Wang Mingyuan: There are very few people like Hu Yaobang who can see the mighty mighty history and can actively promote historical development, so they have long been missed.
Since the end of the 1970s, the construction of a modern society has become the most important issue for China's development and transformation. The reform of the 1980s was launched in this context.Compared with modernization, modernity is a higher level of concept. It is the result of the abstraction of modernization and essence. It includes elements such as freedom of ideology, diversification of society, political democracy, social rule of law, and market economy.
History shows that modernization, as a process or means, may not be the modernity of society. This is because the connotation of modernization is often alienated. For exampleThe modernization with modernity as the goal is the modernization of a complete meaning.
Therefore, modernity is a clearer and rigorous concept than modernization, and China's social transformation should be modern transformation.
In the context of transformation and change as the theme of the times, leaders with modernity characteristics are particularly important scarce products, because it is impossible to complete the mission of modernity transformation alone by self -development of social spontaneity.It is particularly critical to realize order re -creation in stability, especially modern leaders who come out of the old system, which is more likely to drive the society to achieve transformation.Due to the deep root of Chinese society, there is no lack of male talents in modern politics, and lack of modern leaders.
There are very few people such as Hu Yaobang and Jiang Jingguo who can see the mighty mighty and can take the initiative to promote historical development. Therefore, they have long been missed.
Qin Xiao said that modern Chinese history is a double variation of modern and modernity. This is a very precise summary of the century -old history. In the 1980s, the dual variation was the most intense moment.Regarding the reform goals, Hu Yaobang focuses on the transformation of modernity, and Deng Xiaoping focuses on the modernization of China's context.Due to the special domestic and international environment, and under the leadership of stable and overwhelming all, the ultimate modern transformation allows it to modernize.Although the transformation of modernity has been interrupted, its exquisite legacy is not only an incentive for the current reform, but also provides reference for future reform.
Attempts to transform Hu Yaobang with ideology modernity
By the end of the 1970s, the modernization of the CCP's ideology was inevitable. This is because the ideology before the reform was the mixture of pre -western modern ideas and traditional Chinese society, and it could not meet the needs of building a modern society.Marxism, as a guiding ideology, is the product of the development of economics, political science and philosophy in the former industrial era.Because the CCP was influenced by the Soviet Union, the modern innovation of western socialist thoughts after the end of the 19th century was regarded as amendmentism and was excluded from the orthodox thinking. Therefore, the ideology pursued before the reform was more of a pre -industrial era.consciousness.
On the other hand, due to the Wars of the Land Revolution, farmers have become the main part of the party members, and more and more traditional society of traditional society integrates in ideology of the CCP, such as populism, extraordinary culture, and advocating authority.
The consequences of these two consciousness are that after the administration of the Communist Party of China, the CCP cannot meet the needs of China's rapid industrialization, establish a civic society, and conform to globalization.The crisis of political parties themselves.In other words, the lack of modernity of ideology has led to a system crisis.
In 1978, Hu Yaobang's ideological liberation movement broke the shackles of political theology and opened an ideological modern transformation.It can be said to be the 10 years of the CCP's ideological leap in the following years. This is the most important ideological reshaping since the founding of the party.In short, in the 1980s, the Chinese Communist Party maintained a high degree of openness on ideological issues, accepted the basic value of modern society to varying degrees, and prompted the CCP to truly change from a destructive revolutionary party to a constructive ruling party.The theoretical foundation of 40 years.
Specifically, it is a huge breakthrough in Marxism to start to respect personal property rights economically. Because Eastern European countries have not been able to break through this concept, they always let go of the middle of state -owned enterprises.destiny.The ideas of democracy, decentralization, rule of law, and constitutional government are also accepted and put into practice by varying degrees.At the Sixth Plenary Session of the Twelfth Central Committee of 1986, after Hu Yaobang's struggle, the Central Committee of the Communist Party of China on the guidance of the Socialist spiritual civilization construction guidance acknowledged that high democracy was one of the goals of socialism, and positive affirmed the western democracy, freedom, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, equality, and equality, equality, and equality, and equality, and equality, and equality, and equality, and equality, and equality, and equality, and equality, and equality, and equality.The concepts such as Bo Ai are unprecedented and Hu Yaobang's unique singing.
The ideological transformation of the ruling party has promoted the emergence of the social enlightenment movement in the 1980s. The intellectual community in this era has achieved unprecedented activity under the excitement of ideological liberation.After the enlightenment of the 1980s, although the upper -level architectural ideology modernity has not been completed, the modern value has become a social consensus.In addition, literature, poetry, painting, film, music, etc. entered the golden period in the 1980s, and it was also the result of the affirmation of human nature and freedom of social enlightenment.
Hu Yaobang, as a politician, played a key role in unmanned replacement in this modern revolution.On the one hand, the door to ideological modernity transformation was he pushed away strongly, and the truth standards of his leadership discussed the line of ideology of ideological autocraticism; after he became the party's leader, he created a loose political atmosphere, making modern valueThe buds can be quickly developed into a situation in the 1980s; Hu Yaobang, as a leader, also exerted its role and try to promote the rise of modernity into the party's policy or country's guiding ideology.
