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枪口对人民,暴政必崩溃

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枪口对人民,暴政必崩溃

Guns Turned on the People — Tyranny Is Doomed to Collapse

作者:何清风

编辑:李聪玲 责任编辑:罗志飞 翻译:鲁慧文

2025年8月3日,一场以“抗议中共党卫军建军98周年”为主题的集会在中共驻洛杉矶领事馆前举行。数十名民主人士和正义之士齐聚一堂,以铿锵有力的呐喊,向世界揭露中共军队的罪行,呼吁推翻暴政,还权于民。这场集会不是庆祝,而是控诉;不是沉默,而是觉醒。活动由中国民主党党员赵雪峰主持,他以满腔热血,带领众人发出对自由与正义的深切呼唤。赵雪峰在开场发言中直指中共军队的本质:“今天,我们站在这里,不是为了纪念,而是为了抗议!8月1日,中共所谓的‘建军节’,对我们中国人来说,不是值得庆祝的日子,而是一个必须揭露和谴责的日子!”他痛斥中共军队早已背离“人民子弟兵”的初心,沦为维护一党专制的暴力机器,“它的枪口从未对准外敌,而是始终瞄准追求自由、捍卫尊严的人民!”赵雪峰血泪控诉中共军队的累累罪行,他历数中共军队自1949年篡权以来的暴行,揭开其“人民军队”的虚伪面纱。1989年天安门屠杀:中共军队在天安门广场向手无寸铁的学生和市民开枪,血染长安街,无数追求民主的青年魂断于此;新疆集中营:数百万维吾尔人被关押,遭受酷刑和文化灭绝,中共军队是这一暴行的执行者;西藏信仰压迫:军队摧毁寺庙,迫害僧侣,剥夺藏人信仰自由,用暴力践踏人权;日常维稳的铁拳:从维权人士到普通上访者,从网络异见者到宗教信徒,中共军队随时化身“维稳”工具,压制一切反对声音。

枪口对人民,暴政必崩溃

赵雪峰怒问:“这难道是‘人民军队’?不!这是暴政的爪牙,是自由的刽子手!”他的发言如惊雷,点燃现场的激情,参与者高举标牌,喊出“枪口不能对准人民!军队必须国家化!”的口号,声震四方。集会中,多位代表上台发言,控诉中共军队的暴行。一位参与者含泪说道:“三十多年前,我们喊着民主与自由,却被坦克碾压。今天,我站在这里,为那些逝去的同胞,也为未完的理想!”他的声音颤抖却坚定,触动全场。现场掌声雷动,泪水与怒火交织,化作对自由的渴望。向世界宣告:暴政必亡,人民必胜。

赵雪峰在集会尾声动情总结:“今天的抗议即将结束,但我们的抗争永不停止!我们坚信,暴政终将崩塌,人民终将觉醒!”他代表组织方感谢每一位参与者的勇气,呼吁全体同胞和国际社会站出来,揭露中共军队的罪行,抵制暴政,支持中国人民的自由事业。集会以齐声高喊口号结束:“枪口不能对准人民!军队必须国家化!推翻暴政,还权于民!”声浪如潮,震撼人心。

这场抗议集会,是对中共军队罪行的血泪控诉,是对自由与正义的深情呼唤。每一位参与者的勇气,如火种,点燃希望。历史必将证明:暴政的铁蹄无法永远压制人民的声音。只要团结抗争,自由的曙光终将照亮中国!活动最后,与会者纷纷在代表邪恶中共的军旗上喷墨,以期待早日结束中共之暴政!

Guns Turned on the People — Tyranny Is Doomed to Collapse

Author: He Qingfeng

Editor: Li Congling | Chief Editor: Luo Zhifei | Translated by: Lu Huiwen

Abstract:

On August 3, 2025, a rally themed “Protest Against the 98th Anniversary of the Founding of the CCP’s Party Army” was held in front of the Chinese Consulate in Los Angeles. Dozens of pro-democracy activists and defenders of justice gathered to denounce the crimes committed by the Chinese Communist Party’s (CCP) military and to call for the overthrow of tyranny and the return of power to the people.

On August 3, 2025, a rally themed “Protest Against the 98th Anniversary of the Founding of the CCP’s Party Army” was held in front of the Chinese Consulate in Los Angeles. Dozens of pro-democracy activists and defenders of justice gathered, raising their powerful voices to expose to the world the crimes of the CCP’s military and to call for the overthrow of tyranny and the restoration of power to the people. This gathering was not a celebration, but an indictment; not silence, but an awakening.

