming China and the world, it
was not necessary to discuss this issue further. Mao Runzhi disagreed, saying:
The first issue must be discussed further, because manifestly there are two
schools of thought in China today about how to resolve the problems of society.
One advocates transformation, while the other wants reform.² The former is that
of Chen Duxiu and others; the latter is that of Liang Qichao, Zhang Dongsun³
and others. Peng Yinbo said: The idea of transforming the world is too broad and
general. However great our force, the transformation of which we speak can
touch only a part of the world. China can be objected to as too small a sphere, so
I advocate transforming East Asia. As regards the material aspect, we shall create a world of machines; as regards the spiritual aspect, we exert our utmost
efforts to help the great majority of the people to attain happiness. Chen Qimin
endorsed the idea of transforming East Asia. He said that Europe has its own
European method of transformation, and we cannot act on their behalf. It would,
however, be appropriate to include Australia in East Asia, and we should also be
responsible for Africa. As to the two terms, "transformation" and "reform," I
prefer the former. The reason is that capitalism is strongly entrenched and hard
to overcome. If it is not overthrown root and branch, no new construction will be
possible; therefore, I believe in the worker-peasant dictatorship. One cannot
speak of transformation if there is too much freedom, because, if you emphasize
freedom, the result will be, on the contrary, the absence of freedom. As regards
method, this goal is not something that can be realized within twenty years. At
present, we should devote our energies not to the immediate establishment of
some hybrid worker-peasant government, but to propaganda. In the case of East
Asia, it is particularly important to bring about the industrial revolution. Mao
Runzhi stated: Reform is a patchwork method. We should advocate large-scale
transformation. As for [the formulation] "transforming East Asia," it is not so
good as "transforming China and the world." By referring to "the world," we
show that our perspective is international; by referring to "China," we clearly
signify the starting point of our endeavor. "East Asia" has no clear meaning. The
China problem is in fact a world problem. Hence, if we merely set out to
transform China, and pay no heed to transforming the world, any transformation
we carry out will inevitably be so narrow in scope as to constitute an obstacle to
world [transformation]. As for method, I agree entirely with [Chen] Qimin's
suggestion that we should follow the Russian model. For the Russian method
represents a road newly discovered after all the other roads had turned out to be
dead ends. This method alone contains greater potential, as compared to other
methods of transformation. Since the discussion had gone on for quite a long
time, the chairman announced that discussion of these three issues (goal, methods, and application) should be suspended temporarily for that day.

The chairman invited everyone at the meeting to discuss the next issue: "What attitudes should the Society as such and each individual member
adopt?"

several isms between now and the end of the year, with results to be achieved by
the end of this time period. Mao Runzhi proposed that, as a provisional measure,
a schedule be drawn up for the next half year, providing for the study of five or
six isms. Mr. He Shuheng suggested that we should have a meeting every month,
at which those who had obtained some results from their research could come
and talk, while the others could come and listen. Peng Yinbo declared that
socialism, philosophy, literature, politics and economics all need to be studied,
so he did not approve of the idea that our study should be focused on doctrines
only. Mao Runzhi explained: What we refer to as doing research on isms means
studying isms as they appear in philosophy, literature, politics, economics and all
the other academic fields. There are, of course, no other isms apart from these.

The discussion moved on to the issue of how to read books. Some proposed
that members read individually first and give lectures on the lessons they had
personally derived from their reading. Others suggested that all should read the
same book, and that each person should present his impressions of it at meetings.
No firm decision on this issue has as yet been taken. It was resolved, however,
that one meeting be held each month devoted solely to academic discussion. It
was proposed that the remaining unresolved issues be held over to the next
meeting, and not considered at the New Year's conference (the issue of research
and study was, by and large, resolved).

Members then proceeded to discuss "revising the Society's statutes and increasing the dues."
In reality, the statutes of our Society should have been revised much earlier.
Previously, many people have suggested that the statutes be simplified somewhat. The letters from Paris also support this view. But busily engaged as we are
every day in discussing various problems, it has really been impossible to revise
the charter immediately. Mao Runzhi proposed that a drafting committee be
appointed, and that once the draft had been established it should be voted on and
adopted at a meeting of members of the Society in Changsha, after which the
approval of the members in Paris and other places could be sought. Everyone
agreed that the task of preparing the draft should be entrusted to the members of
the staff. As for increasing the dues, it was decided that the annual dues should
be increased by one yuan to cover the cost of printing the Business Report of the
Society and the Collected Correspondence. (The questions of the Society's statutes and the membership dues were thus resolved).
Regarding the question, "The conditions and procedures for admitting new
members and for expulsion from the Society," the following decisions were
reached after discussion on that day:
The conditions for the admission of new members to the Society (that is to
say, the articles of faith for members of the Society) are (1) integrity, (2) sincerity, and (3) the aspiration to improve oneself.

The procedures for the admission of new members are that they be introduced by five members, and that a circular notice be sent to all members.
(The provision that they should be approved by the board of appraisers was
omitted, because it had been decided that day not to establish a board of
appraisers.)
As for the question of expelling members from the Society, because there are
some who are members only in name, but not members in their essential nature,
it was decided: (1) to insert an announcement in the business report of the
Society (see below), (2) to drop their names from the membership list, and
(3) not to invite such persons to meetings of the Society. The announcement
indeed for the future of the Society.

The New People's Study Society
January 2, tenth year (The question of the admission and expulsion of members was thus resolved.)

January 2 was the second day of the meeting. The snow was even deeper, but
more than ten people were present at the meeting (everyone present at the meeting on the previous day came again on this day). Because there were those not
present on the previous day who came on this day, the chairman (He Shuheng)
presented a brief summary of the issues that had been discussed and resolved the
day before. The discussion of the first question, which had been left unresolved
on the previous day, was resumed: "What should be the common goal of the Study Society?"
Everyone spoke in turn, from left to right, beginning with the chairman.
He Shuheng: The common goal of the Society should be "to transform the
world."
Mao Runzhi: It should be "to transform China and the world."
Ren Peidao: Ditto.
Tao Siyong: Ditto.
Yi Yuehui: Ditto.
Yi Lirong: Ditto.
Zou Panqing: I am extremely dubious about the word, "to transform." In
general, people assume that we want to carry out a fundamental transformation
and to overturn completely everything that has existed in the past, in order to
build anew. In reality, this cannot be done. Nothing in the world can be accomplished at one leap; rather, things evolve gradually. It is not appropriate for the
New People's Study Society to adopt an attitude of transforming things. It is
better for us to adopt the approach of research, and to study thoroughly the
methods of the various isms, so as to see which ism's methods are most appropriate. There is a difference between the Eastern and Western nations, and the
maladies which afflict humankind are so multifarious that they certainly cannot
be cured by a single prescription. Mr. Zou's intervention was extremely long.
Chen Zhangfu: The scope of the expression, "to transform the world," is rather
vast. It allows us to regard the world as our family, and is a much more pleasing
idea. For this reason, I am in favor of using "to transform China and the world."
Zhang Quanshan: I have yet another proposal, but I need not present it to you
today. I point out simply, with reference to our discussion just now, that it does
not seem proper to place China and the world side by side. It would be better to
use "to transform China and extend [this transformation] to the world."
Chen Zibo: The present society is extremely evil. The expression "reform" is
too mild to be effective, and we must adopt a radical attitude. Therefore, I
advocate "transformation." China is, however, a part of the world; hence I suggest deleting the word "China," and using "to transform the world."
Zhong Chusheng: There is no reason why we should not have a somewhat
larger goal. I advocate using "to transform the world."
8. Gailiang.

He Yangu: I agree with Zhong.
Peng Yinbo: I am in favor of using "to transform China and the world," and I
want to take back what I said yesterday about "transforming East Asia.”
Xiong Jinding: I am for "to transform the world."
Liu Jizhuang: I agree with Xiong.
Li Chengde: I advocate that we use "to promote the evolution of society."
Zhou Dunyuan: I agree with Li.

