The Fujian Provincial Institute for Leadership Science invited me here to discuss ways that young officials can develop into good leaders. Without any specialized study in this area, I can only talk about my own experience as a government official and the lessons I have learned. If I had to pick a title for this discussion, it would be “A Chat About Entering Public Service.”
“The lowest-grade official” was an expression used to refer to a lowly county magistrate with little power in ancient China. As a former county Party secretary, I can attest that it is not easy at all to effectively lead a county. Speaking with colleagues, I have found that we share the same sentiment: While the office may be small, the responsibilities are not.
We can compare the nation to a net. More than 3,000 counties span the nation. They are the “knots” holding this net together. When these “knots” become loose, the national political scene experiences unrest. When they remain tight, the political situation is stable. Since the specifics of government decrees are ultimately implemented through the county, the quality of work being carried out at the county level affects the prosperity and security of the nation.
We can think of a county as a microcosm of society. Just as a sparrow is small but contains all the vital organs, a county has parallel departments and organizations that roughly correspond to those of the central government. Work at the county level is all encompassing. It includes everything from political, economic, and cultural issues, to the basic needs of the people at every stage of life. Some say that diplomacy is the only work not being done at the county level. Nevertheless, there are occasions when counties host foreign visitors. County leaders need to know about diplomacy so they can be ready to host the scores of foreign guests that are expected to visit as China continues to open up. A small county may be home to hundreds of thousands of residents, and a large one may be home to a million. The impact of policy decisions is no trivial matter. There is no room for carelessness. In Ling Zhen (A Decree of Admonishment), Hai Rui[1]wrote,“The most challenging post for an official is that of the county magistrate.” Indeed, only those who are highly capable and broadly knowledgeable are competent enough to head a county.
There is an old saying, “The prime minister has come up from the post of city or prefectural mayor.”[2] Many of those who hold high-ranking leadership positions in the Party and the government have extensive experience doing grassroots work. The county serves as an ideal classroom for training officials and foster their character. Leaders currently working at the county level should value the opportunity to study hard and immerse themselves in their work. They should take advantage of the chance to hone their proficiency and gain experience.
Young leaders are the hope of the Party. In the prime of life, they are full of enthusiasm and eager to try new ideas, yet they are not without shortcomings. As they mature, young leaders should nurture their strengths, downplay their weaknesses, and be wary of four potential pitfalls.
The first pitfall is to be impatient for success. When young leaders assume a new position, they have a tendency to hack away at problems to get results. This ambition and drive for recognition is commend-able. Without a clear understanding of the situation, however, being overeager to get results may lead to rash actions that are neither rational nor realistic. “Untangling a messy knot takes patience.”[3] Those who are impatient for success run a higher risk of failure.
We often say that newly-appointed officials “set three fires” – in other words, they seek dramatic changes or showy policies. However, we must ask whether these “fires” should be set, and when it is an appropriate time to set them. Any changes or policies should be based on reality. Officials need to spend more time with the people, conduct more investigations, and clarify all the nuts and bolts. After taking stock of the situation, officials should set only necessary “fires.” They must fight the urge to “set fires” just because everyone else does, after all “recklessness undermines dependability.”[4] Of course, when troubles flare up, superiors may ask you to take swift and decisive action to ensure that everything runs smoothly. In these situations, it may be desirable to set “three fires.” However, you still want to make sure that you understand the situation before taking action.
When your superiors assign you to work in an area for several years, they are not counting on your ability to “set three fires,” but rather your tenacity to “climb mountains.” Instead of trying to make breakthroughs that are dependent on “qualitative change,” I believe young officials should focus on the steady, systematic work necessary for “quantitative change.” I admire those who tackle problems with persistence and work with quiet dedication, like water droplets drilling through rock. I encourage officials to immerse themselves in their work and engage in long-term projects that pave the way for others. Development and change are a gradual process. Thus, qualitative change is built on an accumulation of quantitative changes. For example, history has shaped Ningde into an underdeveloped area. Quick fixes cannot change Ningde, but tenacity can. After all, streams have their beginnings in tiny droplets, and hills start out as grains of sand. An official post can never develop into a rewarding career without the will to persevere, the drive to work harder than anyone else does, and the determination to accumulate every “droplet.”
The second pitfall is to be too opinionated. Most young officials have attended high school or college. While they may have gained considerable knowledge from books, they are still inexperienced and untested. As such, they are prone to the misconception that they alone are “awake” as the rest of the world sleeps[5], and tend to underestimate the importance of historical experience. A formal education is based on knowledge gleaned from the accumulated experience of myriads of working people. To look down on historical experience is to look down on the people. Nothing can be accomplished by separating oneself from the people or isolating oneself.
From the perspective of development, human knowledge is replenished on a continual basis. No one person, not even a highly intelligent person, can possibly get to the “truth” of things in just one try. All one person can get to is the “truth” at a specific stage of development. We can only approach the truth; we can never get to the bottom of it. At best, we use a lens based on the “truth” at a specific stage of development to deal with matters that have evolved over the course of countless series of events. In the theory of knowledge, this leads to metaphysical errors. In practice, it leads to dogmatic errors.
