《毛澤東的中國及其後》章节试读

《毛澤東的中國及其後》的笔记-第468页

《毛澤東的中國及其後》的笔记-第161页

既然阶级斗争已不再是各社会阶级之间的实际较量，而是不同阶级意识形态上的斗争，这就要把曾表达错误观点的人说成是‘阶级敌人’开辟了道路。这实际上也是毛泽东进行权力斗争以打击党内外政敌、维护自身权威的手段而已。

《毛澤東的中國及其後》的笔记-第472页

《毛澤東的中國及其後》的笔记-第489页

《毛澤東的中國及其後》的笔记-第404页 - 邓小平的复出与对毛主义的批判

在邓访美回国不久，中国军队侵入越南。动武的藉口是越南侵占柬埔寨，推翻了中国支持的残暴的波尔布特政权。经过几星期血腥的但没有取得预期结果的战斗后，中国军队撤出了越南。中国对越战争给双方都造成了巨大的人员伤亡和经济损失，损害了邓新政权在国际上的形象……

《毛澤東的中國及其後》的笔记-第272页 - 文化革命的概念

在毛后时代的中国，那些自由地谈论和撰写关于文化大革命情况的人，多数是在文革中受到政治甚至肉体迫害的人，他们在把文革十年描绘成十足灾难时，带有强烈的政治和感情色彩，这与当年毛主义者把文革当做最辉煌的革命胜利时的带有的政治利害关系，同出一辙。今天对文化大革命的全盘否定，与过去对文化大革命的全盘肯定一样，都无助于对于这一事件的历史理解。

《毛澤東的中國及其後》的笔记-第393页

“在毛时代结束之际，中国仿佛徘徊在两个世界之间一个已经死亡另一个又无力诞生”

《毛澤東的中國及其後》的笔记-第388页 - 毛泽东时代的遗产

危险并不在于我们要去掩盖革命历史中的巨大五点，去掩盖革命带给人类的痛苦代价，去掩盖在革命名义下犯下的罪行。危险在于我们企图完全忘却并在沉默中无视革命的巨大成就。

《毛澤東的中國及其後》的笔记-第388页

《毛澤東的中國及其後》的笔记-第261页 - 社会主义教育运动

真正的接班人不是党培养的，而是通过直接学习和实践毛泽东思想产生。这样，培养接班人的运动与“学习人民解放军”运动及对毛的个人崇拜融为一体，人民解放军和青年成为真正革命观念的代表，成为取代保守的党和政府机构的革命选择。

《毛澤東的中國及其後》的笔记-不想说坏话 - 不想说坏话

历史这东西，一给专家去评判，就变了味道。历史的是非曲直，本来就没有绝对的，而只能是一个相对的结果。就拿毛自己的话来说，他做里几件事：搬掉了三座大山；发动了一场文化革命。评判毛的功过，只要看看这些事情是否推进了中国历史的发展；改变了中华名族那浑浑噩噩近千年的现状；理清了中华文化就可以啦。这本书，总的来说是本比较政治化的历史书，做了一个和事老，抄了一些老一辈专家说过的话，提出掉这些，可能就剩下封面和自述了。

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《毛澤東的中國及其後》的笔记-第69页 - 新国家

在大多数革命形势下，人们并不能在恐怖与非恐怖之间自行选择，而只能在革命的恐怖和反革命的恐怖之间自行选择。由于在过去的几十年时间里，中国饱受反革命恐怖之苦，所以，现在也不要轻易对革命恐怖进行道义上的谴责。

