UP AND OUT OF POVERTY is a compilation of Xi Jinping's major works from 1988 to 1990 when he was Secretary of the CPC Ningde Prefectural Committee, Fujian Province.The book on poverty relief comprises 29 speeches and articles. The following is an excerpt from UP AND OUT OF POVERTY, published by FOREIGN LANGUAGES PRESS in 2016.
December 1989
Intellectual and cultural progress is a major aspect of our strategy to eliminate poverty. We have already begun a movement for intellectual and cultural progress in impoverished areas, and should continue to explore the means for advancing such progress in Ningde Prefecture.
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First of all, it is necessary to clarify our understanding of the following issues.
1. A correct understanding of the relationship between eliminating poverty and intellectual and cultural progress.
The history of social development tells us that there are two types of needs in human life: material needs and cultural needs. Human life understands and transforms the world to meet these two types of needs through material production and cultural production. The pursuit of material and cultural progress is the internal driving force for social progress. Intuitively speaking, to eliminate poverty is the practice of making material progress in poor areas. But true socialism does not only have highly developed productive forces, it must also have a highly developed culture, meaning that while people live a more affluent life, they have developed a high level of moral awareness, as well as good understanding of science and culture. Only then is poverty eliminated in the true sense.
Historical materialism holds that productivity is the ultimate decisive force for all social development, and that relations of production and the superstructure are determined by productivity and must be aligned with the productivity level. But relations of production and the superstructure can also influence productivity. Whether an impoverished area can embark on the road to prosperity ultimately depends on the development of productivity. Concentrating on developing the economy is therefore our most urgent, central task. We believe that the continuing development of the economy will provide a solid material foundation and the conditions for intellectual and cultural progress. We are also aware of the weak base in poor areas, their lack of natural resources, the uneven economic development, and the low level of the commodity economy. For this reason, the process of eliminating poverty will be full of hardships and difficulties. This requires us to focus on economic work while also addressing intellectual and cultural progress, because the latter will help us mobilize the enthusiasm and creativity of officials and people to overcome hard- ships and difficulties. And, with the public's improved understanding of science and culture and use of science and technology, prosperity will come sooner. Obviously, material and cultural progresses are two sides of the same coin for eliminating poverty in poor areas. They are interrelated, mutually coordinated, and mutually reinforcing. There is a tendency to think in polarized terms that material progress is "hard work" and cultural progress is "soft work." The approach that favors the hard and dismisses the soft, and the idea that the development of commodity production will automatically resolve the problem of poverty, are not in conformity with dialectic methodology. Our guiding thought for eliminating poverty is clear: as we develop commodity production as the fundamental and central task of building a socialist economy, we should also focus on the strategic objective of cleaning up the dregs left over from the old society, purifying the social atmosphere, and improving people's moral awareness and understanding of science and culture.
2. A correct analysis of the history and reality of intellectual and cultural progress: keep up with the good work, correct mistakes, mobilize positive factors and mitigate negative factors.
We have a history of promoting intellectual and cultural progress. In the past years we carded out a civility campaign called "five stresses, four points of beauty, and three things to love," (1 This refers to a mass movement that was initiated in the 1980s by the Communist Youth League, under the guidance of the Communist Party of China. The five stresses of personal behavior are decorum, manners, hygiene, discipline, and morals. The four points of beauty are the mind, language, behavior, and environment. The three loves are the country, socialism, and the Party.) beginning with cleaning up what was "dirty, disorderly, and bad." We engaged in activities for "a beautiful environment, good order, and quality service" to create culturally advanced towns and villages, as well as a series of educational events about the tradition of the old revolutionary base areas, including the "Love Ningde, Build Ningde" campaign focusing on the "two virtues.'' (2 This refers to professional and social virtues.) In particular, since 1988 we have made remarkable success and achieved visible results. For example, we have "come up with a general plan for cultural progress and focused on the work of grassroots institutions." We have set up a goal and accountability system for intellectual and cultural progress. We have built cultural progress into the "Learn from Lei Feng" campaign for members of the military, police, and the general public. We have also carded out campaigns against pornography (3 This refers to sweeping away cultural rubbish that polluted the social and cultural environment, including obscene pornography and feudal superstitions that endangered the people's mental and physical well-being, and combating social vices, such as prostitution, gambling, and narcotics.) and the "six evils." (4 The six evils are prostitution, pornography, trafficking in women and children, narcotics, gambling, and fraudulent activity related to superstitious practices.) We should clearly understand, though, that the overall social atmosphere has improved, but not substantially. Socialist education is more widespread and in-depth, but some problems left over from the old society are making a comeback. Moral and political awareness in the countryside is still quite weak, and the concept of collectivism is fading. There are a considerable number of people who are illiterate or ignorant of science and the law. Superstition also hinders the spread of science and knowledge. These make it clear that we still face a serious reality not to be taken lightly. Based on a full awareness of our achievements and problems, a dialectical analysis is necessary for our future socialist intellectual and cultural progress, to determine which positive factors can be mobilized, and which negative factors should be mitigated.