Whether tackling an issue from the perspective of practice or development, young officials must refrain from being too opinionated. Instead, try to keep an open mind, and learn from the people and more experienced officials. Try to improve through the dialectical materialism of Marxism, and then apply Marxist views and methods to observe and handle any issues. Having an overinflated sense of self encourages the rejection of the truth, which blocks young leaders from gaining insight and sabotages the chance for success.
The third pitfall is to make unpredictable changes in policy. After assuming a post, young officials will eventually hear comments about their job performance, regardless of the quality of their work. Some people will offer praise and approval, while others will voice doubts and objections. This is especially true when dealing with hot spots of society that catch the attention of the people or pressing issues that must be handled by the officials personally. The way an official deals with these issues becomes an endless source of debate. A lack of political experience predisposes young officials to believing rumors about their performance. Heaps of praise shore up their convictions. Volleys of criticism chip away at their confidence, and may even cause them to have misgivings about their handling of certain issues. These feelings are heightened when debates involve respected local figures, officials from powerful departments, and distinguished scholars. Pressure from old schoolmates, former colleagues, and fellow comrades-in-arms can be difficult to ignore. Moreover, when people from their hometowns or mentors offer their opinions, some young officials are flummoxed and fail to assert their own views. It is no wonder that some young leaders change their positions on issues as often as they brush their teeth. By making these unpredictable changes in policy, young officials become their own worst enemies.
I believe that “careful planning reduces the likelihood of bewil-derment later.” Before deciding on a policy, young officials should do their research, solicit a wide range of opinions, and get a firm grasp on the nature of all the issues involved. Then, consider any rules that apply, devise a plan, and make a judgment. After coming to a decision, young officials should avoid making any significant changes until after the solution has been implemented. “Brave important events without trepidation.”[6] “Maintain your composure when confronted with crises that threaten your vital interests.”[7] When debates flare up, refrain from the temptation to change course. When setbacks occur, refuse to allow bepuzzlement to take hold. Avoid chasing fads at all costs. In time, more people will recognize your staunch convictions and sound decisions. Debates will quiet down as problems are resolved. This is a gradual process that also helps you win the recognition you deserve.
The fourth pitfall is to have more ambition than ability. Young officials with a good education but little practical experience tend to fall into a trap: they are not competent enough to work on major projects, yet they are unwilling to handle minor assignments. In the end, they are nothing more than the Krikun[8] style. Sun Yat-sen[9] said it well, rather than setting your sights on achieving a high rank, set your resolve to achieving great things. However, great things don't just materialize out of thin air. They are achieved by accumulating small successes, because “big things must have their beginnings in the small.”[10] Young officials need to be honest. They must be willing to do the most ordinary things, fill in the smallest gaps, and play the most insignificant roles. This is the way to gradually gain experience, win social recognition, and achieve extraordinary success while doing ordinary tasks.
All things have certain essentials that make up their basic nature. This includes officials, who manage social affairs as a profession. Since ancient times, people have attached great importance to the essentials of being an official, or the Way of an official. During the Warring States period (475-221 BC), Xun Zi[11] pointed out that while rulers hold great power, power alone cannot make the world a peaceful place. He said, “What brings peace and security will inevitably be his use of the Way.”[12] In studying the Way of an official, I have learned that leading Party officials must grasp the following four points.
First, officials must have the right foundation. They must leave a positive impact with each term in office. This is in line with the purpose of our Party: to serve the people. An extreme view has gained traction in our society that those who are noble and upright are above entering public service or associating with officials. Some people believe that government is a dirty place, run by people with unclean hands. In my opinion, an “official” is simply a profession, just like a doctor or sanitation worker. Society needs people to enter different lines of work. Viewed solely as a profession, there is nothing good or bad about being an “official.” However, there are good and bad officials.
Beginning with the first day on the job, officials should ask themselves two questions: Why do I want to be an official? What kind of official do I want to be? After being in politics for decades, some people become trapped by fame and fortune, some accomplish nothing at all, and still others fall from grace with a ruined reputation. These are examples of people who became officials for the wrong reasons. Before the founding of New China in 1949, people would study for many years, braving untold hardships, just so they could enter politics to honor their ancestors or put their name in the history books. Some people engaged in intrigue. They cruelly oppressed the people in order to make their fortunes by dubious means. The history of Chinese civilization is full of emperors, generals, and ministers, yet we really only remember a hundred or so of them. Li Bai[13] and Du Fu[14] were middle-ranking officials. Li Bing[15] and his son built the Dujiangyan Irrigation System, and Li Chun[16] designed the Zhaozhou Bridge, yet they weren't high-ranking officials, either. For others such as Lu Ban[17] and Huang Daopo[18], becoming an official was not even an option. Clearly, having a place in history is related to what a person does, not what rank that person holds. When the goal of becoming an official is to reap personal gain, people form cliques to pursue selfish political interests, and violate their morals to perpetrate evil schemes. In the end, the chances of surviving with their wealth or honor intact are slim to none.