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《毛澤東的中國及其後》的笔记-第393页

在毛时代终结时，中国处在一个由官僚支配社会的历史迷雾王国里，它既不是资本主义也不是社会主义。由于缺乏一个更好的词来形容，故且称中国为“后资本主义”或简单地称为“后革命社会”。毛的中国不是资本主义社会，因为它巳经废除了资本主义的基本前提，即废除了生产数据的私有制；它也不是真正的社会主义，因为劳动群众，即工农大众，没有权力支配产品和他们的生产条件，也没有支配国家的手段，国家作为社会经济和政治的管理者，日益凌驾于劳动群众之上。毛政权成功地完成了资产阶级的民主革命任务，但它没有能够实现它宣称的“向社会主义过渡”的任务。在毛时代结束之际，中国彷佛
　　
　　徘徊在两个世界之间，
　　
　　一个已经死亡，
　　
　　另一个又无力诞生。[19]Stanzas from the Grande Chartreuse
BY MATTHEW ARNOLD
Through Alpine meadows soft-suffused
With rain, where thick the crocus blows,
Past the dark forges long disused,
The mule-track from Saint Laurent goes.
The bridge is cross'd, and slow we ride,
Through forest, up the mountain-side.
The autumnal evening darkens round,
The wind is up, and drives the rain;
While, hark! far down, with strangled sound
Doth the Dead Guier's stream complain,
Where that wet smoke, among the woods,
Over his boiling cauldron broods.
Swift rush the spectral vapours white
Past limestone scars with ragged pines,
Showing—then blotting from our sight!—
Halt—through the cloud-drift something shines!
High in the valley, wet and drear,
The huts of Courrerie appear.
Strike leftward! cries our guide; and higher
Mounts up the stony forest-way.
At last the encircling trees retire;
Look! through the showery twilight grey
What pointed roofs are these advance?—
A palace of the Kings of France?
Approach, for what we seek is here!
Alight, and sparely sup, and wait
For rest in this outbuilding near;
Then cross the sward and reach that gate.
Knock; pass the wicket! Thou art come
To the Carthusians' world-famed home.
The silent courts, where night and day
Into their stone-carved basins cold
The splashing icy fountains play—
The humid corridors behold!
Where, ghostlike in the deepening night,
Cowl'd forms brush by in gleaming white.
The chapel, where no organ's peal
Invests the stern and naked prayer—
With penitential cries they kneel
And wrestle; rising then, with bare
And white uplifted faces stand,
Passing the Host from hand to hand;
Each takes, and then his visage wan
Is buried in his cowl once more.
The cells!—the suffering Son of Man
Upon the wall—the knee-worn floor—
And where they sleep, that wooden bed,
Which shall their coffin be, when dead!
The library, where tract and tome
Not to feed priestly pride are there,
To hymn the conquering march of Rome,
Nor yet to amuse, as ours are!
They paint of souls the inner strife,
Their drops of blood, their death in life.
The garden, overgrown—yet mild,
See, fragrant herbs are flowering there!
Strong children of the Alpine wild
Whose culture is the brethren's care;
Of human tasks their only one,
And cheerful works beneath the sun.
Those halls, too, destined to contain
Each its own pilgrim-host of old,
From England, Germany, or Spain—
All are before me! I behold
The House, the Brotherhood austere!
—And what am I, that I am here?
For rigorous teachers seized my youth,
And purged its faith, and trimm'd its fire,
Show'd me the high, white star of Truth,
There bade me gaze, and there aspire.
Even now their whispers pierce the gloom:
What dost thou in this living tomb?
Forgive me, masters of the mind!
At whose behest I long ago
So much unlearnt, so much resign'd—
I come not here to be your foe!
I seek these anchorites, not in ruth,
To curse and to deny your truth;
Not as their friend, or child, I speak!
But as, on some far northern strand,
Thinking of his own Gods, a Greek
In pity and mournful awe might stand
Before some fallen Runic stone—
For both were faiths, and both are gone.
Wandering between two worlds, one dead,
The other powerless to be born,
（　马修•阿诺德(Matthew Arnold, 1822-1888)敏锐地捕捉到时代的脉搏，在《写于雄伟的卡尔特寺院的诗章》(Stanzas from the Grande Chartreuse)中揭示了人们的处境：“彷徨在两个世界之间，一个已经死去，另一个无力诞生。”）
With nowhere yet to rest my head,
Like these, on earth I wait forlorn.
Their faith, my tears, the world deride—
I come to shed them at their side.
Oh, hide me in your gloom profound,
Ye solemn seats of holy pain!
Take me, cowl'd forms, and fence me round,
Till I possess my soul again;
Till free my thoughts before me roll,
