This is the long-form version of Houism. It is the end-goal that this will explain and add to the original idea. It should also serve to iron out confusions, and inconsistencies as well as better fit to how China now has changed from what it was in the first RP (with writing focus drifting from Hou to the ministry branches and Congress). This will hopefully clear up conflicts within it and Marxist thought. As well as incorporating several things I have learned.

- Aaron

The People's Manifesto of Indepence is a collection of thoughts and essays written by the leaders of the later years of the Chinese Revolution. A majority of the thoughts being authored, or co-authored by Hou Sai Tang has lead to the document to be refered to in short-form as the Houist Philosphy [on Socialism].

The manifesto references the thoughts of Karl Marx as well as Sun-YetShen. Administrative dictations were written during the "Zero'ith Conference" where Communist Leaders met to settle with Kumintang leaders after driving them into the heartland and trapping them. Here they met and discussed a formal breakdown of government that was agreeable to both parties, the ideas of Minsheeng being surrendered to the Socialist line of thought.

(Again, this is merely an incorporation of things I have learned since the last RP that culminates in something that I hope makes a boat-load more of sense. The original Houist thought was literally made up on the spot. When I get all this finished and free of conflictions and funny stuff I'll likely see if I can remove the original Houist page.

- Aaron)


In our great times we find that China is at the precipice of great change. We have in our lands the Japanese, Imperialist, and greed-choked capitalists strutting the land. In alliance with ganglords practicing civil war and opium smuggling. We find that the great lands of China are now divided and destroyed. And we need to know that in these times the strongest will inheret the nation. And within it, it's whole riches.

The people of China now find themselves at the threshhold of great Revolution. For thirty years China has been punished and abused. A great dissent boils under the skin of thre great animal that is the Chinese landscape. Both geographically and socially China contains an astounding wealth. In people, mind, and material. We have the ability to becoming a renewed nation once again. And when I wander our nation I see a beautifull world ripe for renewal. After nearly a century of abuse it is time to begin a new. For once, China needs to be united. And for that we must examine ourselves and our own thought to find our ability to be strong.

It is worth noting that to come to this point the people of all races of all over China need to be a single united body. As the great Sun Yat-Sen had put forward our first of many goals is to adapt the reality of Minzu. Much as the Communists and Kumintang have done and continue to do so, we must cast from us the foriegn occupiers of our nation. And when we are through, we must see to it that no other foriegn power moves to threaten Chinese soveriegnty. We must stand vigilant and bear our swords and shields.

Secondly, we must appropriately apply Minsheng. Incorporate within China a system of economic self-moderation. One to encourage expanse within itself as well as caring for, and preventing the abuse of the people for the benefit of the few. Stern measures are to be taken to ensure equality and fairness. No one person, or group of people shall ever be punished or abused by another group or person who doles out the punishment.

Thirdly, we must construct a sysytem of governance. One that is strong, singular. But warm, open, and free. Flowing fluidly in the river of Chinese progress to encompass and see to the needs of every corner of China. To rest at the peak of the world, but with its head, heart, and interests vested in the people. The mountain shall never more be owned solely by the Emperor, or the few. but the many and strong and the mission charged with the state is that in communal elevation.

The importance of Minzuu in a New ChinaEdit

- Hou Sai Tang, Wen Chu 1953-1954

As a single nation we should stand powerful and strong and put our best forward. We must make our worst match our best. Through common and communal action we should make every aspect of China powerfull, independent, and equal in its tallest might. Everything must match the height of the Himalayas. Challange Mount Everest. The inspiration we carry in these days of threat, oblideration, and repression must carry non-stop. And it must flow through all people.

And through this task, we must unite all the people's of China into a mighty banner. A multi-colored and rich flag to fly over all. We will hold it aloft above us and cheer: "this is China!" We must make our diversity our inspiration. A tool, weapon, and hope for all. It is where the Kumintang are right in this respect: China must be united and that all the people need to be a single body. There is no question on this. Ethnocentrism mustn't be the dividing factor in this. No one person is truly better based on where he or she was born. The color of his skin, the practices of his kin, or the history in his blood is no different from all of man.