An official, especially a Party official, has only one purpose: to benefit the people. This is the essential difference between an official from the Chinese Communist Party and an official from the pre-1949 government. Benefitting the people requires that officials are selfless. Only then can we eliminate corruption, which in turn provides the conditions for fair government, which then opens up opportunities to help the people find peace and contentment in their lives. Benefitting the people also requires that officials understand what the people want. This involves improving the leadership's way of work, wholly engaging with the grassroots, and developing closer ties between the Party and the people. Only then will we be on the same page as the people, eager to meet their needs, and actively working to eradicate their worries and overcome their hardships in a timely manner. Most importantly, benefitting the people requires that officials are public servants who solve real problems for the people.
Second, officials must have the right principles. To be an official requires dedication. Party officials who want to benefit the people must first be dedicated to the people. The nature and purpose of the Party have determined that they are “the first to worry about the affairs of the state and the last to enjoy oneself.” Mao Zedong said,“The Communist Party is a political party that works for the interests of the nation and the people. The Party definitely does not pursue interests of its own.”[19] Those who become officials in the hopes of getting rich walk a very dangerous line. Those who become officials and use their power for personal gain risk a life filled with sorrow. Chen Yi[20] warned long ago, “Don't extend your hand; the extended hand will be caught.” Party discipline and national law will not tolerate any attempts by officials to use their positions in the Communist Party to amass wealth.
Centuries ago it was said, “Happy is he who is withdrawn from office.” Indeed, those who become officials with the intention of living a carefree and easy life are sure to be disappointed. Being an official means taking on responsibilities. People will seek them out to complete unfinished assignments, sort out difficulties, and handle mishaps. The public will curse officials when they have grievances and need to vent. I believe that to seriously become a good Party official is hard work. I have yet to hear a leader worth his salt say that being an official is a cushy job. So, why do people still want to serve as officials?On a social level, an official is simply a profession. Someone has to do it. On a personal level, being an official means that one is to conform to the Party's cause. Those who eschew personal gain and a carefree life for the opportunity to contribute to society and the greater good, those who strive for Communist ideals, and those who assume leadership positions despite the hardships and fatigue, will live valuable lives that give them endless joy.
Third, officials must have the right morals. To be an official requires integrity. At a minimum, officials should be able to end their careers with their reputations intact. The standard for determining whether officials have conducted themselves properly must be integrity. Whether it be money or position, “if a thing doesn't belong to us, we don't dare take a hair of it.”[21] Since officials hold a certain amount of power in their hands, they are at increased risk of committing mistakes when lured by money or fame. Their downfall is assured when they fail to exercise caution in their private life, do not remain vigilant against unlawful offers, or take chances engaging in illegal activities with the hope that they will not be caught. Being a leader requires using one's own moral example to win a popular following. In The Origin of the Family, Private Property and the State, Friedrich Engels analyzed the authority of chiefs within the clans of primitive societies. He noted, “The authority of the sachem within the gens was paternal and purely moral in character.”[22] They had to “rely on the force of example.”[23] Leaders wield great influence through their moral example, which is something that modern officials would do well to understand. If leading Party officials fail to become good role models by working hard despite difficulties and remaining honest as they perform their duties, then they will fail to establish trust with the people.
Fourth, officials must have the right sense of justice. To be an official requires strictly enforcing the law. This is not some personal sense of rough and tumble justice, but a commitment to promoting justice by remaining impartial and upholding morality. When the law is not strictly enforced, institutions cannot be rectified. Without strong institutions, justice cannot be upheld and morality cannot be promoted. The Northern Song Dynasty's Bao Zheng[24] believed, “When decrees are carried out, order will follow, and then there will be no poorly-governed nations or unenlightened people.”[25] Some leading officials compromise their principles in order to maintain good relations. The very nature of this behavior is antithetical to the sense of justice that an official must have. Without the right sense of justice, the law becomes obscured and institutions become lax and powerless. The reason officials lack the right sense of justice is that they do not heed their own sense of decency. Officials must remember, “Do not ignore your conscience.” When one listens to one's conscience, “there is no need to look outside oneself for answers.” Strict and impartial laws combined with strong institutions pave the way for a secure and prosperous future. The facts show that wherever leaders remain impartial while conducting their work, remain steadfast against pressure from influential figures, and remain strict about enforcing the law, healthy tendencies increase and doing things become easier.
Recognizing talent and using that talent wisely is a challenge that all leaders face. V. I. Lenin said, “Study people, search for able workers. This is now the essence; all orders and decisions without this are dirty bits of paper.”[26] While I was working in Zhengding County, Hebei Province, the county Party committee suggested a strategy for the county: just as Fujian takes advantage of its “mountains and seas,”and Qinghai develops its “grasslands and forests,” Zhengding County should focus on “talent.” A strategy focusing on talent can be summarized with five words: identify, choose, judge, respect, and nurture.