Not chafed by hourly false control!
For the world cries your faith is now
But a dead time's exploded dream;
My melancholy, sciolists say,
Is a pass'd mode, an outworn theme—
As if the world had ever had
A faith, or sciolists been sad!
Ah, if it be pass'd, take away,
At least, the restlessness, the pain;
Be man henceforth no more a prey
To these out-dated stings again!
The nobleness of grief is gone
Ah, leave us not the fret alone!
But—if you cannot give us ease—
Last of the race of them who grieve
Here leave us to die out with these
Last of the people who believe!
Silent, while years engrave the brow;
Silent—the best are silent now.
Achilles ponders in his tent,
The kings of modern thought are dumb,
Silent they are though not content,
And wait to see the future come.
They have the grief men had of yore,
But they contend and cry no more.
Our fathers water'd with their tears
This sea of time whereon we sail,
Their voices were in all men's ears
We pass'd within their puissant hail.
Still the same ocean round us raves,
But we stand mute, and watch the waves.
For what avail'd it, all the noise
And outcry of the former men?—
Say, have their sons achieved more joys,
Say, is life lighter now than then?
The sufferers died, they left their pain—
The pangs which tortured them remain.
What helps it now, that Byron bore,
With haughty scorn which mock'd the smart,
Through Europe to the Ætolian shore
The pageant of his bleeding heart?
That thousands counted every groan,
And Europe made his woe her own?
What boots it, Shelley! that the breeze
Carried thy lovely wail away,
Musical through Italian trees
Which fringe thy soft blue Spezzian bay?
Inheritors of thy distress
Have restless hearts one throb the less?
Or are we easier, to have read,
O Obermann! the sad, stern page,
Which tells us how thou hidd'st thy head
From the fierce tempest of thine age
In the lone brakes of Fontainebleau,
Or chalets near the Alpine snow?
Ye slumber in your silent grave!—
The world, which for an idle day
Grace to your mood of sadness gave,
Long since hath flung her weeds away.
The eternal trifler breaks your spell;
But we—we learned your lore too well!
Years hence, perhaps, may dawn an age,
More fortunate, alas! than we,
Which without hardness will be sage,
And gay without frivolity.
Sons of the world, oh, speed those years;
But, while we wait, allow our tears!
Allow them! We admire with awe
The exulting thunder of your race;
You give the universe your law,
You triumph over time and space!
Your pride of life, your tireless powers,
We laud them, but they are not ours.
We are like children rear'd in shade
Beneath some old-world abbey wall,
Forgotten in a forest-glade,
And secret from the eyes of all.
Deep, deep the greenwood round them waves,
Their abbey, and its close of graves!
But, where the road runs near the stream,
Oft through the trees they catch a glance
Of passing troops in the sun's beam—
Pennon, and plume, and flashing lance!
Forth to the world those soldiers fare,
To life, to cities, and to war!
And through the wood, another way,
Faint bugle-notes from far are borne,
Where hunters gather, staghounds bay,
Round some fair forest-lodge at morn.
Gay dames are there, in sylvan green;
Laughter and cries—those notes between!
The banners flashing through the trees
Make their blood dance and chain their eyes;
That bugle-music on the breeze
Arrests them with a charm'd surprise.
Banner by turns and bugle woo:
Ye shy recluses, follow too!
O children, what do ye reply?—
"Action and pleasure, will ye roam
Through these secluded dells to cry
And call us?—but too late ye come!
Too late for us your call ye blow,
Whose bent was taken long ago.
"Long since we pace this shadow'd nave;
We watch those yellow tapers shine,
Emblems of hope over the grave,
In the high altar's depth divine;
The organ carries to our ear
Its accents of another sphere.
"Fenced early in this cloistral round
Of reverie, of shade, of prayer,
How should we grow in other ground?
How can we flower in foreign air?
—Pass, banners, pass, and bugles, cease;
And leave our desert to its peace!"