All of China needs to be inspired as one, and to throw off foriegn power.

With our inspiration of independence from the outside, it unites us. When it enters the Mongols it inspires them to stand next to the Han. When it occupies the Han it emboldens the Manchu. When the Manchu are emboldened it inspires the Hui. When the Hui are inspired it captivates the Uyghurs. When the Uyghurs are captivated it will inspires determination in the Tibetans. And when the Tibetans are inspired to be determined the Canton will join. Then all men within China are unified. Through our collective desire to be independent we are unified. We are a single body, working for a single goal, to achieve a single objective. Our single objetive: to outlast, survive, and remain independent.

When unified, we will survive the Japanese. When independent, we will drive out the British. When independent, we shall make even the Russians freeze. When unified we will be a monolith on the face of Asia. A single powerfull stone, built from countless atoms. Countless molecules. And countless particals. All bound together in spirit and compassion for each other.

Now, those that see that all will be unified they may feel concern. They'll sweat and shiver when they see that our unity involves and the cohesion of all peoples. These folks will argue that our unity will end autonomy. No. The independent and diverse faces of China will not be striken the same. Cast to the same mold and melted to a base metal. That is not beautifull.

When I stand in a wide field I am amazed at the diversity and beauty of the thousands of flowers. Each a different color, species, blend. All of them in a single peacefull environment co-existing in the field. This is how I imagine China. I imagine China a beautifull field. And each and every man, woman, and child living in it are their own flower amoungst the flowers of their kin. Each color and species living side-by-side in a unified peace. In this field, we are all in the broad sense: Chinese. But also in that field, we are our own. We are the Han, Manchu, Mongol, Cantonese, Hui, and Uyghur.

We're a single community, built of thousands and millions of our communities built from out own beliefs. Which adds to our independence. And also, a great treasure we should protect should we all retain our beauty.

Marx may have argued that the racial and cultural divides between man are a weapon of the bourgiese to keep us divided to grow strong. He is in part correct. But it's feared that in doing so all race and culture should be abolished. A nobel decree, but when that is in itself flawed. The world is a beautifull place. China mustn't seek to eliminate all race and culture in it to make a mono-toned landscape. It must bridge the barriers like man bridges river, lake, and ocean to make connections. China should remain colorfull, by extent the world. But the people within need to look to their neighbor and not feel hate or fear, but love and compassion. This is my goal: to bridge those social and racial gaps and both preserve our identity and history, but create strong and everlasting love.

The importance of Minzuu in a New China - prt. 2 - The examination of external thought.Edit

- Hou Sai Tang, Gou Henzo, Wen Chu 1954-1955

As a single nation we should seek to protect our own heritage, thought, creation, and image. We should resist the poison of the west and cast it from China. We shan't destroy. No never, for that will be a great evil committed by us and speaks ill of China as a whole. We should simply refuse it, send it back.

But, at the same time. Things should be examined. It should be looked at. We should ask the question: will this enhance or destroy China? we may be sold things under the promise of it enhancing our nation but when we buy it and leave it at home we'll find it has altered our state. It's driven from our world the rich diversity and promoted only a single identity. To tip the balance of our own internal equality to favor unjustly one of our own, or an outsider.

The Japanese are the prime example of a people wishing to impose wrongly their thought and their actions. China and Korea are just examples of what we should compare advances on China to. In the Japanese advance they have sought to kill our language to replace it with their own. They forced upon every house-hold their words and traditions. They took a great saw and hacked a part of our identity away. They moved into a community and in its town-square declared that every man and woman and child were to adopt a Japanese name and forget the name they once carried with pride. They sought to aggresivly and knowingly purge our own identity from our lands like a malignant cancer. They want us to be Japanese. Not Chinese.

And should we refuse: they buried great ditches and shot us. Or gave us the horror of being buried alive without the grace of a bullet. It is this practice we must look for and stop.