Leaders need to be able to define and identify talent. In ancient China, talented people were described as those who had ethics, magnanimity, abilities, aspirations, and accomplishments. Ethics generally refer to the ability to maintain personal integrity while engaged in political affairs. The current standard for ethics can be summarized with these words from Mao Zedong, “versed in Marxism-Leninism, politically far-sighted, competent in work, full of the spirit of self-sacrifice, capable of tackling problems on their own, steadfast in the midst of difficulties and loyal and devoted in serving the nation, the class and the Party.”[27] Magnanimity refers to the ability to accept correct ideas and accommodate exceptional talent. Abilities refer to having creativity, knowing how to guide people and ideas, and being able to adapt to change. Aspirations refer to having lofty ideals, staunch determination, and tenacity. Accomplishments refer to achievements in one's official career. In other words, it describes people who dive into their work with enthusiasm and do their best to contribute to society. These leaders recognize that each person has their own role to play, and are committed to helping them live and work in peace.
Simply having a standard for identifying talent is not enough. We also need to have a method for recognizing talent. In “Assessing Others,” a chapter from The Annals of Lü Buwei[28], people are evaluated based on “eight examinations and six tests.”[29] The “eight examinations” include advice such as, “listen to their remarks and observe their conduct.”[30] This is a very important point because some people like to exaggerate. Since their actions always fall short of their promises, they use phony gestures to try to handle other people. Leaders who choose to use “talent” like this will end up with a lot of headaches. One of the “six tests” suggests, “give them hard work in order to test their resolve.” Such advice allows us to draw on a wealth of experience that we can then apply to our own work. Ningde is a poor place that needs dedicated people who are not afraid of really tough work. When we evaluate leaders, our emphasis is not on whether they can get amazing results right away, but on whether they have been dedicated to laying the groundwork for long-term projects. It is not realistic to think you can transform a poor place like Ningde overnight. However, if you give it your all and keep your nose to the grindstone, then you are the kind of talent we need.
Leaders need to be able to recommend talented people and use them wisely. The key is to recommend those who are virtuous and employ those who are capable. In other words, we should “recommend people on the basis of talent,” and “appoint only those who are worthy.” Some of the worst mistakes a leader can make are to “appoint people based on favoritism,” assign rank according to seniority, and limit the talent pool to specific regions. In “Exalting Worthiness II,” a volume from the Mozi[31], the author said that when wise rulers chose talented people, “…there were no factions with fathers and older brothers, no partiality towards the noble and rich, and no favouritism towards those of fine appearance.”[32] In Minglianglun, Gong Zizhen[33] criticized government officials for giving out promotions based on seniority. In his Memorial to the Throne Against the Expulsion of Guest Advisors, Li Si[34] warned against the danger of only employing people from certain areas. His arguments were very insightful. I believe that the Chinese Communist Party has only one standard for choosing talent, the Four Criteria[35], which are applied to everyone based on merit. Regardless of where you call home, you will be promoted if you can satisfy the Four Criteria. Regardless of how much seniority you have, you will be promoted if you can get the job done right.
Leaders need to be able to judge a person's talents before awarding an appointment. Judging a person is similar to choosing a tool. We want to pick the one that is best suited to a project. Nevertheless, everyone has their strong and weak points[36], so we should not use rigid standards when judging talent. A steed that can run a thousand miles should not be made a poor plow horse, and a boat that can cross a river should not be stuck on land. Talent that is misplaced is apt to be wasted. When discussing the best way to make use of talent, Chen Yun[37]emphasized, “Try to make a perfect marriage between a person's talents and the work requirements. Employ talented people correctly and appoint them to suitable positions.”
Leaders need to be able to respect a person's talents. This means respecting their individuality and creativity by not stifling or ignoring their abilities. It requires leaders to take an interest in talented people and value what they bring to the table. After all, we cannot expect a horse to run if we do not let it graze. Leaders must have confidence in their people. There is no point entrusting them with responsibilities only to mistreat them or express misgivings about them later. This will cause discord and dissension between leaders and the talented people who make up their teams. It is a recipe for disaster. The Tang Dynasty's Wei Zheng[38] said, “When a ruler wisely employs his subjects'talents, his subjects pledge complete loyalty to him.… A ruler who lacks confidence in his subjects cannot use them well. Subjects who lack confidence in their ruler cannot serve him well.”[39] Although Wei Zheng's remarks include some feudal ideas, we still can get valuable advice to apply to our own work.
Leaders need to be able to nurture talented people. In order to find worthy people, leaders must foster new talents. “A ruler who does not invest in educated men, yet seeks worthy subjects, is similar to an artisan who refuses to cut and polish a piece of jade, yet expects to find a beautifully decorated treasure.”[40] I believe that mature leaders know how to cultivate talented people. They recognize that nurturing new talents is vital to ensuring that future generations have worthy leaders to advance our great cause. If leaders want to nurture talented people, they must take great pains to support them, enforce strict demands on them, and make bold use of them.
In ancient times, people described the standard for governing the country in a few short phrases, “One's character refined, the family in order, the nation governed, and the world at peace.”[41] They believed that the ability of leaders to refine their character was so important they listed it first. Refining one's character is really just another way to say that leaders need to practice self-cultivation. In my opinion, this requires that leaders meet five conditions.