After everyone had spoken, there were some exchanges of criticism. The
chairman said: Yesterday, we decided not to put any resolutions to the vote, but
in fact, it appears impossible, without a vote, to distinguish clearly which of the
proposals enjoys majority or minority support. Everyone agreed with the idea of
taking a vote. The chairman said: Those who endorse "to transform China and
the world" as our common goal please stand up! The following people stood up:
Tao Siyong, Yi Lirong, Mao Runzhi, Zhong Chusheng, Zhou Dunyuan, Ren
Peidao, Chen Qimin, Yi Yuehui, Chen Zhangfu, and Peng Yinbo (ten people).
The chairman said: Those who endorse "to transform the world" as our common
goal please stand up! The following people stood up: Xiong Jinding, Liu
Jizhuang, Chen Zibo, He Shuheng, and He Yangu (five people). The above two
proposals are essentially of the same nature, despite minor verbal differences.
Then, the chairman said once again: Those who endorse "to promote the evolution of society" please stand up! The following people stood up: Li Chengde and
Zhou Dunyuan (two people). Zhou Dunyuan explained: I endorse both "to transform China and the world" and "to promote the evolution of society." In addition, two people, Zou Panqing and Zhang Quanshan, declared that they
abstained. (Thus the question of the goal was resolved.)

The discussion on the question of methods.

"What methods must be adopted in order to achieve that goal?"

First of all, a report was made by Mao Runzhi about the proposal from Paris
by Mr. Cai Hesen. He also said: Broadly speaking, the following are the methods
employed in the world to solve the problems of society:
1. Social policy;
2. Social democracy;
3. The radical type of communism (the doctrine of Lenin);
4. The moderate type of communism (the doctrine of Russell);
5. Anarchism.
We may use them for reference in working out our own method.

Then, everyone spoke in turn (Chen Qimin had now arrived at the meeting): He Shuheng: I advocate radicalism. One moment of upheaval is worth twenty
years of education. I firmly believe in these words.

Mao Runzhi: My view is broadly the same as Mr. He's. Social policy is no
method at all, because all it does is patch up some leaks. Social democracy
resorts to a parliament as its tool for transforming things, but in reality the laws
passed by a parliament always protect the propertied class. Anarchism rejects all
authority, and I fear that such a doctrine can never be realized. The moderate
type of communism, such as the extreme freedom advocated by Russell, lets the
capitalists run wild, and therefore it will never work either. The radical type of
communism, or the ideology of the workers and the peasants, which employs
the method of class dictatorship, can be expected to achieve results. Hence it is
the best method for us to use.

Ren Peidao: I agree with the views of He and Mao. But the basic starting
point is education. If the people have all received an education, it will naturally
be easier to transform them.

Tao Siyong: I, too, used to have this dream of starting with education, but
given the present economic conditions in China, it is utterly impossible to educate people properly. In my view, we should approach the soldiers and propagate
our ideology, causing them to change spontaneously and to carry out a radical
transformation.

Chen Qimin: I approve of the Russian method, because many people in the
world at present have put forward different methods of transformation, but only
the method adopted by Russia has been put to the test of experience. None of the
others, such as anarchism, syndicalism, and guild socialism, have been able to be
put into general practice.

Yi Lirong: If we want to transform society, this cannot be done without
revolution. After revolution, a dictatorship of the leaders is absolutely indispensable. This dictatorship is not, however, what is commonly called a dictatorship. It
must be a dictatorship with a purpose. But today, we must prepare ourselves and
carry out much study and discussion. We cannot blindly issue orders to others.

Yi Yuehui: Let me state that I have not studied this at all.

Zou Panqing: In theory anarchism is the best, but in reality it simply does not
work. Democracy is, after all, the most feasible. I advocate making the medicine
fit the illness. We should advance gradually, both in time and in space. Material
relief should be brought about by industrialization, and spiritual relief by universalizing and improving education. How, though, can the effects of education be
increased more rapidly, and how can industry not increase the concentration of
capital? These are still problems.

Chen Zhangfu: In the past, I thought that, from the perspective of the common
people alone, social policy might also work. Later, however, I came to realize
that social policy would not work from any perspective. Therefore, I too now
endorse Bolshevism.

Zhang Quanshan: The first step is to adopt radicalism, but because the Russians sacrificed freedom to equality, we should then, as our second step, adopt
the socialism of Russell and the Guild Socialists.

Chen Zibo: The first step is violent revolution; the second step is the workerpeasant dictatorship.

Zhong Chusheng: I advocate radicalism. In China, society is apathetic and
human nature is degenerate. Therefore, a radical method must be adopted. Since
Chinese society lacks organization and training, we must employ authoritarianism. Afterward, however, adjustments can be made from time to time.

He Yangu:9 I advocate overthrowing all the capitalists and bureaucrats.

Peng Yinbo: I believe in the superiority of Bolshevism and in adopting revolutionary methods. We must talk about isms. To talk about isms is not just empty
chatter. China has hitherto never had the ism of democracy, but this ism is
already outmoded and cannot be applied. I am not fundamentally opposed to
anarchism, but anarchism is subjective, and not everyone in the world is a
Kropotkin or a Tolstoy. A low level of material civilization is not necessarily an
obstacle to the application of socialism. Let's compare conditions in China to
those in countries like Germany, England, America, and France. We know that
neither French syndicalism, nor English guild socialism, nor the I.W.W.10 of
America, nor German social democracy, can be applied in China. National conditions in China, such as social organization, the industrial situation, and the
nature of the people, are very close to those in Russia. Therefore, Russian radicalism can be implemented in China. At the same time, we need not copy
radicalism indiscriminately. What we need is simply to have the same spirit,
or in other words, to apply revolutionary socialism. Within the Study Society
there should be a consistent spirit, study in common, and a relatively practical attitude.

Xiong Chuxiong: I take the view that right now we should only destroy, not
construct. We need not talk about isms, but should simply carry on the work of
destruction.

Liu Jizhuang: I have nothing to say about isms, for I have not studied them. I
agree with what Mr. Xiong said about destruction, except that we should also
prepare for construction.

Li Chengde: I have grave doubts about employing the methods of the Russian
worker-peasant government. I advocate the moderate methods of Russell, taking
education as the starting point and transforming the individual personality. Once
the majority of the people have acquired understanding, transformation of the
whole body can be undertaken.

Zhou Dunyuan: Anarchism will not work, because not everyone is good by
nature. Current conditions in China must absolutely be smashed. I cannot but have doubts, however, about radicalism, which places trammels on freedom
beyond what human nature can bear. It is right to start with education, to progress gradually, and to carry out transformation step by step. It is appropriate that
we take destruction as our first task. After destruction, the work of construction
should basically start from the lower levels.
Chen Qimin: When we speak of education and industry, we must have an
ism; we must make use of the doctrine of the workers and peasants. To cure a
disease, one must start with the root cause; then bit by bit, and very slowly, the
results will come.

After everyone had taken the floor in turn, there was free discussion. Peng
Yinbo said: Step-by-step transformation should also tend toward our common
goal. Ren Peidao supported what Chen Qimin had said about curing a disease by
starting with the root cause, though he suggested that a supplementary remedy
was needed even after the disease had been cured, and that this supplementary
remedy was education. Zou Panqing continued to oppose the argument for transformation. Quoting the words: "The mind of the body is precarious, the mind of
the spirit is subtle,"¹¹ he said that since people had a mixture of the mind of the
body and the mind of the spirit, and could not be entirely good, transformation
must be carried out step by step. He Shuheng said: Construction should also be
started at any time, and modified at any time. I do not agree with Xiong Jinding's
theory of destruction alone. He added that there was no need to talk about isms,
but everyone should work. Mao Runzhi declared: That everyone should work is
in fact an ism, called universal-toil-ism. Zhou Dunyuan did not approve of universal-toil-ism, saying that under the power of the workers and peasants, talent
would be crushed. He advocated that there should be freedom to engage in
science or the arts, and everyone need not work.