The event was hosted by Zhao Xuefeng, a member of the China Democracy Party. With heartfelt passion, he led the crowd in a powerful call for freedom and justice. In his opening remarks, Zhao directly criticized the nature of the CCP’s military:

“Today, we are not here to commemorate, but to protest! August 1st, the so-called ‘Army Day’ of the CCP, is not a day for celebration, but a day that must be exposed and condemned!”

He fiercely denounced how the CCP’s military has long abandoned its original mission of serving the people and has degenerated into a violent machine safeguarding one-party dictatorship:

“Its guns have never pointed at foreign enemies — they have always been aimed at the people who seek freedom and dignity!”

With tears and fury, Zhao laid bare the CCP military’s countless crimes since its seizure of power in 1949, tearing off the hypocritical mask of the so-called “People’s Army”:

• The 1989 Tiananmen Massacre: The CCP military opened fire on unarmed students and citizens in Tiananmen Square, staining Chang’an Avenue with blood and ending the lives of countless young people who sought democracy.

• Xinjiang Concentration Camps: Millions of Uyghurs have been detained, tortured, and subjected to cultural genocide — all executed by the CCP’s military machinery.

• Religious Persecution in Tibet: The military destroyed temples, persecuted monks, and stripped Tibetans of their religious freedom, trampling on human rights with brute force.

• The Iron Fist of “Stability Maintenance”: From rights defenders to ordinary petitioners, from online dissidents to religious believers, the CCP military constantly morphs into a “stability maintenance” tool to suppress every voice of dissent.

枪口对人民,暴政必崩溃

Zhao Xuefeng cried out in anger:

“Is this the ‘People’s Army’? No! It is the claw of tyranny, the executioner of freedom!”

His words thundered like a storm, igniting the fervor of the crowd. Participants held up signs and chanted slogans:

“Guns must not be aimed at the people! The military must be nationalized!”

The chants echoed far and wide.

During the rally, several representatives took the stage to denounce the atrocities committed by the CCP’s army. One participant, with tears in his eyes, said:

“Over thirty years ago, we chanted for democracy and freedom — and were crushed by tanks. Today, I stand here for those who have fallen, and for the dreams yet unfulfilled!”

Though his voice trembled, it was filled with resolve, moving the entire crowd. Applause thundered through the gathering, as tears and fury fused into a burning desire for freedom. A message was sent to the world: Tyranny will perish, and the people will prevail.

At the end of the rally, Zhao Xuefeng gave an emotional closing speech:

“Today’s protest is coming to an end, but our resistance will never stop! We firmly believe that tyranny will eventually collapse, and the people will awaken!”

He thanked every participant for their courage and called on all compatriots and the international community to stand up — to expose the crimes of the CCP’s military, to reject tyranny, and to support the Chinese people’s pursuit of freedom.

The rally concluded with a powerful chorus of slogans:

“Guns must not be aimed at the people! The military must be nationalized! Overthrow tyranny, return power to the people!”

The voices roared like waves, shaking hearts.

This protest rally was a blood-and-tears indictment of the crimes committed by the CCP’s army — a heartfelt cry for freedom and justice. The courage of every participant was like a spark that ignited hope. History will prove: The iron heel of tyranny cannot suppress the voice of the people forever. As long as we unite and resist, the dawn of freedom will one day shine upon China!

At the very end of the event, participants splattered ink over the CCP’s military flag — a symbolic act in anticipation of the day the CCP’s tyranny comes to an end.

《中日和平运动始末》(一)第二节

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青年首相(二)

“The Rise and Fall of the Sino-Japanese Peace Movement”

Chapter One: The Young Prime Minister (Part Two)

作者:程铭

编辑:冯仍 责任编辑:罗志飞 翻译:鲁慧文

远在1936年10月3日,参谋本部中国课的冈田酉次少佐就在《东洋经济新报》上发表了《支那的统一倾向与对支那之重新认识》一文,揭开了“中国再认识论”的序幕。作为军内不多的经济学家之一,冈田酉次主要从法币的成功发行出发,认为中国正渐渐统一,“分治合作”已沦为一种过时的东西。他说,“蒋政权的确立和统一支那过程的突飞猛进”,不是什么表面而偶然的现象,中国人愿意把自己的银元和银两换为纸币,是中国统一的最好试金石。他认为,“僵化的‘分治合作观点,让许多人无法认识到满洲事变以来,支那领导阶级和知识阶层中根深蒂固的民族意识,(这种意识)构成了蒋政权的强大后盾”。