There are also institutions within us that endanger our identity. Dangerous ideas introduced in recent history that has lead to inequality and spite between the Chinese. These institutions need to be removed in order to re-promote equality. And their judge is to be the people. As with all things. It is a despondent thought, but should be so. They threaten the traditional ideas of the Chinese culture and present a growing cloud that will shroud and choke the pure ideals that we've long held dear.

But what of those that would enhance us? Although massive and tumerous in physical form they are hardly that of a cancer. But the computational ability of a computer can help carry us far. But we must also be carefull. We shouldn't rely on the outside to forever build our computers and independence in our computers must be practiced. We should build our own, run our own, and program our own. Our own design shall do our own calculations. They will inspire greater growth.

And Radio? Television? Surely they are not tools of corruption and we may practice our own dealings through them. Although the number of households that possess a working television is low, with radios not faring much better we could at least enhance the lives of many through them. Delivering to their homes the important news, playing and displaying the greatest of our achievements as they happen. We can bring us closer together culturally, and help keep the cultural relationships between people healthy by utilizing them to help shed internal paranoia and hate towards each other.

There is more, but it should be decided on as a society. To see, discuss, and vote upon these matters. And if possible: to rebuild and reproduce.

And the same should be repeated for all. A certain degree of independence within China. And economic health through the creation of job markets. We have the resources in our soil. We have all we need in our rocks, our trees, and fields. We are a true land of bounty. A golden state where under, alongside us, and above us we have all manners of resources. We as a nation should apply these. We should not need to rely on the outside world. And where we lack we need to adapt. Pursue a route of independence from the outside. And at the same time, equality not only socially, but economically.

We've the ability to produce so much we can feed the world. But our ability to produce has been devoured and eaten by greed. With the end goals of achieving personal wealth and satisfaction leaches have attached themselves to our nation and sucked the blood from under our skin. They deny us the sustainance we require to feed even ourselves, and build ourselves as a great symbolic state.

Arguments of Minsheng, Marx, and of the Bolsheviks: Bureaus and WelfareEdit

Wen Xiogang, Hou Sai Tang - 1955

The expressed purpose of the Revolution is to elimate all inequalities and lift the nation from oblivion to stability and wealth. Through this we must remove the power from the bourgiese class and replace it with a full rule of the proliteriate. As it was suggested by Marx, we must establish a dictatorship of the proliteriate who shall overlook and maintain the distribution and manufacture of resources. Effectivly, the abolishen of private property must be made. And it must reorganize itself to ansewer to the needs of the people.

Now, by noting "private property" it is not mean every holding of the person. One's house is still one's house. One's radio is still one's radio. The shoes on one's feet and shirt on one's back is still their own clothes. No, private property in this case is defined as property fit for large-scale production. This is Marx. Everything else is personal property.

To effectivly end the oppression of the classes in the economic field then it is wise to practice nationalization. A public ownership of the means of production and the land in which it is performed on. Through nationalization the means and methods of production are thus property and shared by the collective people. Each worker owns in their work an equal share of the means and methods. His sweat and work is put into the work as equally as the men around him.

But how do we keep fairness in the workplace while remaining productive as to feed the nation?

In the vein of worker's happiness then let it be reiterated that they own the means. The means - bureaus - are ran democratically with a workers union who will elect a commissioner. the charge of the comissioner being simply to oversee and run the operation evenly and productivly. He will act as a contact to the National Union who - as well as making large rulings on national conditions - will work with the central state to accurately set fair and productive demand quotas. Quotas of which being adjusted to the demands of the nation based on simply market supply and demand within it.

Should one area demand more for a product, it is the responsibility of the bureau to meet the demand. The process in turn rewarding either side.

Bureaus should also be formed over every means of production and fabrication. From iron mining to steel smelting to automobile production. From the wheat fields to the bakeries. The Bureaus and Unions then are permitted to be adjusted accordingly to the job and its nature. And even in the face of hard work, it is the job of the bureau to see to the well fare and comfort of the work as it is seen reasonable, while keeping it humane. The days where every worker is driven as a slave is at an end.