The discussion on the question of method had lasted until two o'clock. The
chairman put it to the vote. Twelve people voted in favor of Bolshevism: He
Shuheng, Mao Runzhi, Tao Siyong, Yi Kexun, Yi Lirong, Chen Zhangfu, Zhang
Quanshan, Chen Zibo, Zhong Chusheng, He Yangu, Peng Yinbo, and Chen
Qimin. Two people voted for democracy: Ren Peidao and Zou Panqing. One
person voted for the moderate method of communism: Li Chengde. Three people
had still not made up their minds: Zhou Dunyuan, Liu Jizhuang, and Xiong
Jinding. (The issue of method was, by and large, resolved.)

The discussion recorded above brought the second day to a close. Everyone
had lunch together.

January 3 was the third day of the meeting. First of all, the question "How
shall we begin to apply these methods immediately?" was discussed. Again,
everyone expressed his opinion in turn: He Shuheng: On the one hand, we must perfect ourselves and study more. On
the other hand, we must stress propagating [our ideas], starting with the workers
and soldiers. We must make known, as fully as possible, the corruption and
privileges of the militarists, politicians, and plutocrats; we must exalt the sacredness of labor and promote conflicts and uprisings. In addition, we should have
more links with the Russians. It is also appropriate to consult with people like
Chen Jiongming.¹²
Chen Qimin: In our research, we should emphasize comparison, selecting and
applying the best and finest. Our propaganda should also be aimed at the intellectual class, so that no talent will be wasted. Whenever there is the opportunity
we must push things forward, in order to lay down a solid foundation for the
party which we must organize.
Zhou Dunyuan: Let's start from the bottom and advance gradually, stress
universalization, plant our feet firmly on the ground, and proceed step by step.
We can start with a school and a restaurant. Our study must be done in depth.
Xiong Jinding: We should first carry out research before proceeding with a
method of action. Our method of action should stress propagating [our ideas]. A
school can best be run by the participants themselves. Another practical way
to spread our views widely is to run a newspaper. We really must organize a
party. We must strengthen liaison and must not be afraid to make great
sacrifices. Sufficient funds should be prepared ahead of time. If we obtain
wealth, it will not be for ourselves, provided only that we have a goal and an
organization.
Peng Yinbo: Four things are indispensable: research, propagating [our ideas],
organization, and liaison. The scope of research should be many-sided; science,
literature, philosophy, economics, and politics should not be neglected. What
each of us has learned should be shared with the others. In propagating our ideas, we should also emphasize the intellectual class. We must organize a party of the
toilers, because a great cause can hardly be accomplished by a small number of
people. The more people we have, the easier our task will be. The Socialist
Youth League¹³ is a spirited organization, which we should support. In terms of
liaison, it is important to maintain contact with both individuals and organizations, such as the Young China Association.¹⁴
He Yangu: Research and propagating our views are extremely important.
It is even more necessary that we personally immerse ourselves in laboring
circles.

Chen Zibo: When we go to the working class, we should distribute many
pamphlets, and there is no reason why these should not be written in fairly
radical language. In organizing the Party, we should distinguish between the
cities and the villages. We can make use of the Hong Society.¹⁵
Yi Yuehui: We can learn from the methods of the Socialist Youth League.
Jiang Ruiyu: We should develop each person's special abilities and make use
of every opportunity. Priority should be given to education.
Zhang Quanshan: The subjective and objective aspects must both be emphasized. On the objective side, there are three methods: (1) propaganda, which has
three subdivisions—(a) schools, (b) pamphlets, and (c) secret speeches; (2) organization; and (3) liaison, which has three subdivisions—(a) individuals, (b) small
collective bodies, and (c) large collective bodies, such as Russia. On the subjective side, we should increase our individual capacities.
Chen Zhangfu: We should begin our study right away. Propaganda like that of
the Cultural Book Society is the most effective. The fact that the educators in my
xian have felt extremely guilty since the Liuxi Cultural Book Society¹⁶ was
established is an example of this. We should start with a movement of the
townspeople, making more speeches and increasing links with people. In estab- lishing links, we can copy Yan Xizhai's¹⁷ method of educating the patient while
curing his disease. Restaurants and tea houses are the best places to start. Organize vegetable gardens, starting with the laboring people. Set up more evening
schools. To establish links, we must go ourselves to working-class circles, and
we should also get in touch with women's circles.
Zou Panqing: The world is evolving gradually. It is appropriate, therefore, to
transform it step by step, in a moderate way, starting from the here and now.
Special attention must be paid to educational enterprises. Running an educational
enterprise requires capital, but we should oppose borrowing money from outside.
Propaganda should emphasize the working class and should be long-term propaganda. Education is a fundamental task, because comrades produced in the
schools are the firmest and strongest. One real comrade is worth more than
several ordinary people. Raise money by donations to run schools. Start with
elementary school, proceeding to middle school and college; start in Changsha,
proceeding then to other provinces and other countries. Advance gradually, and
in due course solid results will be obtained. In running newspapers, we must
emphasize adapting them for popular consumption.
Jiang Jixu: To do things requires money. Fund-raising should come from
running a business. Everyone will be expected to do his share.
Yi Lirong: There is nothing inherently frightening in extremism. If you have
not studied it, naturally you will be afraid of it. Such research must be thorough.
Propaganda, if it is presented with a sincere attitude, will certainly be effective.
Propaganda and organization should be integrated. When you organize, conduct
propaganda; and when you conduct propaganda, organize. We must create an
extremist faction of ten thousand people and propagate our message everywhere.
Artists can do this by the method of suggestion.
Tao Siyong: What I want to say can be put as follows: "How shall I myself
get started right now?" My answer is, "I want to start reading right away."
Ren Peidao: Take our own reading as the starting point.
Mao Runzhi: I agree with the various methods for getting started you gentlemen have proposed: study, organization, propaganda, establishing links, fund
raising, and business. I would merely add that "self-cultivation"¹⁸ should be included under study. Establishing links might be called "establishing links with
comrades," for it is useless to have contacts with those, whether they be individuals or organizations, who are not comrades. To raise funds, we could first
organize a savings association for members of the Society. We must run various
kinds of basic enterprises, such as schools, vegetable gardens, popular newspapers, lecture groups, printing houses, editing and translating companies, etc.
Among these, the Cultural Book Society is most economical and effective. I
hope all of you will find ways to promote and spread it.

After everyone had spoken in turn, there was an exchange of views as to the
various methods for getting started that had been proposed. Most people said we
should concentrate on those that are both necessary and can realistically be
carried out. The chairman then put together the following composite list of the
methods for getting started that had been formulated by everyone.

Methods for getting started:
1. Study and self-cultivation
a. isms
b. various fields of study
2. Organization
a. organizing a Socialist Youth League
3. Propaganda
a. education
b. newspapers and pamphlets
c. talks
4. Links among comrades
5. Capital funds
a. organizing a savings association
6. Basic enterprises
a. schools (including evening schools)
b. promoting and spreading the Cultural Book Society
c. printing shop
d. editing company
e. popular newspapers
f. lecture groups
g. vegetable gardens The chairman then took a vote on whether or not the above-listed six items,
with the subheadings, should be approved as the methods by which the members
of the Society would proceed to get started. Everyone present stood up. (The
issue of the method for getting started was thus resolved.)