First, Party leaders must have the Party spirit. The spirit of the Communist Party of China is expressed when leaders serve the people with their whole heart. According to Karl Marx, the proletariat can only emancipate themselves when they have emancipated all humanity. The Communist Party of China is the political party of the proletariat. The nature of the Party determines that Party members must wholeheartedly serve the people. When leaders do this, they strengthen the Party spirit and meet the first condition for self-cultivation. If leaders do not have the Party spirit, then there is no point discussing anything else. The most effective way for leaders to strengthen the Party spirit is to go down to the grassroots and immerse themselves among the people. Lenin said, “And it is therefore our duty, if we wish to remain socialists to go down lower and deeper, to the real masses.”[42] Going down to the grassroots and working shoulder-to-shoulder with the people are two of the most direct ways of serving them. Toward the end of 1988, I participated in a working conference of the Ningde prefectural Party committee, where we raised the idea of improving the leadership's way of work. Our ideas were later developed into the“four grassroots initiatives.” The first initiative was to go down to the grassroots to publicize the Party's guideline, principles, and policies. The second initiative was to work with the grassroots to conduct investigations and research. The third initiative was to investigate complaints and listen to ideas at the grassroots level. The fourth initiative was to go down to the grassroots to handle official business on the spot. Many Party members are sent to extremely remote, impoverished areas, where they learn about the people's suffering firsthand. It has been a very moving experience. Upon their return, Party members always say that they have developed more empathy for the people, and they feel a stronger sense of responsibility to serve them. I believe that experiences like these strengthen the Party spirit and foster self-cultivation.
Second, Party leaders must be magnanimous. “A petty man is neither talented nor virtuous. A man of virtue is capable and brave.”[43] To a certain extent, our successes in life are determined by our talents. Whether we make the most of our talents is determined by our magnanimity. Sima Guang said, “Efforts fail when authority is usurped. They succeed when there are joint efforts.”[44] I believe these words offer much insight. When people usurp authority, they are being narrow-minded. When people are narrow-minded, they become separated from one another. And when people are separated from one another, they become destitute. However, when people make joint efforts, their world expands. When their world expands, obstacles are removed. And when obstacles are removed, people succeed. People who are narrow-minded stubbornly push their own agenda. They cannot accept reasonable ideas that are not their own, nor can they incorporate them to expand their own views. They act as though they have accomplished great deeds, but they are too afraid to employ the talented and virtuous to increase their own power. The fear that others will surpass them pushes narrow-minded people to attack and slander others in an attempt to raise themselves up. Communists, on the other hand, believe it is our responsibility to emancipate all humanity. Communists do not care about personal fame or fortune. We help others climb the ladder of success. We lay the groundwork for everyone else. The Party's mission and historical practice are a good starting point for anyone who would like to better understand this issue.
Third, Party leaders must have moral courage. A quick look at human history suggests that the people who accomplished great things were those who had great character. Karl Marx finished writing Capital: A Critique of Political Economy when he was at his most destitute. In February 1852, he wrote a letter to Engels saying, “A week ago I reached the pleasant point where I am unable to go out for want of the coats I have in pawn, and can no longer eat meat for want of credit.”[45] Yet even then, Marx did not yield. He refused to stop working. Defying hardships while staying true to the doctrine shows the moral courage of a revolutionary proletariat. In ancient China, Confucius[46] praised the strong will of those people who refused to submit to brute force. He said, “The Three Armies may be stripped of their commander, but even a simple commoner cannot be deprived of his will.”[47] Mencius[48] also offered guidance about the kind of integrity that is necessary to conduct oneself properly in the world. He suggested modeling ourselves on people who “cannot be led astray by riches and honor, moved by poverty and privation, or deflected by power or force.”[49] I believe that moral courage is a quality every leader must have. Without it, leaders have no backbone. When talking about moral courage, we should be aware not to become dogmatic. A disciple of Confucius had the tassel on his helmet sliced off by his enemy while on the battlefield in the midst of a desperate fight. Believing this was an affront to his moral courage, the man lay down his arms to pick up the tassel. In that moment, he put more value on affixing the tassel, which symbolized his position as an official, than on fending off a fatal attack from the enemy. This is an example of dogmatism. Moral courage is called for when we talk about issues of principle. When we are faced with issues that do not involve principles, tactics should be the primary consideration.
Fourth, Party leaders must be honest. They need to speak honestly, work honestly, and act honestly. Do honest people usually get the short end of the stick? Some people think they do, but that is not how I see it. Seeking truth from facts lies at the very heart of Marxism. When we make a point of seeking truth from facts as we go about our lives, we speak honestly, work honestly, and act honestly. When we do not seek truth from facts, or we refuse to follow objective rules as we conduct our business, there may be times when we get the better of someone else, but ultimately we will run into problems and come out the loser. History has taught us that much. How do we speak honestly, work honestly, and act honestly? First, we always start with both feet firmly placed in reality. We respect the facts. We respect science. We stick out our necks to insist on the truth, and avoid being easily swayed when problems crop up. We refuse to offer blind obedience to our superiors or to believe only what we read in books. Instead, we start from the real situation on the ground. Second, we work more and talk less. Or perhaps we just work hard without boasting how dedicated we are. Our ancestors said that moral conduct is expressed through one's own actions; good reputation can only be confirmed when others recognize it. “One who is wise discriminates in his mind, but does not complicate his words. He exerts his strength, but does not brag about his achievement. In this way, his reputation and praise spread through the world.”[50] People who exaggerate about their contributions and accomplishments will never develop a good reputation. Third, be honest in your dealings with people. If you can do that, leaders will want to employ you, colleagues will want to work with you, and subordinates will want to follow you.