然而,这篇文章仅昙花一现。冈田后来谈道:“本来预定连载,因文章内容不符合当局的意向……仅发表了绪言部分就作罢了。” 对此,日本学者波多野澄雄却认为:“当时允许部分发表冈田的文章,这表明了,在不得不承认币制改革成功的背景下,陆军内部要求重新研究中国政策的呼声十分强烈。”

而在冈田酉次之后,1937年2月,东京帝国大学教授、著名的基督徒和人道主义者矢内原忠雄发表的《支那问题之所在》一文,却引发了轩然大波。

这篇文章发表在日本最具影响力的政论杂志《中央公论》上。矢内原忠雄认为,无论法币的发行还是西安事变的种种变奏,都表明中国已经统一了。“只有采取认识、承认、援助的政策,才能有助于中国、日本和东南亚的和平” 。对这个观点,满铁调查部的大上末广等人嗤之以鼻。他们谈道,蒋介石之所以能在军阀混战中胜出,是因为他得到了西方国家的支持,“国民党的经济建设只能促使中国进一步沦为英美列强的殖民地”。在这两种泾渭分明的立场出现后,包括岩渊辰雄、绪方竹虎等著名报人和中西功、尾崎庄太郎这样的日本共产党人也加入了论战,并使这场论战为学界所瞩目。

岩渊辰雄既不赞同“统一论”,也不附和“殖民地说”。他反问道,如果中国并未统一、蒋介石只是英美的傀儡,那么,过去几个月中国人生机勃勃的景象从何而来?如果中国已经统一,那么,阎锡山、李宗仁等人会不会允许蒋介石过问他们的内部事务?他由此得出结论,这是一种脆弱的、由共同敌人而促成的表面统一,“一旦失这篇文章刊登在日本最有影响的政论杂志《中央公论》上。去目标,随时可能像沙滩建筑那样轰然倒塌”。而对这个看法,中西功、尾崎庄太郎等人颇不以为然。他们认为,这是以国民党为中心的观点,“推进中国统一的力量基本不是国民政府,而是争取独立民主、走向团结的民族运动”。也就是说,无论国民党会不会再次分裂,中国的统一都是不可避免的……

在这形形色色的见解中,当时最为人接受的,是《朝日新闻》记者、左翼人士尾崎秀实的分析。尾崎秀实谈到,中国的统一,源于蒋介石与四万万民众的一致选择“但国民党政权自身绝没有领导、控制这场民族运动的能力”;在二者合拍时,这个古老民族将焕发出巨大的力量,“(但)稍有不慎,国民党政权就有可能被民族运动潮流冲垮”。这个说法既和岩渊辰雄有相似之处,又接近中西功、尾崎庄太郎等人的观点,一时被视为这场论战的最大收获。

又何止是民间、舆论界?1937年1月,著名外交家佐藤安之助在一份报告里写道:“支那几乎已非昔日之支那,已经成为完全不同的新进国家……他们巧妙地将日本的压迫用于他们的内政,令人惊异的同仇敌忾心和国家思想已经开始抬头。” 次月,具备七年驻华经验的‘中国通’楠木实隆,在《对支政策意见》一文中不仅表达了类似观点,他还有意区分了“支那”和“中国”两个概念。他说:“看中国的现状,虽然反中央各派尚存,但都无法根本颠覆现存之中央政府……分治合作之构想,是只: “““清、日俄战争时代之支那,而不知中国之现状。”换言之,这种认为中国已经新生、“分治合作”不再合乎时宜的观点,在日本政界、军界和知识界都有了为数不少的赞同者。

而这场持续近半年的论战,涵盖多种观点和立场,几乎没有一篇文章受到新闻检查部门的干涉,更没有一个作者受到宪兵、秘密警察的传讯或盘问。因为,那些消息灵通的检查官和特高课人员都早已知道,这场大讨论的幕后人物,是当时权倾朝野、有着惊人实力、时任参谋本部第一部(作战部)部长的石原莞尔少将。