The next subject for the discussion was the domestic concerns of members.
Chen Zhangfu reported on the content of the letters from our members in
Paris. He added that many members had known the suffering of domestic problems, and it was urgent to find a remedy for these. Mao Runzhi said that this was
a very great problem. Currently, an extremely large number of young people had
domestic troubles, and the majority of our members also had such troubles. If we
did not seek to resolve them now, it would be even more difficult to find a
solution in future. A number of people proceeded in turn to relate their own
family problems. Some people proposed organizing a "school for the transformation
of wives," some wanted to organize "factories," and some advocated setting up a
"women's work-study school." Finally, it was decided, in accordance with the letters
from Paris, to begin by organizing a "Women's Society for Self-Perfectionment."
Tao Siyong, Yi Lirong, Chen Zhangfu, and Ren Peidao were nominated as members
of a preparatory committee. These four were asked to explore what means of relief
might be adopted; after they had reached some conclusions, the issue would be
further considered. (The issue of domestic concerns was thus resolved.)

The next subject for the discussion was "The question of the anniversary of
the Study Society."

It was unanimously agreed that April 17 would be the anniversary of the
founding of the Study Society, and that members in each locality should get
together separately for a dinner on this day.

The next subject for the discussion was "The question of the members' health
and recreation."

Everyone considered that this was an important question, but felt that it was
not appropriate to vote on regulations regarding matters falling under the heading of "improving our health," such as getting up early, exercising, taking baths,
avoiding exhaustion, and giving up smoking and drinking, because these were
matters for careful consideration and effort on the part of individual members. A
vote was, however, taken to approve the following sorts of gatherings for "improving our recreational activities": 1. River cruises: Specific dates will be chosen for at least three cruises in the
fifth, seventh, and eighth months of the lunar calendar.
autumn.
3. Spring outing to visit graves: On March 3.
(The question of health and recreation was thus resolved.)

There remained three further issues: "Individual members' plans of action,"
"Individual members' means of livelihood," and "The presentation and criticism
of individual character," which could not be discussed for lack of time. They
would be resolved at this year's regular January meeting.

On the third day, the discussion was resumed at 10:00 A.M., and the meeting
lasted until 2:00 P.M. On this day, everyone went to the river bank outside the
Caochao Gate for a photo session. The snow storm was so heavy that none of the
pictures came out.

January 16 was the day of the regular monthly meeting of Changsha members
for January, the tenth year of the Republic. As usual, the meeting took place at
the Cultural Book Society. Twenty-one people came to the meeting. The chairman, He Shuheng, said: I report that today, we are going to resume our discussion of the questions that were not resolved during our New Year's meeting.
There are three issues: (1) Individual members' plans of action, (2) Individual
members' means of livelihood, and (3) The presentation and criticism of individual characters. I invite you all to begin by discussing the first question: "Individual members' plans of action."

Each of the twenty-one people present spoke in turn.

He Shuheng: My plan is a narrow one. In the future, I will remain an elementaryschool teacher. I would like to open a school in my native village. Within three
years, I want to travel to different parts of the country to conduct surveys. At the
same time, I will not neglect reading and study. In the past, I was interested in
learning foreign languages, but now I feel that I am too old to learn them well.
Nevertheless, I still want to study Japanese, primarily in order to read Japanese
books. In doing something, one should start on a very small scale.

Zhou Dunyuan: My aim is to do some academic research. I intend to devote
some effort to literature and philosophy, but my future career will be in education. My current plan of action is to master English in two years. Formerly, I
wanted to go to school, but now it seems to me that there are no schools in China
worth attending. I intend to raise some money in the near future to go to Japan,
but this is not easy. Although going to Japan may not be all that wonderful, it
still has two advantages: first, I can isolate myself from the outside world and
avoid being entangled in the current turmoil in China; secondly, even though
Japan does not have its own independent culture, it is very quick to assimilate
things and is not lacking in things worthy of study. In case I have difficulty in
raising the money, I may have to seek a government loan.

Peng Yinbo: Formerly, I planned to spend my life in the business world, and
so I went to business school. Later, when I found out that my personality was not suited to business, I quit. I used to have an ambition to master several foreign
languages, to acquire something of a general understanding of metaphysics, to
make a contribution to business, and to engage in international trade. Now,
however, this has all changed. I feel that if you want to transform society, you
cannot do so unless there is economic and political transformation. First, I intended to study in America but was prevented by lack of money. Then, I also
thought of going to France. Beginning last year, I wanted to go to Russia as well.
Now, I would still like to go to Russia via France. I will stay in Changsha only
for another two years at most. While in Changsha, apart from making a living for
myself, I also wish to aid the labor organizations. As for what to study, my mind
has not changed, but now I want to learn only two foreign languages, English
and Russian.

Zhong Chusheng: I feel that I can live only in the field of education, and
moreover, I wish to live only there. For this reason, having in the past already
entered middle school, I switched to normal school. Because the higher normal
school in our province is no good, I did not want to go there after graduating
from normal school and consequently became a teacher. Several years have
somehow elapsed since then. I would like to continue to devote my efforts to
education and get together enough money to make a visit to Japan.

Chen Zibo: I won't make definite plans until after I graduate from middle
school. During my stay in Changsha, I shall on the one hand make a contribution
to society by propagating our doctrines among the soldiers and workers, and on
the other hand prepare my own lessons.

Xie Nanling: In transforming society, we should, I believe, start from the
lowest level that is, from the villages. Consequently, I would like very much to
devote all my energies to education in the countryside. After graduation from
normal school, I have decided to pursue further study, either at the Southwest
University, or at the higher normal school, or at the advanced institute of engineering. After finishing my advanced studies, I will definitely work in the countryside. I want to change the prevailing psychological attitudes toward what are
petty and what are noble occupations.

Zhang Quanshan: Formerly, I only had a plan for my studies. Since last year,
I have also had a plan for my career. As far as learning is concerned, I want to
begin with mathematics, physics, and chemistry. Right now, I study English
whenever I have the leisure. In addition to supporting myself, I have to pay the
tuition for a young friend. For this reason, I will have to stay in Changsha for
another year and a half and continue to work as a teacher.

Jiang Jixu: I would like to become an educator, with a career in elementary
and middle-school education. After graduating from normal school, I shall teach
and save money so I can enter the higher normal school and then study abroad.
While making my career in education, I would like to gather together some
comrades and run a school of our own.

Mao Runzhi: I feel that general knowledge is very important. At present, the learning of those who are called specialists is really only general, if that. For
myself, I have decided to study only general knowledge until I reach the age of
thirty, because I lack knowledge of the basic natural sciences such as mathematics, physics, and chemistry, and I want to find a way to remedy this deficiency.
In literature, though I am not good at creative writing, I sometimes have an
inspiration. I enjoy studying philosophy. As regards applied learning, I am studying educational theory and teaching methods. In the realm of work, I have come
to realize that the method of "everyone does his own thing" is wholly ineffectual
and extremely uneconomical. I would like to do my part in carrying out an
enterprise that we have all decided to pursue, so that some years later, when my
contribution is combined with the parts for which others have taken responsibility, something will have been achieved. Last year, when I was in Shanghai, I
decided to stay in Changsha for two years and then to go to Russia. Now, half a
year has already passed, and in another year and a half I shall leave this province.
While in Changsha, in addition to my educational work, I plan to concentrate on
building and expanding the Cultural Book Society. In these two years of study, I
intend to obtain a broad understanding of scholarly thinking throughout the
world by reading translations and periodicals. The only problem is that one
cannot concentrate on study while working at the same time. The second half of
last year was totally sacrificed (this was a most painful sacrifice). From now on, I
want to make sure I devote one hour every day to reading books and another
hour to reading newspapers.

Luo Chiyu: My lifelong career is education. Education is for the benefit of
mankind and of society, so I want to do some research in sociology. I cannot
decide how to conduct my research, whether by self-study, or by going to school,
at home or abroad. As regards my plan for the immediate future, I am going to
learn English beginning with the first month of the next lunar year. I want to
learn English well enough to read books within five years.