Fifth, Party leaders must be bold. Their work is all-inclusive and ever changing. It demands that they are prepared to face an untold number of complicated situations. Leaders must be bold enough to cut to the heart of matters. If they hesitate all the time or fail to make decisions when they should, it will have a negative effect on their work. Nevertheless, leaders are not being bold when they make impulsive decisions divorcing them from objective laws. As Engels said, “Freedom of the will therefore means nothing but the capacity to make decisions with knowledge of the subject.”[51] Leaders should cultivate boldness and exercise greater freedom of the will. The only way they can do this is by following Engels' advice – they need to go deep into the realities of life, and become knowledgeable about the outside world. This is the only way for leaders to properly handle complex issues in a bold and resolute manner.
For Communists, self-cultivation is not about sitting in meditation with our face toward the wall. Instead, it involves refining our actions and accumulating experience. As Communists, we don't view success as something handed down by immortal beings or gods. Instead, it is the inevitable result of practice. According to Marx, in remaking the world, the proletariat would remake themselves. As Communists, we strengthen self-cultivation and achieve success when we engage in the social practices of remaking the world. “The road to perfection requires constant practice. Constant practice yields sure success.”Strengthening self-cultivation through practice and achieving success through practice are important principles. As Communists, we should abide by these principles so that we might make great contributions and accomplish great things.
[1] A native of Qiongshan, Guangdong Province (modern Haikou, Hainan Province), Hai Rui (1514-1587) served under four emperors in the Ming Dynasty (1368-1644). Known for his honesty, he is remembered as “Upright Official Hai.”
[2] See “Eminence in Learning,” in Hanfeizi. Born into the state of Han aristocracy, Han Fei (c. 280-233 BC) was a Legalist philosopher from the late Warring States Period whose life epitomized the Legalist school. His writings were collected into the book Hanfeizi. [Source of English translation: Han Fei Zi, “Eminence in Learning,” in Han Fei Tzu: Basic Writings, trans. Burton Watson (New York: Columbia University Press, 1964), 108. – Tr.]
[3] This expression is from the “Biography of Gong Sui” in History of the Han. Compiled by the Eastern Han Dynasty's Ban Gu, History of the Han was the first Chinese work to record the history of a single dynasty through biographies. It is an important reference for studying the history of the Western Han Dynasty (1046-771 BC).
[4] This expression comes from “The 12 Hills,” in Weiliaozi. Written by Wei Liao during the Warring States Period, Weiliaozi is an ancient military text that developed ideas from works such as Sun Tzu's The Art of War and the Wuzi. It has had a great influence on later generations.
[5] This is based on the following line from Qu Yuan's “The Fisherman,” in Verses of Chu, “‘Because all the world is muddy and I alone am clear,’ said Qu Yuan,‘and because all men are drunk and I alone am sober, I have been sent into exile.’”[Source of English translation: Qu Yuan (340-278 BC), “Li Sao” (“On Encountering Trouble”), in The Songs of the South, trans. David Hawkes (Harmondsworth: Penguin Books Ltd., 2011), 70. – Tr.] Compiled by the Western Han Dynasty's Liu Xiang, Verses of Chu is a comprehensive anthology that focuses heavily on Qu Yuan's writings and includes similar works by other authors. Its distinctive literary style, use of dialects, and depiction of local customs imbues Verses of Chu with a strong sense of place.
[6] See Su Shi, “The Fourth Tactic.”
[7] See Su Shi, “Edict Appointing Chen Tong the Minister of Shan Prefecture.”
[8] Krikun was the name of a journalist in Alexander Korneychuk's play Frontline(1942). The character created news by reporting rumors and making up stories. Over the years, people have invoked his name to refer to this particular kind of journalism.
[9] A native of Xiangshan (modern Zhongshan), Guangdong Province, Sun Yat-sen (1866-1925) was the forerunner of democratic revolution in China. He proposed the Three Principles of the People, which can be summarized as nationalism, democracy, and the livelihood of the people. He led the 1911 Revolution that overthrew the autocratic system that had ruled China for thousands of years. Later, he reorganized the Kuomintang, and implemented three major policies: unite with Russia, unite with the Communists, and support farmers and workers. He facilitated Kuomintang-Communist cooperation and advanced the democratic revolution against imperialism and feudalism.
[10] See chapter 63 of Dao De Jing. [Source of English translation: Lao Zi, Tao Te Ching, trans. D.C. Lau (Harmondsworth: Penguin Books Ltd, 1972), 124. –Tr.]