In addition, each bureau and union should put into their top priorities the demands of the commune and province. Providing for their families and friends. Next comes the communes who lack. Then by extension the state. But failure on any level of this system is disasterous and not complying to the demands of either field will forfite the position of the commissioner. In addition, as all the resources are owned by the public the only expense that is neccesary to be paid is that of the labor. For production for one area will in turn lead to production for your own area in another. The factory that forged the scythe is building for the farmer who sows their wheat for their bread. The farmer who sows the wheat for the factory's bread is thus provided with the scythes to provide for their bread. The matter can get as complex as possible, but the base form is still there: we are all producing for the benefit of the other. Common, communal benefits.

We also thus come to Minsheng, where it is the right of the people - through the state - to care for the people's welfare through the provision of education, land, and resources. This is the job of the Union and Bureaus, to see to the equal distribution of wealth through the overseeing of fair, productive labor. But in addition, other issues need to be met.

The nation has long squandered its youth of the benefits of common education and the overseeing of a full and even educational system is to be implamented. One that provides the future of China the knowledge they need and appreciation of their home land. But also one that respects the needs of the farm and homestead. As Comrade Mao would say, we are still an agrarian society. Additionally, the health of the people must be equally provided. National healthcare and respectable standards of health are to be effective when the Revolution sweeps China in full and may bring the nation ot its full climax. The list can go on: nationalized energy, power, water, transport. But in the end, the people - through the state - are to provide for the people.

Importance of the Agri-groupsEdit

Mao Tzedung - 1955

For all the development of society no group has been more important to the success of the nation as the farmers. The proud workers who toil in the fields day in and out to see to the production of the food for which the nation eats. Having no appreciation for and not caring for the needs of the agri-class is a foul on the part of the Revolution and it must be expediently pressed that ignoring them will be dooming the nation as a whole. Their survival and persistance is the difference between survival and collapse and they are in essence the very life-blood the nation needs to continue.

To see to their production a great reform needs to be had in their operation. As is the case in any area of the Revolution the ideas of the distribution and rights of labor are thus the same. The land once owned by the rich land-owners that had starved the common man of their own rice and bread is to be drawn to an end and a common commune is to be established within ever community to oversee the care of the fields. The welfare of every agricommune is at the hands of the people as being the landowners. Those who have traditionally and always tended to the fields are thus the proud stewards of the fields who seek to nourish and bring forth the great greens that will feed the nation. They are the nobelist of heroes.

Importance of the Industrial CoreEdit

Mang Xhu - 1955

As a response the wishes and demands of Comrade Mao Tzedung we must not overlook the industrial core. Though agriculture is as important to China as the welfare of the people it is the industrial area that will help to carry China to the future. It is industry that will provide China with the full benefits of its resources and to work around its faults. It is industry that will forge China and metal shield and sword.

In the vein of importance, the rights and ownership of industry is to those of the urban proliteriate. Who, like the agricultural proliterate will see to the production of our steel. Our ships. Our automations and communcations. Running lines from Beijing to Hong Kong. Providing the tools for the farmers to farm. The operation and maintenance of trains and armies.

Electricity, radio tele-communications, and much more. Where the farmers are the heroes, the factory worker, the welder, the press operator, and forge operator are much the same. Honorable men who will go through fire and ice to see the nation dressed in its armor and its structures towering and long enduring.


Mao - 1938 (adopted 1956)

For the perpetuation of the Revolution and the success of the society as a whole it is an important idea to pay heed to the process of contradition and the adaptation of civil dialectism. As well as to define the basises of the stagnant old world so that the people may evolve forthwith into the future and economic and social stability and equality. It is thus the concerns of all parties to consider the neccesaity that is material dialetictism in the society. Material dialectism being the premium methodology to the gradual evolution of thought as well as the heralding of true Communism in the state to meet a state of balance.

In the examination of such we will need to look at what defines contradiction. As well as the definitions of material dialectism, its role in the world, and much more. In doing so, any one man may see to it that the status of dialog is maintained in the examination of an issue. To know the forces at play within. And to ensure that in the end, it all comes down to a common victory for all man.