石原莞尔,1889年生,日。” 换言之。作为“满、 “变”、 “作俑者,过去几年,他的形象已渐渐被日本公众、各国舆论所熟知:他粗野、狂妄,是一个不折不扣的战争贩子。十余年前,他在德国留学期间,当美国驻德使馆武官建议他考察美国时,他无比傲慢地回答:“不,我去美国只能有一个身份,那就是日本的美国占领军司令官。” 一时被柏林社交界视为不受欢迎的人物。他又才华横溢、目光远大,并且对众多事物都有着惊人的直觉。他的《战争史大观》、《最终战争论》等几篇文章,无不充斥着一种迷人、邪恶、近乎胡思乱想的天才光芒,因此被誉为‘昭和新军人’的代表、昭和时代第一战略家。在过去的日子里,在此后的几十年,这样毁誉不一、异常极端的评价,始终伴随着他。

但很少有人知道,至迟从1935年开始,他就预感到了日本的战败命运。他认为第二次世界大战将在1940年前后爆发,而日本不仅将卷入这场战争,它还很可能在几年后不可避免地战败、沦亡。作为日本佛教“日莲宗”的狂热信徒,此后一年多,他开始像六百余年前面临蒙古入侵的日莲一样,进行着不知疲倦的鼓与呼、四处奔走游说。

威胁来自苏俄。1933年1月,在遥远的莫斯科,斯大林宣布 “一五计划” 提前完成,大约1500个大型企业投产,在机床、化学、飞机、汽车与拖拉机等工业领域,苏联均已跃居世界的前列;紧接着,他又颁布了雄心勃勃的 “二五计划” ,按照这个计划,1937年苏联将成为仅次于美国的工业强国……凡此种种,都让接受着鲁登道夫的 “总体战” 思想、深刻认识着工业实力和现代战争关系的石原莞尔如坐针毡。

几十年来,日本始终以苏俄为头号大敌。在很大程度上可以说,石原等人的吞并满洲、觊觎内蒙,为的也是获得一个广袤的纵深区,以扭转对苏战略的不利局面。但伴随着苏俄的崛起,征服满洲的勋业顿时显得黯淡无光了。1934年,苏俄开始向远东大举增兵,当年兵力就达到13个师,大约23万人。与此相对比,日本陆军的总兵力也不过23万人,其中在满洲的关东军不过3个师团、1个旅团,兵力不超过5万。次年,这个差距扩大到17个师对3个师团、两个旅团。更要命的是,从这一年起,两国驻军的对抗事件骤然升级了, “仅昭和十年(1935)一年内即达176件之多……超过以往三年只发生的152件,特点是包括有较大规模的武装冲突” 。

及至1936年,远东苏军已成为一股足以毁灭满洲、颠覆东亚的战略力量了。它共有19个师,大约30万人,并装备了1200余辆战车、1200余架飞机以及30艘潜水艇。它不仅在数量上超过了日本陆军,“尤其是它的近代装备,和旧式装备的日本陆军相比,大大地领先了”。更不必说,倘若日苏开战的话,部署在中亚、欧洲的百余万苏军可以沿着西伯利亚铁路迅速前来增援,“估计苏军对日作战的兵力能达到50个狙击师”。日本战史后来记载:“苏联于昭和三年(1928)开始的第一个五年计划,特别着重加强红军的装备……昭和十一年(1936),红军约为160万,到翌年7月华北事变爆发时达到185万的阵势” 。“从远东红军同日本陆军在朝鲜、满洲兵力的增强变化看……出现了无法相比的最坏、最危险的状态,尤其是空军兵力相差更为悬殊”(日本防卫厅,《中国事变陆军作战史》)。

为避免日本的灭顶之灾,1935年8月,石原莞尔回到本土,决心以参谋本部作战课课长的身份改变日本尤其是空军兵力相差更为悬殊” ((((他抵达东京当天,一名叫相泽三郎的陆军中佐闯进陆军省军务局局长永田铁山的办公室,用军刀斩杀了他。石原与永田相交多年、知己知彼,两人并肩拥有 ‘天才’的声誉。永田之死让石原悲痛不已,却意外地让石原成为 “统制派”少壮军官的新领袖。