《毛澤東的中國及其後》的笔记-第5页

随手摘抄一段：毛主义不是一种能够接受马克思说的「生产者自治」这一根本真理的理论，这对任何一个可被称为社含主义的社含来说都是一个根本性的失败。因此，在毛时代结束之际，中国仍然是一个由官僚体制支配的社会，它既不像是资本主义，但也绝不是真正的社会主义。简言之，造就是《毛泽东的中国》第一版得出的结论。

《毛澤東的中國及其後》的笔记-第6页

事实上，共产党的中国l非但不是中国资本主义的障碍，而且是中国资本主义的根本代表和推动者。

《毛澤東的中國及其後》的笔记-第1页 - 中文版序言

人们很轻易就忘记——许多人已经忘记或许根本不知道——今日的中国是现代史上一场伟大的社会革命的产物。然而，她又是以深刻的矛盾，特别是以革命自身的社会主义与资本主义的冲突为其标志，这种矛盾以多种怪异、晦涩的方式表现出来。
中国共产主义革命的主要矛盾，不是两种不同形式的“意识形态”矛盾，而是革命者的主观目标与其所处的客观条件之间的冲突。中国共产主义革命者的目的是实现马克思主义理论的社会主义目标。然而，马克思主义教导说，中国不具备实现社会主义的基本物质和社会条件。因此，中国革命必然地只能限于“资产阶级”革命，就是说，中国革命的社会结果将是资本主义而不是资本主义。
毛泽东在1940年撰写《新民主主义论》时承认了这些限制条件，但中共却又在五十年代初期匆忙取消了“新民主主义”的历史阶段。然而，这一尝试却是失败的，中国共产主义革命的社会结果本质上是资本主义的经济与社会。1980年代中期以后，这种结果日益昭显——尽管当局一再强调中国仍是“社会主义”。一句话，中国共产主义革命现在导致的不是社会主义而是资本主义，中国的社会主义实验在事实上已被证明是失败的。
但是无可否认的是，中共领导的社会革命实现了中国的民族独立和政治统一，这使得中共得以在全国范围内消灭地主阶级，实现土地改革，从而为工业化建设提供劳动力和剩余产品。这些目标虽然都是国民党要实现的目标，但国民党的意识形态和它的社会基础却成了他实现这些目标路上的障碍。然而，这些成就本身与社会主义并无多大关系，它们全都是伟大的资产阶级革命革命的典型产物——虽然中国资产阶级革命实际上并没有资产阶级的参与。虽然毛主义企图使革命超越资产阶级革命局限性，却徒劳无功，而改革开放后中共的市场化改革实际上也默认了这一点。社会主义及作为其本质的民主先决条件，依然是中国悬而未决的历史议题——也许会由未来几代人来实现。

《毛澤東的中國及其後》的笔记-第464页

赵紫阳和李光耀还成了好基友了

《毛澤東的中國及其後》的笔记-第435页 - 市场改革与资本主义的发展

这样，非集体化和市场经济的迅速扩展使农村出现了新的社会结构，由四个差别日益明显的社会群体组成：第一个群体包括各种商业和企业事实上的所有者组成的资产阶级精英；第二个群体是依然从事农业生产的农民，他们的数量在减少，但人数仍然众多；第三个群体是工薪阶层，主要在乡镇企业工作，他们的人数越来越多；第四个群体是下层的流动劳动力。这种社会结构对农村资本主义的发展十分有利——也有助于传统意义上的农民的消失。

《毛澤東的中國及其後》的笔记-第164页 - 百花齊放

人們批評的並不是社會主義本身，而恰恰是共產黨沒有遵循自己提出的社會主義原則。
「當時所有跡象都表明，雙百運動是毛不顧多數黨的領導人的反對而力主發動的，故不存在著當爲什麽背棄自己諾言的問題，因為黨從來沒有作過任何承諾。」
於是倒楣的知識份子，以及可悲可歎的某黨啊。

《毛澤東的中國及其後》的笔记-第414页 - 邓小平的复出与对毛主义的批判

据说，邓当时对他的支持者说过这样一番话“要么接受任人宰割的的命运，让党和国家变质，老一代无产阶级革命家用心血创立的国家毁在这四个人（即四人帮）手里，……要么我们与他们斗争……如果胜了，那所有问题都解决了。如果打败了，我们还没死，那就上山，或者跑到别的国家里等机会。现在，我们至少可以用广东军区、福州军区和南京军区的力量跟她们斗争。”转引自加塞德，《复活：毛后的中国》，页130。
我以为看的的是林总的发言……

《毛澤東的中國及其後》的笔记-第474页