Like-wise, one will need to come to discern the differences between two different breaths of contradiction and material dialectism. As a basis, passive versus aggresive dialog, which shall be covered within. As well as the state of vulgar evolutionism and its effects on the society before us, as well as internationally. Given examples, it is hopefully that any man can stand and point out what is what, and add to the equation his points that will maintain the state of contradiction that exists within the proper society.

First and foremost, the opposite of dialectism must be examined to better understand what it is. It is in this feild we have what is known as "vulgar evolution". Which is to say, the belief in and systematic application of a state of mind rooted in metaphysical affairs such as religion and God. It is thus known the vulgar evolutionists hold to their ideas that everything is unchanging, and part of an unbroken chain and system that has existed since the beginning of time.

Traditionally and nationally this is no better represented by the saying: "Heaven Changeth not, likewise the Tao Changeth not". This statement is the exempliary statement that has held China back for many years. And is in addition a statement echoed by the Christian and other faiths in claiming that God is the unchanging and unbending force of the universe. And through him, the world is as it always was. It is the mentality that has long preserved the Western - and even Eastern - ideas of beuracracy and imperial families and institutions. That all of them have existed as they were. The Emperor of China is a living God on Earth. The Dalai Lama is the reincarnation of the next. The Tzar of Russia is the apointee of the crown by the will of God. The Kings of England are God's servent.

This mentality goes as far back as the age of Rome in Europe, or the Kings of Egypt. Where each subsequent ruler - King, Caesar - was an embodiment of God on Earth and as such appointed for themselves the God they represent. This very act sealing for themselves the power they needed to obtain the following of the people, both political and spiritual. They could command the ultimate power over them for whatever they wanted, however long, and so on.

Even in later days, the tracing of lineage would become a module for the perpetuation of their static rule of power. Where one man may claim title because his blood runs in the veins of another, or is in the ground somewhere. But in the end, it is the same masked attempt to maintain a status quo in their power. To project the image that nothing has changed, and nothing ever will. That man should plce his faith in the metaphysical, because it's as it has been since the dawning of time.

In any case, it is a system that is still perpetuated in the western world. Though more blurred, it is still chanted that the will of God sees fit to the longevity of the nation. And even in its Republics men born only to power achieve their elected positions. The power structure is still the same. The bourgiese corrupt an otherwise perfect system. They continue their claims with the invokation of God, and the resources the possess to additionally corrupt dialectism and to stunt the very state of evolution within.

Vulgar Evolutionism is wholly dependent on blindness in this case. Even amoung the courtiers and the scribes. It thus why the Western World sees Marx as dangerous. And Russia slew Lenin and sent his disciples scattering.

Previous philosphies can attempt to uphold the qualities of material dialectism and the theory of contradiction. But in the end, like the kingdoms and empires of old they are steeped in the metaphysical. Man then did not have the knowledge and intellect to see past God. And though we had the mental capability we did not have the understanding that required the ability to see past God and Heaven. When it came down to a problem, a dead end, it was marked as God's will. It is what plagues Socrateas, Buddha, and the other early philosophical theories of dialect-based change. The unfortunate conclusion of God.

Now that Vulgar Evolutionism has been defined, the state of Material Dialectism must be too. What is Material Dialectism? What is Contradiction? Merely the existence of the two signs of a coin. Existing in the same space as the other and vying for power. The outcome that these sides come to is the result of their existence. The dialog between the two to come to a common conclusion. It is two halves coming together to make a whole. And this whole becoming another. It is, in essense:

"The splitting in two of a single whole and the cognition of its contradictory parts is the essence of dialectics ... In brief, dialectics can be defined as the doctrine of the unity of opposites. This grasps the kernel of dialectics, but it requires explanations and development."

- On the Question of Dialectics, Lenin, 1915 (retrieved from a follower, 1935 in Xinjiang)

Material Dialectism is an everchanging force and methodology wholly dependent on itself. Supported by the likes of Lenin and Engels themselves they held the virtue to be an important cornerstone to the Revolution. And as stated by Lenin, is something to be constantly defined in writing, and daily action.