Xia Manbo: I firmly believe in the principle of carrying on work and study at
the same time, and using mind and body together. I want to study education
while learning a craft. This is my goal. My method is, first of all, that I have
decided to graduate from normal school and, after graduation, to work as a teacher
for a few years. While teaching, I will, at the same time, devote myself both to
research and to the practice of my craft. Only after ten years will I go abroad.

Zou Pangeng: I have been pondering over my plan for many years. After
revising it several times, I now seem to have something of a grasp on it. A
person's career, as I see it, is composed of just two aspects, study and publication.19 My personal intention is to study literature and philosophy (in the broad sense). I plan to spend one year reviewing all the natural sciences that I have
already learned, two more years studying literature, and then one more year
studying English. During these four years, I will also do some part-time teaching
(but not be in charge of a class). I will pursue my own studies whenever I am not
in class. After four years, I am going to Japan, where I shall stay for at least a
year. I do not, however, want to go to school there, because I have always been
against it. After that, I shall pursue learning for another five years, but I do not
have any detailed idea about this yet. I may even go to the West, it is hard to say.
This is my ten-year plan of study. Once it is accomplished, I will devote myself
to publication. As for the reason why I do not approve of schools, it is that you
cannot really learn anything in school.

Yi Yuehui: Recently, I have come to the definite realization that ultimately I
want to become an educator. During my period of preparation, I shall first study
foreign languages. At the very least, I will master English, French, and Japanese,
the primary emphasis being on English. By reading books on education in English, I will combine my study of education with my study of foreign languages.
I, too, believe that there is no need to go to school. Therefore, I have decided to
start working in education within six months. Every day, I will spend four hours
working and six hours reading.

Chen Qimin's intervention was very long. Here only the main points are
recorded. Chen said: My individual plans comprise, first of all, my lifelong plan,
which is a plan to read all my life. This plan has been fixed on the basis of my
own world view and personality. The universe, I believe, is made up of two
components: space and time. Time is a straight line, while space is a whole.
Neither of them is fragmented. It is my nature to enjoy diversity. Consequently, I
feel that whatever people in the universe want to study, I want to study, and
whatever people in the universe have discoursed upon, I want to discourse upon.
Literature, philosophy, and science-all these I want to study. I want to become
a "trust" in academic circles. I cannot lay down a systematic course of study for
the time being. Whether or not to pursue further studies in school, and whether
or not to go abroad, are not, I feel, real problems for me. Because schools cannot
confine me, I can make use of the schools. So perhaps I may go back to school.
As for going abroad, knowledge in the world is divided into two major branches;
one belongs to Asia and the other to Europe. Formerly, I took the view that in
studying Asia one could concentrate on Chinese learning, with some attention to
India and Japan. As for Europe, it was hard to say which country one should
concentrate on, so I thought I would first study Asian learning. That used to be
my way of thinking. Subsequently, I thought I would use Western methods to
pursue Eastern learning. Now I want to study East and West simultaneously. If in
future I go abroad, I will live mostly in one country but travel around to different
countries, playing the role of a hunter in the academic world. As for advanced
study, I have not yet decided in what year or in which school I will undertake it.
There is no end to study; it is never complete and ends only with death. What I have talked about thus far is my lifelong plan. Now, I would like to say something about my immediate plans. Economic pressures keep me from going
abroad, but this is truly to my advantage because I plan to make use of the time
to study Chinese learning. In approaching Chinese learning, I shall concentrate
on the Zhou and the Qin, for there is no learning to speak of from all the
dynasties that follow the Zhou and the Qin. The Song dynasty may be an exception in that it was influenced by Buddhism. The Qing dynasty, which was an era
of return to the ancients, is of course worth studying. I intend to use a historical
method in mastering Chinese learning, putting the emphasis on two subjectsliterature and philosophy. It is my belief that the study of the cool and dispassionate subjects should be reserved until later and that those dealing with human
affairs, such as politics and economics, should come first. Now, in the West, both
politics and economics are organized on a large scale. Consequently, my study of
the West will probably focus on the political and economic aspects. Formerly, I
had a plan for mastering three foreign languages in two years, but, because of the
real obstacles, I have now established a new plan for mastering two foreign
languages in three years. In addition to English, I would like to learn French and
Japanese.

He Yangu: My plan is changing all the time. Formerly, when I was a student
at the normal school, I had no particular plan in my mind. After graduation, I
taught for a few years. I thought of going to higher normal school, but that didn't
happen. Now I intend to study medicine and, to this end, I want to learn English,
chemistry, physiology, and so on. Since I am not financially independent, I plan
to go to medical school only after I have put aside some money by working for
two years. Medicine is a profession that saves people. During this period of
work, I will study English and chemistry at the same time.

Wu Yuzhen:20 I would like to join the work-study program in France, but I
am afraid that I will not be able to go because I do not have any money. Right
now I am still trying to save the money and at the same time learn a bit of
English.

Tao Siyong: If Mr. Chen wants to be a "trust" in the field of learning, I can
only be a little coal-picker.21 After graduation from normal school, I could not go
on to advanced studies because of my financial situation. I thought that if I
taught for a few years, I would be able to save the money for further study.
Contrary to my expectations, my circumstances have remained the same down to
the present. I have long thought about finding a partner for self-study, but several
attempts have been unsuccessful. Last year, I wanted to enter Beijing Higher
Normal School, but this came to nothing. Last summer I went to Nanjing Higher Normal School in the hope of being admitted but was again unsuccessful. Since
then, I have simply stayed at Zhounan, working and also studying, starting with
psychology, pedagogy, and English. At the same time, I want to forge links with
women friends in the provincial capital and elsewhere. I feel that in seeking
friends, they need not necessarily be better than oneself. Anyone who has high
aspirations should be contacted.

Ren Peidao: Many of my plans have failed in the past. Originally, I wanted to
pursue advanced studies, but afterward this proved impossible because of difficulties caused by the cost and by the location. Under the circumstances, I made a
plan to become an elementary-school teacher, with the twin objectives of accumulating experience and saving for future needs. Several years in Xupu have
also led to no useful result. Last year I wanted to go to France but was once
again unsuccessful for lack of money. I have made an effort, quitting my
teaching job with the intention of devoting myself exclusively to learning in
Changsha, but since coming to Changsha I have not been able to do what I
wanted to do. Now all I can do is seek a way to support myself while at the
same time studying English and awaiting once again the opportunity for
further study.

Wu Jiaying: During my student years, I had very great plans and hopes. But
after entering society and spending a few years there, the scope of my former
plans has been considerably diminished! Now I do not even have any concrete
plan worth speaking of. I am left only with the general idea, which I have
maintained all along, of somehow advancing in both respects, learning and a
career.

Tang Wenfu: Mr. Chen sees the universe as a whole, and in the light of this
has elaborated his world outlook and then in turn established his plans. My plan
is also based on my world outlook. In my view, the universe is only "beauty." To
me, there is nothing in the world that is not beautiful. I am happy to study
anything that stirs my sense of beauty. Literature can express beauty, and poetry
in particular is a major literary form for expressing beauty. Therefore, I would
like to study and create poetry. I seek neither fame nor profit, nor do I care about
the praise and blame of others. I seek to satisfy my own needs and that is all.
Philosophy is also something I want to study. Those who seek learning need,
first, discrimination and, second, courage. Courage, however, is the most important; without courage you cannot succeed in your studies. I am willing to stand up
and attack everything, to become a "reckless fool" in learning. For the next
eighteen months I am not going to leave the province, but will work a little to
earn a living while studying English and Japanese. After eighteen months, I will
go either to Beijing University or to Nanjing Higher Normal School-I have not
yet decided which. In any case, I know that my personality is inclined toward
literature, and I want to devote myself entirely to it in the future.