[11] A native of the state of Zhao, Xun Zi (c. 325-238 BC) was a philosopher, thinker, and educator of the late Warring States Period (475-221 BC). He believed that “the course of nature is constant,” and proposed that people, who are born evil, controlled their own fate by “regulating what Heaven has mandated and using it.” [Xun Zi, Xunzi: A Translation and Study of the Complete Works, trans. John Knoblock (Stanford: Stanford University Press, 1972), 7 & 21. – Tr.] His book Xunzi, was the first to summarize and develop the philosophical ideologies of Confucianism, Daoism, and Mohism in the pre-Qin (221-207 BC) period.
[12] Source of English translation: Xun Zi, “Book 11: Of Kings and Lords-Protector,” in Xunzi: A Translation and Study of the Complete Works, vol. 2, trans. John Knoblock (Stanford: Stanford University Press, 1972), 149. –Tr.
[13] The Tang Dynasty's Li Bai (701-762), whose family was from Chengji, Longxi(southwest of modern Jingning, Gansu Province), was born in Suyab (now in northern Kyrgyzstan). He wrote with a unique style and romanticism that had not been seen since Qu Yuan. He was one of the greatest poets of his time in an era considered the golden age of China.
[14] Du Fu (712-770) was a Tang Dynasty poet. His ancestral home was Xiangyang, Hubei Province, and he is believed to have been born in Gong County (southwest of modern Gongyi, Henan Province). He made a point of reflecting social realities in his poems, further developing a literary tradition that had existed since The Book of Songs. His poetry stands out as one of the greatest artistic achievements in ancient China. After the Song Dynasty, he was honored with the title “Poet Sage,”and has had a profound influence on the generations of poets who followed him.
[15] Li Bing was a water conservancy specialist who lived during the Warring States Period. He served as governor of Shu Prefecture from 256 to 251 BC, when he requisitioned laborers to work on irrigation projects that he initiated in the Min River basin. He is most famous for the Dujiangyan Irrigation System, which he built with his son. More than 2,200 years later, the benefits brought about by this feat of engineering are still evident on the western Sichuan plain. Later generations commemorated Li Bing and his son by building Two-King Temple at the Dujiang Dam, which is celebrated for its landscapes and historic sites.
[16] A craftsman from the Sui Dynasty, Li Chun built the Zhaozhou Bridge between 581-618. Structurally unique, this graceful bridge still stands as a marvel of architecture more than 1,500 years later.
[17] Lu Ban (507-444 BC) also known as Gongshu Ban, was a craftsman and builder in the Spring and Autumn Period. He took his surname from his home, the state of Lu. He invented the scaling ladder, which could be used to attack a city, developed a mill to grind powder, and is believed to have invented many tools used in carpentry. Later generations have held him up as the founder of carpentry and construction.
[18] Huang Daopo (1245-1330) also known as Huang Po, was from Wunijing, Songjiang (modern Dongwan, Xuhui, Shanghai). She is known for the technological innovations she made in the textile industry during the Yuan Dynasty (1206-1368).
[19] Source of English translation: Mao Zedong, “Speech at the Assembly of Representative of the Shaanxi-Kansu-Ningxia Border Region,” in Selected Works of Mao Tsetung, vol. 3 (Beijing: Foreign Language Press, 1965), 33. – Tr.
[20] Chen Yi (1901-1972) was a Chinese proletarian revolutionary, military strategist, political leader and diplomat. He co-founded and commanded the Chinese People's Liberation Army and was the Marshal of the People's Republic of China.
[21] See Su Shi, “Two Prose Poems on the Red Cliff.” [Source of English translation: Su Shi, “Two Prose Poems on the Red Cliff,” in Selected Poems of Su Tung-p'o,trans. Burton Watson (Port Townsend: Copper Canyon Press, 1994), 96. – Tr.]
[22] Source of English translation: Friedrich Engels, The Origin of the Family, Private Property and the State, trans. Alec West (New York: International Publishers, 1975),204. – Tr.
[23] Ibid. – Tr.
[24] Bao Zheng (999-1062) was from Hefei, Luzhou (now part of Anhui Province). An upright official with a quick mind for justice, he had a reputation for strictly enforcing the law and was the epitome of an honest official in ancient China. He lived in the Northern Song Dynasty, yet his deeds have been preserved for centuries in the form of popularly known stories and operas.
[25] See Bao Zheng, “Memorial to the Emperor.”
[26] Source of English translation: Vladimir Lenin, “To A. D. Tsyurupa: A Programme for Work on New Lines,” in Collected Works, vol. 35 (Moscow: Progress Publishers, 1973), 538-9. – Tr.
[27] Source of English translation: Mao Zedong, “Win the Masses in their Millions for the Anti-Japanese National United Front,” in Selected Works of Mao Tsetung, vol. 1(Beijing: Foreign Language Press, 1965), 291. – Tr.
[28] A native of Puyang in the state of Wei (modern Anyang, Henan Province), Lü Buwei (292-235 BC) was a well-known merchant and politician from the late Warring States Period (475-221BC). He summoned scholars to compile The Annals of Lü Buwei, a comprehensive text that combined teachings from various schools of thought. The subject matter was drawn primarily from Confucian and Daoist philosophy, but also included ideas from Logicians, Legalists, Mohists, Agriculturists, and the School of Naturalists. The Annals of Lü Buwei became an ideological tool that the Qin state used to unify and govern the land.