So, what is dialect? To put simply, the change brought about by contradiction. It is an essence that exists simply and easily in nature all around us. It is the adaptation of a species to an environment. The growth of a chicken from an egg. The movement of a flower as it follows the sun across the sky. The competition of competing internal elements to reach a conclusive and desired goal for the survival of the being, or of the object. To put it in even more common terms, Engel wrote in in essay "Dialects. Quanity and Quality" that: "Motion itself is a contradiction."

So, what perpetuates the change of the internal self? Simply the internal decisions and changes of anything. Contradiction is wholly dependent on the state of the thing to bring change. It is not carried out by the external world and its elements. It is a process wholly dependent on the decision process and direction of the individual, who then sets out to effect the decision making of his own society from the inside. The change seen in China is not wholly dependent on external factors. There were no forces on the outside whispering in our ear. It is a choice and direction we have picked up ourselves, and will see it through. As it has several times before, and will always do so elsewhere. So long as it is in their nature to do so.

As an example: does a rock become a chicken with time? No. You may set the rock wherever you will in whatever condition you so choose. But it is not in the nature of the rock to become a chicken. You can give it all the time it needs, and it will remain the same composition. Weakened: yes. But always the rock.

Putting a egg through the same procedure and it will turn into a chicken in its time. It is in its nature to become one. It will become a chicken, or it will spoil. It has two natural outcomes.

But, it can be raised that there are external elements at play. Yes, this is true. But these elements have not effected the internal nature of the egg. If heat could make all things chickens, we would see the rock hatch and become a chicken. And perhaps the world wouldn't be starving. Yes, things on the outside can be at play. But no, they are not the reason for change. They are in basic form the trigger that demands the internal change to become active. An external force is not the seed, it is the trigger. The internal force is the seed of the change, but it demands a trigger. But Contradiction is always inherent on the internal means.

This is because outside elements are merely the inspiration for it. The real factor for change is within the nature of the society, or the being as a whole. In the same way, these factors can affect the outcomes of the change and its success. Should a chicken be born with three legs, and as Darwin as written, it will thrive so long as its environment favors three legs. Otherwise, this species will surely die and the whole species of chicken will not change.

Defeat is also the result of contradiction, the same way it is with extinction.

Contradiction is the opposition of forces. And a failure to calculate and gauge the opposing force, or the quality of your force or the opposing force will effect the outcome. As an example: a general in the field facing another general of the field as one of many factors to consider before going to battle. These factors may range from the quality of his men, to the quality of the general. These same factors are at play on the other general.

Should a general be of poor quality, and his men poorly whipped he will loose to the general of greater skill, and soldiers better made. These qualities are internally inherent in the army and the general and can be shaped only by the army's insistence or the general's will. Many other factors are at play that can lead to defeat, and in these cases they always need to be carefully judged to prevent defeat.

That is the nature of contradiction. So what of its use? Well in all of nature, all things contain within it contradictions. As stated, these contradictions are required for survival as change is always demanded. They may be hidden, as the holy and the bourgiese wish. But they are always there.

The seeds of Revolution are planted always in each nation and people. In Spain, Russia, America. Even here in China. Life is an entire chain of opposites competing. Down even to mathematics. Engels wrote:

"If simple mechanical change of place contains a contradiction, this is even more true of the higher forms of motion of matter, and especially of organic life and its development. ... life consists precisely and primarily in this--that a being is at each moment itself and yet something else. Life is therefore also a contradiction which is present in things and processes themselves, and which constantly originates and resolves itself; and as soon as the contradiction ceases, life, too, comes to an end, and death steps in. We likewise saw that also in the sphere of thought we could not escape contradictions, and that for example the contradiction between man's inherently unlimited capacity for knowledge and its actual presence only in men who are externally limited and possess limited cognition finds its solution in what is--at least practically, for us--an endless succession of generations, in infinite progress.

... one of the basic principles of higher mathematics is the contradiction that in certain circumstances straight lines and curves may be the same....