永田遇刺之后,是“二二六兵变”的爆发、日本前所未有的政治危机。

1936年2月26日凌晨,大雪之夜,千余名 “皇道派” 叛军分九路袭击了众多元老重臣的官邸,并占据了东京永田町、霞关一带的政治中心。自内大臣斋藤实以下,众多大臣已被叛军杀戮,首相冈田启介生死不明,日本已处于彻底的无政府状态。当天下午,石原就以参谋本部作战课课长的身份调集了3个联队、3个步兵大队入京,并包围了叛军。

惊慌失措的天皇得知石原的行动后,又惊又喜又疑惑,他知道石原,却不清楚“石原是个什么样的人”。似乎是要回答天皇的惊疑,2月28日拂晓,在天皇下达24小时最后通牒令后,石原以戒严军参谋长的身份前往叛军的指挥中心山王饭店,勒令叛军缴械投降。当叛军首领之一栗原安秀中尉掏出手枪威胁他时,他也毫不示弱地掏出手枪,与栗原进入了对峙状态。

及至2月29日凌晨,通牒令到达最后时刻,两名“皇道派”首脑真崎甚三郎和荒木贞夫来到戒严指挥部,恳求石原给叛军最后一个机会。“石原毫不客气地把这两个大将赶了出去” (马克-皮蒂,《石原莞尔》)。

几天后,石原就以大佐军衔、课长身份,被任命为平定叛乱后负责整肃陆军的核心人物之一。外挟满洲势力、内靠众多“统制派”少壮军官的拥戴,在长达几个月的“肃军”过程中一举奠定了自己的地位。

1936年6月,参谋本部进行了一次重大改组,设立了战争指导课。 “根据石原大佐的提议,在目前形势下应设置新的有关指导战争的主管课,专门研讨国防国策,这一提议被采纳了。6月上旬……在第一部内设置了主管指导战争和判断形势的 ‘第二课,石原大佐任课长”。而按照新拟定的条例,这个课几乎具有宽泛无边、足以影响日本政治的权力。它可以确定国防战略,“制定指导战争计划的大纲”;它可以干涉政治,“为准备战争策划必要的有关国内改革的具体方案”;它还将上达天听,“拟定向天皇启奏的大纲和执行天皇亲裁的军事布局等事项”。(日本防卫厅,《中国事变战争指导史》)

又何止于此?日本宪法规定,宣战、媾和的大权属于天皇,但在君主立宪制的政体下,天皇一般不会轻易驳斥主管部门的意见。这么一来,作为襄赞战和大事的唯一机关,石原就拥有了决定战和的最大发言权。而在此之外,次年3月,他又以少将军衔升任分管战争指导课、作战课和国土防卫课的第一部(作战部)部长,从而成为参谋本部一言九鼎的人物,将参谋本部九成以上的权限集中在自己手里。

然后,是日本战略的重新确定、各种国策的改弦易辙。

这一系列战略与国策,皆以应对苏俄为核心目标。也是1936年6月,在石原的建议下,“日德防共协定”谈判开始了。尽管众多大臣对刚刚武装起来的德国究竟有多少实力心怀疑虑,尽管“最后一名元老”、时年87岁的西园寺公望明确反对这个协定,当年11月25日,这个协定还是达成了。日本战史后来谈道,此举是为了争取时间,“寄望德国的复兴,将苏联牵制在欧洲”。

后来的历史表明,这几乎是当时日本作出的最明智、最有意义的一个决策。此后九年,尽管日本陷入了中日战争的泥潭,尽管希特勒决定先对西欧动手,但在纳粹德国赫赫武功的威慑下,苏俄始终不敢越雷池一步,直到德国战败、美国也在广岛投下第一颗原子弹后才对日宣战。

这个战略守势,不仅对苏俄,更针对英美。6月10日,与设立战争指导课、开始 “日德防共协定” 谈判几乎同时,石原起草了一份《国防国策大纲》。明确规定,在对苏战争尚无把握之前,日本将以忍辱负重、卧薪尝胆的精神对苏俄退避三舍。 “即使军备已充实,而且战争准备已接近完善,也应为使苏联放弃在远东采取攻势的政策,而开始积极的工作”。与此同时,日本将尽全力改善与西方特别是美国的关系,“在作长期战争准备还存在极大缺点的今天,如果不去保持和英美,最低限度和美国的友好关系,就难以进行对苏战争” 。