On the other hand, the transformation of modernity in the 1980s was not smooth sailing, fierce collisions between traditional and modernity, and reflected in high -level politics. Successive politics such as bitter love, humanitarianism and alienation, opposition to mental pollution, etc.In the new game, Hu Yaobang played the role of modern value defenders and protectors.
Because the traditional power is too powerful, the time left Hu Yaobang is too short, he is unable to complete the mission of the ideological modern revolution.However, Hu Yaobang opened a door for China, and it was impossible to retreat to place.
Exploration of institutional modernity transformation
Thanks to ideological liberation, the reform space of China's institutional reform in the 1980s was also released. During this period, many unprecedented unprecedented institutional modern transformation exploration was performed, that is, gradually bidding farewell to autocracy and human governance to build a more in line with the principles of democracy, the rule of law, and efficiency.Highly political system.In terms of democracy within the party, several criteria that Hu Yaobang pressed by Hu Yaobang in 1980 broke the tradition that the party has always emphasized the concentration, proposed to protect the rights of party members, oppose individual interruptions, and implement real party democratic elections.
In 1984, when Ma Wenrui's retirement caused a vacancy of the Secretary of the Shaanxi Provincial Party Committee, the Central Committee rejected the request of sending a new provincial party committee secretary for the first time and proposed that the Shaanxi Provincial Party Committee's independent election secretary was elected with the highest expectations of the people.The difference election was achieved at the 13th National Congress of 1987, and many leaders who did not like were lost.
In the 1980s, the party and government relations and party and mass relations gradually moved towards the track of rule of law. For example, Hu Yaobang supported the democratic party and social groups to exercise its own rights.Mr. Xia Yan called the Zunyi meeting in the history of literature.Although the party's positioning problem, although Hu Yaobang resigned shortly afterwards, the proposal of the 13th National Congress of the Communist Party of China on the reform of the political system was within these categories.
At the same time, the exploration of local reforms at the grassroots level is also active. For exampleThe principal was responsible for the test of the system, democratic governance and other tests, and the famous educators such as Liu Daoyu, Zhu Jiusi, and Luo Zhengqi appeared.In addition, it is well -known include direct elections in the Haixian District People's Congress, experiments led by the masses election management committee promoted by the Shekou Industrial Zone in Shenzhen, budget democratic tests in Wenling and other places in Zhejiang.Most of these reforms are default or affirmed by Hu Yaobang.
Unlike the changes in later technological repair, the entire China was moving towards the good direction of the good governance near the modern institutional civilization in the 1980s, showing a rare atmosphere in the history of 20th century.These explorations have greatly enriched the content of socialist democracy and made people see that Chinese people have the ability to do their own democracy.
In the sense of political science, the modernity of modernity in the 1980s is also the process of renewal of governing legitimacy.Regarding the ruling legitimacy of the Communist Party of China, it is generally explained as the root cause of impressive economic achievements. Economic achievements are of course an important aspect of legitimacy, but not all.The progress of ideology and system is also an important part of governing legitimacy, and sometimes it is even more important than economic achievements.Through the reconstruction of ideas and systems, the ideology of ideology from the people's expectations at the end of the Cultural Revolution and the people's expectations was unprecedentedly enhanced. Its political authority was further recognized by the people.
It can be said that until now, to some extent, it still enjoys the legitimacy dividend brought about by the reform of the 1980s.
Hu Yaobang's legacy to China in the future
Although the 1980s farther away, Hu Yaobang and other key figures in the early stages of reform have also been ancient, but the modern transformation opened in the 1980s was still unfinished.In view of the amazing achievements of China's economic development, some people believe that China has been unique and found a modern Chinese plan or Chinese model.
However, the experience of the Soviet Union Eastern Europe shows that after the industrialization of any country, it is facing the problem of social modernity. If you just avoid or firmly believe that you can bypass this problem, it is still facing the danger of being left away by the times; the middle income traps in Latin America and other countriesIt also shows that if there is no modern society to make the foundation, the results of economic modernization will not be guaranteed.Therefore, no matter how much economic development goes, it cannot escape the problem of unparalleled modern transformation courses in the 1980s.In this regard, Hu Yaobang has left a generous legacy for future China.
One is his value heritage, that is, the ideological enlightenment of the 1980s has made the concepts of tolerance, democracy, freedom, rule of law, and equality. These concepts have become the bottom line of social psychology.Come to openly violate these values, this is also the restrictions on public rights and the protection of private rights.
The second is his moral heritage. Hu Yaobang has adhered to the political ethics of the CCP's conscience of the CCP.The spur on them.
Third, Hu Yaobang has left us a wealth of policy heritage, which has a reference value for important areas or sharp issues for future treatment of reform.For example, for dealing with the problem of speech, he proposed that there is no restricted area, treating different opinions, do not catch people casually, do not name criticism, and do not hit the sticks; for the state -owned economic reform, he proposed to prevent all people from becoming the whole people.The interests of state -owned resources are shared by the whole people.Hu Yaobang's remarks and thinking and reform plans made by his leadership have been deafening so far, saying that depth and forward -looking have never surpassed later generations, nor are they not overflowing.
For a politician, only when the political ideals he insisted on, or from the needs of this society, he became a historical figure in a complete sense.From this perspective, Hu Yaobang is not the past, it is now, and in the future.This is why people still miss him 30 years after his death.
(Note: The author is a scholar of Chinese reform history. This article only represents the author's personal point of view.