A healthy atmosphere of intellectual and cultural progress is permeating the whole country. Due to the serious attention paid by Party organizations at all levels and the extensive participation of the people, the campaign for intellectual and cultural progress has been launched and extended from the initial phase to the full implementation phase. We have accumulated some experience, and a large number of individuals and organizations have emerged as good examples, which have inspired awareness of cultural progress among officials and people. More than a decade of reform and opening up has significantly increased our economic strength and improved the people's standard of living, providing the necessary material condition for intellectual and cultural progress. Moreover, Ningde is an old revolutionary base area with a glorious revolutionary tradition.... Undoubtedly, these are all favorable conditions and positive factors for cultural progress in Ningde.
Of course, we should also note that Ningde has poor geographical conditions and transport facilities. The education level is low in rural areas. A relatively large proportion of people are illiterate or quasiilliterate , or have never gone beyond elementary school. Superstition, clan forces, and other undesirable feudal practices still have a considerable foundation. Most importantly, a commodity economy has not yet formed, and such an economic base hampers the development of the superstructure. These are the problems we face as we move forward, which are adverse conditions and negative factors hindering cultural progress.
3. Correctly handling the relationship between "breaking down" and "building up" in promoting intellectual and cultural progress.
"Building up" and "breaking down" are two aspects of the same process of intellectual and cultural progress. "Building up" means raising people's moral and political awareness, which requires positive education and promotion. Marxism holds that a scientific socialist awareness cannot spontaneously arise in workers' movements; such awareness can only be instilled from outside. Taking on a Marxist stance, guided by Marxist viewpoints, we will use Marxist methods to reach out to the people, arm the people, and educate the people. An ideology of patriotism, socialism, and collectivism can be rooted in the hearts of the people through continual, painstaking work that raises moral and political awareness. This is "building up." It is fair to say that "building up" is our Party's political advantage. Of course, "building up" alone is not enough; if we do not go after feudalism and capitalist decadence, they will not fall down by themselves. This is where "breaking down" comes in - using criticism to expose the false, the evil, and the ugly, so that they do not win the hearts of the people and will lose their "market." This allows people to consciously resist the invasion of these things in their own thinking. Meanwhile, we must use effective methods like the legal system and administrative measures to persist in the fight against feudalism and capitalist decadence, and to carry out an in-depth and lasting struggle against pornography and vice.
To sum up, “building up” and “breaking down” are both indispensable to intellectual and cultural progress. One cannot build up without breaking down, and vice versa; they complement each other, and are different means of achieving the same end. If we turn a blind eye to and do not fight organized gambling, feudal superstition, and prostitution, how can we talk about “people working on different posts all learn from Lei Feng and foster new practices in all trades”? If we think that we can sit back and relax after taking a few jabs at pornography and vice, such ugly phenomena are likely to resurge at any time in the current situation where moral awareness and the ability to consciously resist temptations have not improved among all.
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If we want to promote intellectual and cultural progress with the characteristics of Ningde, we must be grounded in the realities of this region while infusing the entire process of eliminating poverty with education on moral awareness and progress in science and culture.
Historical materialism tells us that social consciousness, thoughts and ideas, and scientific and cultural knowledge all arise out of social practices. Eliminating poverty, therefore, is not only a process that transforms our objective world through material progress, but also one that transforms our subjective world through intellectual and cultural progress.