也就是说,从此以后日本将只有苏俄一个敌人,并且绝不主动挑起战争,以便将这股祸水引向西方。而在日德结盟、战略守势之外,则是为期五年的重整军备计划。11月26日,石原制定了《军备充实计划大纲》,决心用五年时间使陆军拥有50个师团,大约150万人的动员能力,并将空军从54个中队扩编为142个中队。 “根据这一设想,在大陆的兵力保持80%,是为了对付苏联的”。而为了实现这个目标,从1937年起,日本的军费预算必须从原本的7亿余元猛增到14亿元以上。为确保这个预算的通过,石原还考虑撤换掉 “二二六兵变”后上台的广田弘毅首相,换上一个更听话的、最好是陆军出身的傀儡;不久后,以众议院议员浅原健三为中间人,他的两个代表与退役陆军大将林铳十郎开始了组阁秘密谈判……

就在如此千头万绪、百废待举的局势中,1936年渐渐走到尽头了。石原认为,依靠日德结盟、战略守势和重整军备,依靠自己的手握战和大权并交好英美,日本或许能避免过早地与苏俄决战,并避免未来的灭顶之灾。但,恰恰是在这个时候,他听到了“西安事变”的消息,并预感到中日之间很可能爆发一场全面战争。他决心避免这场战争,避免自己的前功尽弃,并避免日本的最终沦亡。

日本战史后来记载:“参谋本部第二课长石原大佐于昭和十一年(1936)年底视察了华北,看到中国反对内战、要求国内统一的趋势越来越高……根据所见,对过去的对华政策再次进行了研究。” (日本防卫厅,《中国事变陆军作战史》)

在“西安事变”之前,改变对华政策并没有进入石原的视野。1936年1月13日,也就是土肥原贤二领衔的 “华北自治” 渐入高潮时,日本政府制定了《处理华北纲要》。这份文件明确了分离华北的先后步骤:首先是实现冀东22县、察哈尔3县的傀儡化, “坚持冀东自治政府的独立性” ;紧接着, “逐步完成冀察两省及平津两市的自治” ;而在做完这一切之后, “进而使其他三省自然地与之合流” 。对此,时任参谋本部作战课课长的石原莞尔并没有什么反对意见,他只是告诫说, “在这一时期,对外要慎重从事,不招惹是非至为重要” 。

而在确定战略守势并交好英美后,1936年8月11日,日本政府又决定一方面拉拢中国加入反苏同盟,另一方面加快华北五省的分离工作,为此抛出了《对中国实施的策略》和《第二次处理华北纲要》。但石原同样没有觉察这二者之间的矛盾,他仅仅建议,为避免让中国感到更大的威胁,“对于其他地方政权,不特别采取措施帮助或阻止中国的统一和分裂”。

直到当年9月15日,当参谋本部制定《对华时局的对策》,提出在华中、华南采取克制态度,而在华北不惜使用武力时,石原也只是再三强调,“对华全面作战就会是持久的消耗战,应该绝对避免。就准备对苏作战而言,即使对华局部地区作战,都应该极力回避”(日本防卫厅,《中国事变陆军作战史》)。

但“西安事变”爆发后,一切都不一样了。石原认识到,无论华中、华南还是华北,对中国任何一个区域的作战,都意味着全面战争。日本将面对的,不仅是当地军阀,还有那个已经统一的中国,无比广袤的江山和多达四万万的民众。为此,1937年1月6日,几乎刚刚结束了对华北的视察,他就提出要修改对华政策。他不仅决心停止分离华北,他还放弃了将中国视为经济殖民地的企图。他的主张体现在修改后的《对中国实施的策略》以及《第三次处理华北纲要》里。《剑桥中华民国史》后来写道:“这两个文件强调用 ‘文化和经济的手段以实现两国的‘共存共荣,并需要‘同情地看待南京政府统一中国的努力。会议决定不再谋求华北自治或促进分裂工作,地方政权不再受到支持来鼓励分裂,相反,日本将试图在全中国造成一种互相信任的气氛……这是一个惊人的政策转变,也是对军方肆无忌惮的扩张战术失败的一次坦率的承认。”