[29] This is a method that rulers used to evaluate their subjects. It refers to eight types of conduct and six ways to observe behavior. [Source of English translation: Lü Buwei, “Book 3: 4 Lun Ren” in The Annals of Lü Buwei, trans. John Knoblock and Jeffrey Riegel (Stanford: Stanford University Press, 2000), 109. – Tr.]
[30] Source of English translation: Confucius, “Book Five,” in The Analects of Confucius, trans. Burton Watson (New York: Columbia University Press, 2007), 37. – Tr.
[31] The Mozi is a compilation of writings from the Mohist school of thought. It is the primary reference for any study of Mo Zi and Mohism.
[32] Source of English translation: Mo Zi, “Exalting Worthiness II,” in The Mozi: A Complete Translation, trans. Ian Johnston (New York: Columbia University Press,2000), 63. – Tr.
[33] A native of Renhe (modern Hangzhou), Zhejiang Province, Gong Zizhen(1792-1841) was a thinker and writer from the Qing Dynasty (1644-1911).
[34] A native of Shangcai in the state of Chu (modern Henan Province), Li Si (?-208 BC) was a statesman of the Qin Dynasty (221-207 BC).
[35] In order to meet the “Four Criteria,” officials should be revolutionary, young, knowledgeable, and professional.
[36] See Qu Yuan, “Bu Ju (Divination),” in Verses of Chu.
[37] A native of Qingpu (now part of Shanghai), Jiangsu Province, Chen Yun(1905-1995) was a Marxist, Chinese proletarian revolutionary, and statesman. He was one of the principal leaders of the Communist Party of China and the People's Republic of China. He was one of the architects who laid the foundation for socialist economic construction in China.
[38] A native of Julu Prefecture (modern Hebei Province), Wei Zheng (580-643)was a statesman of the early Tang Dynasty. His words are recorded in Essentials of Government of the Zhenguan Reign.
[39] See “Sincerity and Honesty,” in Essentials of Government of the Zhenguan Reign. Compiled by the Tang Dynasty's Wu Jing, this text was published during the reign of Emperor Xuanzong.
[40] See Dong Zhongshu, “The Second Strategy,” in The Strategies to Elevate the Worthy.
[41] See The Great Learning in The Book of Rites.
[42] Source of English translation: Vladimir Lenin, “Imperialism and the Split in Socialism,” in Collected Works, vol. 23 (Moscow: Progress Publishers, 1974), 120. – Tr.
[43] See Anonymous (from the Song Dynasty), Collection of Writings of Famous Worthies.
[44] See Sima Guang (1019-1086), Preface to The Argument for Great Achievements Through Joint Efforts.
[45] Source of English translation: Karl Marx, “Letter from Marx to Engels, 27 February,” in Karl Marx, Fredrick Engels: Collected Works, vol. 39 (New York: International Publishers, 1983), 50. – Tr.
[46] A native of Zou, in the state of Lu (modern Qufu, Shandong Province), Confucius (551-479 BC) was a thinker, educator, and statesman of the late Spring and Autumn Period (770-476 BC). The founder of Confucianism, he created a school of thought with benevolence at its core, and conceived of an ideology rich in philosophical wisdom. Dedicated to education, he compiled ancient texts, including Classic of Poetry and Classic of Documents, and revised the Spring and Autumn Annals.The Analects of Confucius is a collection of his theories and ideas. Known by emperors as the “Sage,” his teachings have helped shape traditional Chinese culture for more than 2,000 years.
[47] This is a line from “Book Nine,” in The Analects of Confucius. [Source of English translation: Confucius, “Book Nine,” in The Analects of Confucius, trans. Burton Watson (New York: Columbia University Press, 2007), 63. – Tr.]
[48] A native of the state of Zou (modern Zou City, Shandong Province), Mencius(c. 372-289 BC) was a thinker, philosopher, and educator of the Warring States Period (475-221 BC). He maintained that man is an integral part of nature, proposed that human nature is good, and identified four cardinal virtues: benevolence, righteousness, propriety, and wisdom. He further developed the Confucian concepts of benevolence and “rule by virtue,” and proposed that subjects were more important than their rulers. For defending Confucian principles and developing Confucian orthodoxy, he is called the “Second Sage” of Confucianism. The Mencius is a compilation of anecdotes and open discussions between Mencius and his disciples.
[49] This is a line from “Book 3B,” in Mencius. [Source of English translation: Mencius, “Book 3B,” in Mencius, trans. Irene Bloom (New York: Columbia University Press, 2009), 62. – Tr.]
[50] This is a line from “On Cultivating the Self,” in the Mozi. The Mozi was written and compiled by followers of the Mohist school. [Source of English translation: Mo Zi, “On Cultivating the Self,” in The Mozi: A Complete Translation, trans. Ian Johnston (New York: Columbia University Press, 2010), 13. – Tr.]
[51] Source of English translation: Friedrich Engels, Herr Eugen Dühring's Revolution in Science, trans. Emile Burns (New York: International Publishers, 1966), 125. – Tr.