Developing a socialist commodity economy is the fundamental way out of poverty for Ningde. We should integrate developing the economy with enhancing the intellectual and cultural life of the people of Ningde. Socialist commodity economy is characterized by socialist relations of production, dominance of public ownership, and "to each according to his work." This type of economic relations fundamentally rejects the value of "seeking nothing but profit" premised on the bourgeoisie extracting the surplus value created by the workers. Such values are in fact the root of all evils in a capitalist society. Socialist workers are the masters of the means of production; this status deter- mines the equality and mutual assistance between fellow workers. Our new principal value is that, as members of society, individuals must do something for society and make a contribution. Developing the socialist commodity economy is therefore of great practical significance to a new era of cultural and moral progress. Yet this does not mean intellectual and cultural progress comes naturally along with the development of a socialist commodity economy. There is not necessarily a causal relationship between the two; the development of the socialist commodity economy only provides the precondition and possibility for cultural progress.
After all, a commodity economy has some inherent negative attributes. The values of extreme bourgeois selfishness poisons people's minds from time to time. Money worship takes over in some people's thinking. Commodity fetishism has followers in the primary stage of socialism. So, in developing a socialist commodity economy, we must not forget our moral and political work to enhance the cultivation of a socialist spirit and morality. We must consciously encourage people to gradually become aware of the law of commodity production as they participate in the commodity economy, to learn and master knowledge about commodity production and management, and to form ideas, morals, and a lifestyle that conform to modern production and life.
The socialist economy based on public ownership is the leading force in eliminating poverty and achieving prosperity. We should consciously empower this economy to continue to inculcate collectivism and socialism in our citizens. In urban areas, we need to improve the enterprise contract system, and we must enhance the collective economy at the township and village levels. Let the people experience the superiority of the socialist economy based on public ownership, cherish the inseparable relationship between collective and individual interests. This will enhance their sense of responsibility and confidence in building socialism, which will have an immeasurable impact on moral progress and raising political awareness.
Science and technology are key to eliminating poverty. As we promote scientific and technological progress, we should be aware of constantly improving people's understanding of science and culture. Production practice based on scientific and technological progress is the best source of learning for people to improve their knowledge in science and culture. Progress in science and technology can effectively improve workers' competence. In rural areas, we still have a considerable number of illiterate people. To eliminate illiteracy, developing agriculture through science and technology must also be a driving force and motivation. We should emphasize that science can be used not only for production, but also in intellectual and cultural life. We should especially combine scientific and technological progress with socialist education to promote the comprehensive development of rural areas.
Changing old customs and habits and promoting a civilized and healthy lifestyle are necessary conditions for eliminating poverty. We should consciously use policies to regulate people's behavior and guide them onto the track of Communist morality through a healthy lifestyle of civility. Civility and politeness, taking care of public property, observing public order, maintaining social security, showing respect to others, keeping away from anything immoral, respecting the old, and caring for the young are indispensable to a culturally advanced society. Overcoming poverty in the material sense while remaining ignorant in the intellectual and cultural sense is not what we want. What we need is: "When the granaries are full, they will know propriety and moderation. When their clothing and food are adequate, they will know the distinction between honor and shame. " (5 See Sima Qian, "Biographies of Guan and Yan," in Records of the Grand Historian. A native of Xiayang, Zuofengyi (southwest of modern Hancheng, Shaanxi Province), Sima Qian (145-90 BC) was an historian and writer of the Western Han Dynasty. Records of the Grand Historian was the first comprehensive history of China told through biographies. This colossal work spans more than three thousand years, beginning with the legendary Yellow Emperor and ending in the fourth year of Emperor Wu of Han's reign (101 BC). [Source of English translation: Guan Zi, "Mu Min (On Shepherding the People)," in Guanzi: Political, Economic, and Philosophical Essays from Early China, A Study and Translation, trans. W. A. Rickett (Boston: Cheng & Tsui Company, 2001), 52. - Tr.]) After achieving prosperity, some rural areas are now engaging in oversized temple- and mausoleum-building projects to seek blessings from gods and Buddhas. This is worth our careful reflection.