又何止于此?此后几个月,石原还发出一个个信号、派出一个个使团,以避免中日关系的恶化。2月2日,在他的操纵下,林铳十郎内阁成立了。当天林铳十郎就在众议院发表演说: “日华关系除政府之外,还将扩大民间接触,配合两国国民的感情,使邦交明朗化,以共同实现东亚安定。”3月9日,佐藤尚武接任外相,他在贵族院公开谈道: “将从两国平等的立场出发,重新进行日华交涉……(将)正确认识正在加强统一的国民政府的力量,并尊重其统一。” 而在内阁之外,3月12日,以日本国家银行总裁、日华贸易协会会长儿玉谦次为团长,一个高规格的日本经济使节团来到上海, “会见了蒋介石和中国要人以及经济界人士,至26日为止进行了几次会谈”。与此同时,石原也发起了那场 “中国再认识”的讨论,试图让更多的日本人改变对华观感。甚至,在这个过程中,他还考虑取消 “冀东自治政府”,以表达对日华和平的诚意。

然而,一切已为时已晚。这一年7月7日,在北平西南郊的宛平城边,“卢沟桥事变”爆发了。

“The Rise and Fall of the Sino-Japanese Peace Movement”

Chapter One: The Young Prime Minister (Part Two)

Author: Cheng Ming

Editor: Feng Reng

Chief Editor: Luo Zhifei

Translated by: Lu Huiwen

Abstract:

This section, by tracing the fierce debates within Japan’s political, academic, and military circles from 1936 to 1937 over the question of “whether China had already achieved national unification,” reveals the cognitive divergences and strategic contestations underlying the evolution of Sino-Japanese relations. The article focuses on how the intellectual trend of “Reassessing China” emerged and how Major General Ishiwara Kanji played a key role behind the scenes in promoting this discourse to influence the direction of Japan’s China policy.

The piece also offers a detailed analysis of Ishiwara’s deep concerns over the Soviet threat and his leadership in formulating strategic concepts such as “strategic defense posture,” “the Japan-Germany Anti-Comintern alliance,” and “a policy of moderation toward China.” These policy frameworks illustrate the complex tug-of-war and unfinished efforts within Japan on the eve of full-scale war.

The entire chapter is logically structured and grounded in solid historical sources, presenting a vivid intellectual landscape and strategic turning point just before the outbreak of war.

As Early as October 3, 1936, Major Okada Yuji from the China Section of the Japanese Army General Staff published an article titled “China’s Unification Trend and the Need to Reassess China” in the Toyo Keizai Shimpo (Oriental Economic Weekly), thus opening the curtain on the “Reassessment of China” discourse. As one of the few economists in the military, Okada began by focusing on the successful issuance of the national currency (fabi), asserting that China was gradually achieving unification and that the idea of “cooperative division and rule” was now outdated.

He wrote:

“The establishment of the Chiang Kai-shek regime and the rapid progress of China’s unification are not superficial or accidental. The Chinese people’s willingness to exchange their silver dollars and bullion for paper money is the best litmus test for unification.”

He argued that the outdated “cooperative division” viewpoint prevented many from recognizing the deeply rooted national consciousness among China’s elites and intellectuals since the Manchurian Incident—this consciousness, he believed, was the backbone of Chiang’s regime.

However, the article appeared only briefly. Okada later reflected:

“It was originally planned as a serialized piece, but since the content did not align with the government’s wishes, only the introduction was published before it was canceled.”

Japanese scholar Hatano Sumio, however, believed:

“The fact that part of Okada’s article was allowed to be published shows that, in the context of having to acknowledge the success of China’s currency reform, there were strong voices within the army calling for a reassessment of China policy.”

Following Okada’s piece, in February 1937, Yanaihara Tadao, a professor at Tokyo Imperial University and a renowned Christian and humanitarian, published an article titled “The Essence of the China Problem”, which sparked a storm of debate.

This article appeared in Chuo Koron, Japan’s most influential political commentary magazine. Yanaihara argued that both the issuance of fabi and the developments of the Xi’an Incident indicated that China was already unified:

“Only a policy of understanding, recognition, and support can contribute to peace in China, Japan, and Southeast Asia.”

This view was ridiculed by figures like Ōue Suehiro of the South Manchuria Railway’s Research Division. They claimed that Chiang Kai-shek’s victory in the warlord era was due solely to support from the Western powers, and that:

“The Kuomintang’s economic development would only further reduce China to a British and American colony.”

As these two starkly opposing positions emerged, others such as renowned journalists Iwabuchi Tatsuo and Ogata Taketora, and left-wing intellectuals like Nakazawa Isamu and Ozaki Shotarō, also joined the debate, drawing significant attention from academia.