Xiong Jinding: In my opinion, if you want to do anything, you must have
money. That is why I have long had the idea of making a fortune. I often looked for and read books like *Ten Rich Men and The Money-Makers*,22 and so on. I
have often felt that when you live under a society like that of China, there are
two roads to wealth: becoming an official or going into business. To get an
official position, you have to curry favor, and that is something I am not willing
to do. As for business, I have also given it a try but stopped for various reasons.
Now, I am thinking of making a start in production. Formerly, I talked with Xiao
Zisheng and others about cultivating wasteland in the three eastern provinces,
but because of various difficulties we did not go ahead with this project. Just
now, we are discussing other methods. I believe that while we do not require
personal profit, collective capital is indispensable. Only by increasing our capital
can we expand our enterprise. We need not be overly fastidious about our methods, so long as they serve to make money.

This ended the foregoing presentations of individual members' plans of action. In the past, most of our friends tended to keep their own plans secret and
were unwilling to reveal them publicly. Thus, other people did not know about
their plans, and they did not know about other people's plans either. Everyone
was left in the dark. As a result, it was impossible to engage in mutual aid or to
cooperate on a common project with others sharing the same goal, even if we
wanted to. The results of such a phenomenon of "everyone thinking his own
thoughts," and "everyone doing his thing" are: First, if your plan is faulty or
wrong, it will remain faulty or wrong to the day you die, because you have no
chance to be corrected. You will not achieve what you desired, and you will be
left with nothing but remorse. We often observe such a situation. Second, even if
your plan is not faulty or wrong, in the end you cannot fulfill it because you
work on it all by yourself without any help from others. This is also a common
occurrence. It is because our colleagues in Changsha were aware of such failures
that they decided each one should describe his own plans. If our colleagues in
different places can follow suit, talking about their plans and recording them in
the business report of the Society, everyone who reads that report will surely
benefit in many ways.

When the above presentations of individual plans were over, there was a
twenty-minute break. The discussion then moved on to the second question: "Individual members' means of livelihood."

He Shuheng: My own way of life is very simple and therefore I can handle it
easily. The only thing is that I must also get the money for my children's
educational expenses. I plan to make a career in education and hope that I can
live on this modest income. As for other, improper ways of enriching oneself, I
will not indulge in them no matter what happens.

Peng Yinbo: There are three common problems, namely, study, work, and
making a living, none of which is easy to resolve. In my opinion, however, as
long as a person has courage he need not be concerned about making a living.
Russell says, "We should think about things other than making a living." I am
deeply convinced of this. Once we have solved the problems of study and work,
making a living will be no problem. We must, however, choose a direction for
earning our living. There are many ways of making a living, such as being an
official, that we should not choose. We can only choose the field of education
(apart from other new organizations and new means of livelihood) or labor.
Working as a laborer also has its difficulties because the laborers are too ignorant. Consequently, if we want to work, the only really satisfactory solution is to
have a new organization.

Tang Wenfu: If in the course of our studies our minds are entirely focused on
trying to solve the problem of earning a living, I fear that we may fall behind,
and if we fail to solve it we will become frustrated. Currently, I am helping to
edit the news for *The People's Rule Daily*. The job is not very time-consuming,
and at the same time I get a little pay, enough to support myself and to buy books
and newspapers. In the future, I plan to have a job like this, which gives me a
living on the one hand but allows me to study on the other.

Chen Zibo: Although I have a small inheritance, my father controls it entirely
and does not let me manage it myself. There is no way I can get out of this
painful situation except by living independently. Since I am still in school, this is
very difficult. I intend to work at the Cultural Book Society during my winter
and summer vacations so that I will be able to pay the tuition from my wages.
My means of livelihood after graduation will be decided when the time comes.

Zhou Dunyuan: For the time being, I am working for a newspaper to support
myself. I would like very much not to work at all in the future and to devote myself entirely to my studies. But I have to make some extra money.
Zhang Quanshan: My profession is teaching.
Zhong Chusheng: My profession is teaching.
Xie Nanling: My family is poor, but I can endure suffering. My material
livelihood can very easily be dealt with. But I do not have any money to buy
books, so to pursue advanced studies in future will also be very difficult. Recently, I have thought of opening a small workshop, or a printing plant, as a
means of making a living.

Xia Manbo: At present, I am a parasite; and not only am I myself a parasite,
but I am carrying with me two other parasites, my wife and my daughter. In the
future, I would like to engage in a handicraft as the means for earning my living.
At present, I have still not graduated from the normal school, but I intend to open
a small printing shop within the year so as to cover my expenses with the income
from it. After graduation, I would like to make a living by working as a teacher.
My family includes my father, two younger sisters, my wife, and my daughter.
None of them, except my father, are producers. Thus, the family's livelihood is
extremely precarious.

Yi Yuehui: As regards consumption, I advocate maintaining a proper standard, neither too luxurious nor too austere, with tasty food, clothing to cover our
bodies, and a house that is clean, light, and airy. As for the method of making a
living, for the time being it is my monthly pay as a teacher. My major expense, I
fear, is the money spent on books.

He Yangu: At present, I do not have a means of livelihood. As for my plans, I
would like to study medicine. So long as that is not possible, I will continue to
work in education, on a part-work, part-study basis. I think our standard of
consumption should not be too simple. Food and housing should meet the requirements of hygiene, and what we wear should keep us warm.

Xiong Chuxiong: Our individual livelihoods alone pose no problem. What
makes the problem of earning a living difficult to resolve lies in the fact that,
apart from ourselves, we have to take care of others our juniors. We have to
explore new means, such as the two small jobs of "delivering lime"23 and "supplying kerosene," which no one did before, but which, once launched, have
become very good means of earning a living. If we have no work at all to do, we
too can explore new avenues. I do not like to be too stingy when it comes to
spending money on living expenses. For if life is a bit more comfortable, your
expectations will surely be somewhat greater, and you will definitely be somewhat more courageous in doing things.

Mao Runzhi: The work I would like to do is on the one hand to teach and on
the other hand to be a reporter. Most likely, my future livelihood will depend on
the salaries from these two jobs. At present, I feel that work relying solely on
brainpower is very difficult, so I want to learn to do some form of manual labor, such as knitting socks or baking bread. With the ability to do this kind of job,
one can go anywhere in the world and make enough to eat. With regard to
consumption, I am all for a simple, rather than luxurious, way of life.

Luo Chiyu: As far as production is concerned, I am making a living in the
field of education. As regards consumption, my income and expenditure are
balanced; there is no need to be too frugal. In addition to myself, I must also
support my family.

Jiang Jixu: One's material livelihood has only three components: clothing,
food, and shelter. I have now decided that I do not want any of my family's
property. After my graduation from normal school I will work as a teacher and
will live together with some close friends, helping each other by sharing living
expenses and taking turns in pursuing advanced studies. I have decided to wear
only cotton clothes for the next ten years, and one meal a day will provide
sufficient food. I shall be even less particular about housing. As to spiritual life, I
have an urgent desire to study. I used to believe that human life was meaningless, nothing but a process of endless evolution which made people confused,
and gave them a feeling of boredom. Now, under the influence of Dewey and
Russell, I don't think constantly of the hopeless, dark, and evil side of things. I
keep my mind fixed only on the hopeful and bright side of things. Thus, I feel
some joy in life.

Zou Pangeng: Because I want to study, I have to take the problem of making
a living into consideration. My family is basically self-supporting, but it would
be even better if I could pay for books and periodicals myself. When, in future, I
devote myself full time to study, things will be more difficult.

Tao Siyong: At present, my livelihood is dependent on my teaching and my
job in the school administration. When I cannot totally rely on these two sources
of income, I resort to cooking, tailoring, and crocheting. Although earning my
material livelihood presents no difficulties, I am not good at managing my finances, and when I have money I cannot save it. The life of the spirit is a
difficult matter because it requires learning. The spirit is like a fish, and knowledge is like water. The spirit can only be happy if it has learning.