The spirit of old revolutionary base areas is a powerful cultural pillar for eliminating poverty, and we must vigorously carry forward this spirit. People in Ningde's old revolutionary base areas wrote an epic, glorious history during their long revolutionary struggle. Countless martyrs left us with inexhaustible and precious cultural wealth. The revolutionary tradition in those old revolutionary base areas gives Ningde an edge in intellectual and cultural progress. We have unique conditions for integrating Ningde's revolutionary history and tradition in patriotic and Communist education. In poverty elimination and socialist construction, we should inherit the tradition of old revolutionary base areas and carry forward the revolutionary spirit. Everyone should "love the Chinese Communist Party and socialism," and strive to "work hard in the spirit of water droplets drilling through rock, forge ahead, and be selfless in our dedication."
Ⅲ
Intellectual and cultural progress is the accumulation of the positive results of human transformation of both the subjective world and objective world. It signifies the development level of intellectual and cultural productivity, and is bound to permeate material progress throughout the impoverished areas. It is embodied in every economic, political, cultural, and social aspect of poverty elimination, and its reach and coverage are broadening. Intellectual and cultural progress is a process in which modern civilization rejects ignorance both present and past. As the process drives on in depth, new resistance will be encountered, and problems will intensify. It is an arduous task to seek fight over wrong, retain the genuine while discarding the false, cultivate the good while dispelling the bad, and honor what is beautiful while negating what is ugly. Sudden progress cannot be expected overnight, especially in moral education. "But unless you pile up little steps, you can never journey a thousand miles; unless you pile up tiny streams, you can never make a river or a sea.'' (6 Source of English translation: Xun Zi, "Encouraging Learning" in Xunzi Basic Writings, trans. Burton Watson (New York: Columbia University Press, 2003), 18. - Tr.) Our achievement must be accumulated gradually. Therefore, intellectual and cultural progress is bound to be a process like water droplets drilling through rock. Based on the above characteristics of intellectual and cultural progress, we must be willing to expend a great effort, work persistently, and seek out good methods to promote such progress in poor areas.
Our leading officials must be both good commanders and good practitioners. Evaluation of leading officials should consider not only their performance in achieving material progress, but also their performance in accomplishing intellectual and cultural progress. We should stress in particular that leading officials should set an example. Other officials and the people watch not only what you say, but also what you do. If a leading official speaks against bourgeois liberalization on stage but talks with great relish about the Western multiparty system off stage, or calls for clean government on stage but accepts bribes and indulges in wining and dining off stage, it will be just as the popular ironic saying goes: "He talks on stage, and is talked about off stage." Who would believe in such a person?
To follow the mass line is a major political advantage for our Party. We must fully mobilize the people's awareness, enthusiasm, and creativity to participate in promoting intellectual and cultural progress. We should launch various age- or profession-appropriate activities welcomed by workers, farmers, soldiers, intellectuals, students, officials, and children. For example: joint army-civilian and police-civilian efforts, selecting role models, or commend families, neighborhoods, workplaces, villages, and towns as good examples. Promoting intellectual and cultural progress is not merely the task of one agency or group of people, but a common cause for the entire Party and the public. We should organize activities that please the people, rather than putting on empty shows that bore and burden them. We should respect the wishes of the people and actively guide them to participate, rather than rigidly forcing them to do this or that.
We should use key points to make the general case, and establish models to be promoted across the board. Dialectical materialism advocates the unification of the two-point theory and the key-point theory; which requires us to refine our leadership and improve our proficiency in promoting intellectual and cultural progress. We have to grasp both primary issues and secondary issues in the complex process of development, highlighting key points while also addressing other areas. We must establish models and promote them widely: Using this approach will help to improve our leadership and work proficiency. Ningde has had quite a few models in recent years: 178 towns and villages winning cultural awards at the national, provincial, prefectural, and county levels; 80,000 families recognized at the prefectural and county levels; and 195 individuals commended at the regional level for promoting intellectual and cultural progress. We will continue to establish models in order to foster "building blocks." Local institutions, enterprises, and millions of families in cities and the countryside are the "building blocks" of society. The purpose of establishing models and focusing on the key points is to promote intellectual and cultural progress in both urban and rural areas, and taking it to the grassroots. Optimizing the "building blocks" will enhance the intellectual and cultural level of our entire society. Focusing on the "building blocks" will in turn help establish more and better models.
