I know the two groups view post-Mao China in very different ways. MLM denounce everything, claiming that the entire party has succumbed to capitalist revision, that they were all pretend communists who truly believed in nothing.

Or the views of MLs who say that the CPC was right to open up like the NEP, to improve material conditions in order to develop to a higher stage of socialism. But how does this contradict anything from Mao?

How does this contradict New Democracy? Coalitions formed through the class system under the leadership of the CPC. That sounds like Deng propaganda!

Deng allowed for the creation of a new bourgeoisie that it nonetheless kept under the rule of the Party. Xi currently shows this best of all with the anti-corruption campaigns. If these billionaires lived in any other country they’d be the ruling class, but in China they’re not. It still is a DotP.

How is the improvement of material conditions not a vitally Maoist position?

Regardless of your opinions on the Cultural Revolution, for most of Mao’s life his theory was incredibly pragmatic. What mattered most was actually creating a proletarian state, and so most of his ideas comes from that war perspective.

And even the name Dengism, it’s not a real -ism. Deng is right, he was a a committed Marxist, but his thought is really just a continuation of Mao and Lenin. As such modern China is not Dengist but are still committed to ML.

But again why is there this ideological split? It seems the only aspect of MLM that ML reject is a denunciation of the CPC. Because I don’t think there’s anything from Mao that contradicts or majorly reverses previously held ideas. (thus as ML inverting the idea of revolution in the imperial core to outside it in the periphery). In the same way I don’t see much of the reform phase that is antithetical to anything from Mao.

  • Soviet Snake@lemmygrad.ml
    10·
    1 year ago

    I want to also add this quote, which I think illustrates my point quite clearly.

    Marxism-Leninism holds that each of the two stages in the process of cognition has its own characteristics, with knowledge manifesting itself as perceptual at the lower stage and logical at the higher stage, but that both are stages in an integrated process of cognition. The perceptual and the rational are qualitatively different, but are not divorced from each other; they are unified on the basis of practice. Our practice proves that what is perceived cannot at once be comprehended and that only what is comprehended can be more deeply perceived. Perception only solves the problem of phenomena; theory alone can solve the problem of essence. The solving of both these problems is not separable in the slightest degree from practice. Whoever wants to know a thing has no way of doing so except by coming into contact with it, that is, by living (practicing) in its environment. In feudal society it was impossible to know the laws of capitalist society in advance because capitalism had not yet emerged, the relevant practice was lacking. Marxism could be the product only of capitalist society. Marx, in the era of laissez-faire capitalism, could not concretely know certain laws peculiar to the era of imperialism beforehand, because imperialism, the last stage of capitalism, had not yet emerged and the relevant practice was lacking; only Lenin and Stalin could undertake this task. Leaving aside their genius, the reason why Marx, Engels, Lenin and Stalin could work out their theories was mainly that they personally took part in the practice of the class struggle and the scientific experimentation of their time; lacking this condition, no genius could have succeeded.