Chen Qimin: Regarding the life of the spirit, my views will be plain to you in
broad outline from my previous remarks, and I will not repeat what I said then.
The problem of material livelihood cannot be solved by the individual, and
therefore, both socialism and communism revolutionize life. Too dry and hard a
life will inevitably affect one's psyche. So we should definitely not deliberately
deprive ourselves of the satisfaction of our bodily needs. We should maintain
appropriate standards for our food and drink, clothing, and shelter. Although
they should not be luxurious, they must always be "sufficient." The individual
cannot solve all the problems of his livelihood; the individual can only try to do
everything that does lie within his power.

Ren Peidao: Right now I can make a living by teaching and I am content with
simple clothing and food.
such as knitting socks or baking bread. With the ability to do this kind of job,
one can go anywhere in the world and make enough to eat. With regard to
consumption, I am all for a simple, rather than luxurious, way of life.

Luo Chiyu: As far as production is concerned, I am making a living in the
field of education. As regards consumption, my income and expenditure are
balanced; there is no need to be too frugal. In addition to myself, I must also
support my family.

Jiang Jixu: One's material livelihood has only three components: clothing,
food, and shelter. I have now decided that I do not want any of my family's
property. After my graduation from normal school I will work as a teacher and
will live together with some close friends, helping each other by sharing living
expenses and taking turns in pursuing advanced studies. I have decided to wear
only cotton clothes for the next ten years, and one meal a day will provide
sufficient food. I shall be even less particular about housing. As to spiritual life, I
have an urgent desire to study. I used to believe that human life was meaningless, nothing but a process of endless evolution which made people confused,
and gave them a feeling of boredom. Now, under the influence of Dewey and
Russell, I don't think constantly of the hopeless, dark, and evil side of things. I
keep my mind fixed only on the hopeful and bright side of things. Thus, I feel
some joy in life.

Zou Pangeng: Because I want to study, I have to take the problem of making
a living into consideration. My family is basically self-supporting, but it would
be even better if I could pay for books and periodicals myself. When, in future, I
devote myself full time to study, things will be more difficult.

Tao Siyong: At present, my livelihood is dependent on my teaching and my
job in the school administration. When I cannot totally rely on these two sources
of income, I resort to cooking, tailoring, and crocheting. Although earning my
material livelihood presents no difficulties, I am not good at managing my finances, and when I have money I cannot save it. The life of the spirit is a
difficult matter because it requires learning. The spirit is like a fish, and knowledge is like water. The spirit can only be happy if it has learning.

Chen Qimin: Regarding the life of the spirit, my views will be plain to you in
broad outline from my previous remarks, and I will not repeat what I said then.
The problem of material livelihood cannot be solved by the individual, and
therefore, both socialism and communism revolutionize life. Too dry and hard a
life will inevitably affect one's psyche. So we should definitely not deliberately
deprive ourselves of the satisfaction of our bodily needs. We should maintain
appropriate standards for our food and drink, clothing, and shelter. Although
they should not be luxurious, they must always be "sufficient." The individual
cannot solve all the problems of his livelihood; the individual can only try to do
everything that does lie within his power.

Ren Peidao: Right now I can make a living by teaching and I am content with
simple clothing and food.

---

Notes

Like the first report of the society, this document was first published as a separate pamphlet in 1921. Our source is the version in Xinmin xuexui ziliao, pp. 15-41, which incorporates some manuscript corrections on the copy available to the editors; this text is
reproduced in Mao Zedong ji. Bujuan, Vol. 2, pp. 45-73.
was driven out of Hunan in June 1920, was succeeded by his subordinate Zhao Hengti.
While Mao may not have welcomed this change, it did usher in a period of relative
stability.
gaizao (transformation, literally reconstruction) and gailiang (reform, literally changing
for the better).
specializing in Western thought and an advocate of the constitutionalist theories of Liang
Qichao. In 1920 he was editor of the Shanghai Shishi xinbao (China Times).
of the modern world.
because the union of a donkey and a horse results in a mule, which (as Wang Fuzhi
pointed out long ago) is sterile. Mao Zedong nonetheless declared in his "Talk to Music
Workers" of August 1956: "You can produce some things which are neither Chinese nor
Western. If what comes out is neither a donkey nor a horse but a mule, that would not be
bad at all." (Schram, Mao Tse-tung Unrehearsed, p. 88.)
Mao Runzhi reported on the results of a discussion that was held among our
members at Bansong Park in Shanghai. They advocated that our Society adopt
an attitude of latent action. What is referred to as "latent action" by no means
signifies "inaction" (the letter from Paris says that our Society's strong point is
its stability of purpose, and its weak point is inaction), but rather means guarding
against creating a reputation not founded on reality. As to our members' attitudes
toward one another, they advocate "mutual aid" and "mutual encouragement."
Everyone agreed with the Shanghai resolution (the question of attitude was thus
resolved). The chairman raised the question, "How should members conduct
their academic study and research?" Mao Runzhi reported on the views of our
Paris members about collective versus individual ways of proceeding with study
and research (see the letters from Xiao Zisheng). They also propose setting
definite topics for our studies and suggest that it would be useful to investigate
several isms (such as communism, anarchism, pragmatism, etc.), each for a
specified period of time. This would be far more profitable than just reading
widely at random. Chen Qimin declared: I feel that the environment often drags
us down, so it is necessary for the members of our Society to gather together in
one place, to live and study together. This would make it somewhat easier to
concentrate more manpower in order to transform the environment. Xiong Jinding said: To live together and to have meetings are two methods. Both are
necessary. He Shuheng suggested that we run a restaurant for the common people. Yi Lirong declared: Provided only that we are able to live together, we can
still get together frequently, even though we follow different professions. Mao
Runzhi said: Only if we organize a common occupation can we possibly live
together. But we are now discussing the question of how we should conduct our
research and study. Li Chengde declared: We should not limit our study to
socialism alone; we should also study philosophy, science, literature, esthetics,
and so on. There is a saying of Master Zhu: "Keep the larger things in mind
even while taking the smaller tasks in hand." Our members must also adopt such
an attitude. There is nothing to prevent us from using all sorts of methods to
achieve our goal. Mao Runzhi said: Our members should be free to pursue
various kinds of general or specialized study. The subject to which particular
attention is paid at present in the research of our Society must be one that all our
members find of interest and consider extremely urgent at this time. He proposed
that our research should be concentrated on "isms" alone, such as socialism,
pragmatism, etc. Chen Qimin advocated establishing a plan for the study of
one of the two schools of neo-Confucianism. For Mao's encounter with his thought at an
early age, see the "Classroom Notes" of 1913, in Volume I of this edition. The sentence
that follows is not a direct quotation from any of his writings, and appears to be Li's
summary or paraphrase of a central idea in Zhu Xi's thought. While asserting the fundamental importance of li or principle, which transcended the real world, Zhu Xi also
stressed the value of investigating concrete things (ge wu) in daily practice.
date of January 2, 1921, in the Mao Zedong ji. Bujuan. Since the text as it occurs here is
word-for-word identical with that version, with one or two inconsequential exceptions, it
does not seem necessary to print the document twice.
Zhounan Girls' School.
organization in the United States during the First World War and in its immediate aftermath. The initials appear here in the Chinese text.
was frequently commented on by the Song and Ming neo-Confucians. Legge's version
(Vol. III, p. 61) does not fit the interpretation placed on it by Zou Panqing, so we give that
in Derk Bodde's translation of Fung Yu-lan, History of Chinese Philosophy, Vol. 2
(Princeton: Princeton University Press, 1952), p. 559. The passage reads: "The mind of
the body [renxin] is precarious; the mind of the spirit [daoxin] is subtle. Be discriminating,
be undivided, that you may sincerely hold fast to the mean."
native of Guangdong. A member of the Tongmenghui from 1909, he enjoyed a long
association with Sun Yatsen, who had appointed him governor of Guangdong in 1920. In
January 1921, he invited Chen Duxiu to become chairman of the provincial Education
Committee, a post that Chen Duxiu used as a base for his efforts to organize the Communist movement in South China. It was therefore not surprising that He Shuheng should
have regarded him at this time as a person with whom the New People's Study Society
should consult. In 1922, Chen Jiongming broke with Sun Yatsen, and the materials in this
volume for the years 1925-1927 are filled with Mao's attacks on him.
Party then in the course of organization, was set up in Hunan in October 1920. Many
members of the New People's Study Society subsequently joined it, and it became a large
and powerful organization in Hunan by early 1923.
Dazhao, Wang Guangqi, and other intellectuals and returned students from Japan. Its goal
was to promote nationalism and the rejuvenation of China. It was formally established on
July 1, 1919, in the wake of the May Fourth movement, with membership drawing largely
from students and educationalists, and took an active role in political movements of the
time. Mao became a member in December 1919 and remained one for several years, even
though the Society evolved toward a moderate or centrist position.
White Lotus, including the Gelaohui or Elder Brother Society, of which Mao had firsthand knowledge from his youth in rural Hunan, and the Green Gang in the cities. Here it
may refer simply to the secret societies in general.
See the "Second Business Report of the Cultural Book Society," dated April 1921, above.
thinkers of the late Ming and early Qing period. As suggested by the name he took, which
means "Studio of Practical Knowledge," he opposed mere contemplation and maintained
that the true way of study was to be found in the practical arts of mathematics, astronomy,
and mechanics, and especially in military training. For his influence on the young Mao
see the essay of 1917, "A Study of Physical Education," in Volume I of this edition, p.
the reference here to educating and curing people at the same time.
studied beginning in 1913 with Yang Changji. See the "Classroom Notes" in Volume I of
this edition, especially pp. 14-28 and 38-39.
the case of an article. It seems plain from Zou Pangeng's statement as a whole that he has
in mind making known the results of his studies in due course, either in print or in other
ways.
of Zhounan Girls' School.
children to factory yards to pick up bits of coal for use at home.
dynastic histories) entitled *Huozhi zhuan*, or *Huozhi liezhuan*. This was rendered as "The
Money-Makers" by Burton Watson in his translation of excerpts from the work, *Records
of the Grand Historian of China* (New York: Columbia University Press, 1961), Vol. II,
pp. 476-99, and also by Yang Hsien-yi and Gladys Yang in their version, *Records of the
Historian* (Hong Kong: The Commercial Press, 1974), pp. 410-28.
This is also a very important issue. In the past, scholars on the whole never
studied methods for making a living. As a result, a situation was created in which
every community of scholars was a community of scoundrels who would stop at
nothing. In reality, the problem of getting food to eat is never easy to solve. If, on
top of that, it is not studied, efforts will unavoidably be made to solve it by some
foolish means. The result of the discussion of this question by the members of
the New People's Study Society in Changsha was that all of them, with the
exception of one or two persons who, for different reasons, were not in favor of
stressing the question of making a living, believed that this was an extremely
important issue. The following is a record of this discussion.