But even lower mathematics teems with contradictions. "


Addition and subtrations, multiplacation and division. Contradiction exists numerically as it does biologically, psychologically, and socially. In engineering, contradiction is the basis by which parts move. They are competing forces expanding and contracting, pulling and pushing. A train is a beast of contradiction. The expansion wrought by heat, forcing gas through the pistons, forcing the wheels from a state of neutral stillness to one of motion.

Oceans turn and the Earth boils as hot and cold compete. Low pressure and high pressure. Stop and go. Live and die. They are ALL matters of contradiction and they all exist to produce the current state of things. The world evolve as factors change. Wars start and stop. Tides rise and flow. Winds gust and die. Nations rise and fall. All on the internal factors of internal, existent forces.

It is not "God's Will" or "Heaven's Will". It is the will of everything. The will of nature. The will of the people and everyone of thought.

The march of government is dependent on debate wrought from competing interests, sides and points. It exists to be argued over so that it can propogate change and continuation. Growth is a product of debate and action at every and any action. From the smallest commune to the largest conference. A strong interdepency.

Contradiction has also always existed, despite the claims of Deboren. Some scholars contend that only contradiction becomes apperant when it reaches a certain age. But does the flower not stop and start seeking the sun? Nay. Does the chicken wait for the heat to begin hatching, or to die? No. Contradiction is always present and always in action even when it is not apperant. Because at some level, the two forces are always batteling. Evolution does not start ot stop. It always moves. It is thus a folly to contend it ends when the factors are temporarily retired, because they never are.

Politics on the international scale is wholly dependent on the state of contradiction. The will of a nation on another and their response. Their actions and reactions a precarious state of internal contradiction and quality being imposed on itself, and being projected to trigger the response on another. Will and ego pulled the Great War out. Will and ego will be the cause of every other war.

The will of the people to fight it, and the ego of the people to continue it to victory. When one is shattered, the conflict is lost.

It is thus here that two states of contradiction are inherent. Passive and aggresive.

Passive Contradiction is the state of dialect and dialog where compromise can be met with debate. Where both sides are happy and things flow normally. It exists in ever republic and democracy. Emperor's court to the peasent's home. To argue and debate is not bad. It is good. It is the friendly perpetuation of a society on good terms and friendly handshakes.

Aggresive Contradiction is when all point of reason is broken. Where reason can no longer be practiced. And no matter how much you debate a term is never met. Aggressive Contradiction is war. Aggresive contradiction is the point of hostility.

Chiang Kai-Shek initiated this when betraying his fellow commoners during his expedition. Lashing out against the Kumintang itself to rid it of its socialist and communist followers because he viewed them as incompatable with his nationalist views. Perhaps we were. But his actions proved at that moment that neither side could be an ally. So we fought. And for that, we were driven to hiding.

It is the same cruelty perpetuated by Russian against the Bolsheviks. Or the French on the Paris Commune. A state of equal ideas not coming to terms. So change must be made by sword and blood. Guns and smoke. Argument here reaches bloodshed and the stronger idea wins out in the end.

We thus now see exactly what contradiction is, and a further examination of dialect. There is perhaps more sources to delve into when examining it. Numerous philosophies that have been written and read. Buddhism, Socriaties, Hegel. But in the end, until recently have these past methods really been the true denomitave representation of it? Yes, it is the perpetuation of internal change. The narrative of society. But at the same time, still wrought in metaphysics. We've now reached the point where God can be dismissed. Therefore, it is time for true dialog.


Hou Sai Tang - 1956

To, Wen Chu

To call back to previous writtings, I feel that the institution of a set to control wealth should be properly established. Rewards should be present for those who work more and contribute the best to the Revolution. But in the end, should it be out of hand they should still re-contribute more to society as a whole. Therefore I feel that on their voalition, a secondary way to ensure that all proper things are paid for. A sort of "request" to donate to a charity to keep one from being too disproportionately wealthy.

As I've read in foriegn studies, the wealthy don't often appear to donate as much. In any case, should one acquire wealth, it will be expedient it is donated out to a program in the nation to help it, and to keep him within the bracket of comfortable living. But I look foreword to discussing this further in any case. Good luck in Beijing.

Hou Sai Tang.


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