--- Notes

planned.1 At this time, the term of the members of the Deliberative Department
(one year) had expired, so they could not call a meeting. Consequently, preliminary arrangements for a meeting were first worked out by He Shuheng, Zhou
Dunyuan, Mao Runzhi, Xiong Jinding, Tao Siyong, and other staff members,
who issued the following announcement: The Society should have held a meeting long ago, but for various reasons this
was not done. It has now been decided that a three-day meeting will be held
beginning on January 1 of the tenth year. It will be a fairly long meeting, to
discuss the various issues listed below: 1) What should be the common goal of the New People's Study Society?
member adopt?
adopted was as follows:7 To whom it may concern: The members of this Society have come together with the goal of mutual aid
and encouragement. It has now been almost three years since the Society was
founded in the early summer of the seventh year of the Republic. Even though in
form the Society has not yet fully taken shape, it has been consistent in spirit.
There may, however, be individual members of the Society who fail to understand its spirit. There are those who are so involved in other matters that they
cannot devote their attention to the Society; there are those who are so strongly
attached to other organizations that they have no feelings for our Society; there
are those who lack an interest in collective living; there are those who do not
aspire in the least to perfect themselves; there are those whose conduct is unacceptable to the majority of the members. This Society considers that, even
though people in the circumstances indicated above were formerly listed as our
members, there is no real possibility of mutual aid and encouragement from
them. If we are to maintain the spirit of the Society as a whole, there is no
alternative but to cease recognizing them as members. It is also hoped that in
future, in recommending new members to the Society, a strenuous effort will be
made not to include people of the type mentioned above. This would be fortunate

23. For plaster and cement.

--- Notes

20. The discussion on each of these three occasions was extremely detailed and

9) The conditions and procedures for admitting new members (including the

11) The presentation and criticism of [members'] individual characters.
12) The question of the members' health and recreation.
13) The question of commemorating the anniversary of the Society's founding.
14) Impromptu motions.

2. Mountain excursions: Three trips to be scheduled in spring, summer, and

4. Dinner meetings: Once a month, on the day of the regular monthly meeting, the cost for each dinner to be twenty copper cash.
5. Frolics in the snow: Arrangements to be made whenever it snows.
6. Ball games: Arrangements to be made at the discretion of the members.

1. On November 27, 1920, Tan Yankai, who had been governor since Zhang Jingyao

2. Mao, who two years earlier had treated the various terms meaning, loosely, "reform," as virtually interchangeable, now distinguishes very sharply indeed between

3. Zhang Dongsun (1886–1973), zi Shengxin, a native of Zhejiang, was a philosopher

4. "World of machines" is a literal translation of jiqi shijie. Peng's idea was presumably to create a mechanized, industrialized, and technologically advanced China, as a part

5. Chen's metaphor is feilüfeima, "neither donkey nor horse." A rough English equivalent would be "neither fish nor fowl," but the Chinese expression has other overtones,

6. Zhu Xi (1130-1200), the famous philosopher of the Song dynasty and founder of

7. This "Urgent Notice," which was drafted by Mao, also appears separately under the

9. He Yangu (1898-1978), a woman, was a native of Changsha and a graduate of

10. The Industrial Workers of the World, or I.W.W., was the main radical workers'

11. This quotation from the Book of Historical Documents, chapter on the Great Yu,

12. Chen Jiongming (1878-1933), original name Jie, zi Jingcun and Cansan, was a

13. The Socialist Youth League, the youth organization of the Chinese Communist

14. The Young China Association was organized in Beijing in mid-1918 by Li

15. The term Honghui was used loosely for a variety of secret societies related to the

16. The Liuxi branch of the Cultural Book Society was founded on November 10, 1920.

17. Xizhai was the hao of Yan Yuan (1635-1704), zi Yuzhi, one of the most original

116. In his youth, Yan Yuan had studied medicine in order to support his family; hence

18. Xiuyang, the self-cultivation, originally of Confucian inspiration, that Mao had

19. The Chinese expression fabiao is the common term for "to publish," especially in

20. Wu Yuzhen (1899-), a woman, was a native of Xiangtan, Hunan, and a graduate

21. The reference is to the practice, common at the time among the poor, of sending

22. The reference is to Vol. 129 of the *Shiji* (and the corresponding section of various

2) What methods must be adopted in order to achieve that goal?
3) How shall we begin to apply these methods immediately?
4) Individual members' plans of action (each person speaks for himself).
5) Individual members' means of livelihood (each person speaks for himself).
6) What attitudes should the Study Society as such and each individual

7) How should members conduct their academic study and research?
8) Revising the Society's statutes, and increasing the dues.