Iwabuchi Tatsuo rejected both the “unification theory” and the “colonialism argument.” He posed rhetorical questions: If China wasn’t unified and Chiang was merely a puppet of the West, where had all the vibrancy and vitality in Chinese society over the past few months come from? Conversely, if China was indeed unified, would warlords like Yan Xishan or Li Zongren really allow Chiang to interfere in their internal affairs?

He concluded that China’s unification was fragile and superficial—merely a result of confronting a common enemy:

“Once that goal disappears, the structure may collapse like a castle of sand.”

This view was not accepted by Nakazawa Isamu or Ozaki Shotarō, who believed Iwabuchi’s assessment was too Kuomintang-centric. They argued that:

“The force pushing for Chinese unification does not lie in the Nationalist Government, but in the broader national movement for independence and democracy.”

In their view, regardless of whether the Kuomintang fragmented again, China’s unification was inevitable.

Among this array of views, the analysis by Ozaki Hotsumi—a left-wing journalist at the Asahi Shimbun—was perhaps the most widely accepted. Ozaki wrote that China’s unification resulted from a mutual choice by Chiang Kai-shek and the country’s 400 million citizens. However,

“The Kuomintang regime itself lacks the capacity to lead or control this national movement. When the two forces are aligned, the ancient Chinese nation unleashes immense power. But with the slightest misstep, the national movement may overwhelm the Kuomintang regime.”

His argument blended Iwabuchi’s concerns with the optimism of Nakazawa and Ozaki Shotarō and came to be regarded as the most insightful contribution to the debate.

Nor was this debate limited to public opinion and civil society. In January 1937, the renowned diplomat Satō An’nosuke wrote in a report:

“China is no longer the China of old—it has become a completely new, modernizing nation… They have cleverly used Japan’s pressure for their own domestic unification. A surprising surge of national unity and political consciousness is on the rise.”

The following month, Kusunoki Jitsutaka, a “China hand” with seven years of experience in China, expressed a similar view in his piece “Opinions on China Policy.” He even proposed a conceptual distinction between “Shina” and “China.”

He wrote:

“Looking at China’s current state, while anti-centralist forces remain, they no longer pose a fundamental threat to the existing central government… The concept of cooperative division is suited only to the China of the Qing or the Russo-Japanese War era. It does not reflect the reality of China today.”

In other words, by early 1937, the view that China was being reborn and that the old ‘divide-and-rule’ approach was obsolete had gained considerable support across Japan’s political, military, and intellectual elites.

This public debate, which lasted nearly six months and encompassed diverse views and stances, saw almost no censorship or police suppression. None of the writers were summoned by the secret police or military police. Why? Because those in the know—government censors and special higher police officials—were well aware that the man behind this massive debate was none other than Major General Ishiwara Kanji, then Director of the First Department (Operations) of the Army General Staff, and a man of immense political influence.

Ishiwara Kanji, born in 1889, had by then become well known to both the Japanese public and the international press as the mastermind of the Manchurian Incident and the architect of Japan’s aggressive expansion in Asia. He was often described as crude, arrogant, and a warmonger.

A decade earlier, during his studies in Germany, when a U.S. military attaché suggested he visit the United States, Ishiwara arrogantly replied:

“No, the only identity with which I would go to America is as the Commander of the Japanese Occupation Forces.”

He was immediately shunned by Berlin’s diplomatic society.

Yet he was also brilliant, far-sighted, and possessed an uncanny strategic intuition. His writings, such as A Grand View of Military History and On Final War, dazzled readers with their genius, danger, and wild imagination. He was hailed as a representative of the “Shōwa New Military Man” and the greatest strategic thinker of his generation. Throughout his life, and long after his death, he remained a polarizing figure—a man both reviled and revered.

Few people knew that as early as 1935, Ishiwara had already foreseen Japan’s eventual defeat.

He believed that a second world war would break out around 1940, and that Japan would not only be dragged into it but would almost certainly lose.

As a devout follower of Nichiren Buddhism, Ishiwara saw himself as a spiritual successor to Nichiren, who had warned the Japanese government about the Mongol invasion 600 years earlier. For the next year, Ishiwara threw himself into tireless warnings and lobbying efforts, traveling widely to persuade Japan’s elites to change course.

His primary concern was the Soviet Union.

In January 1933, Stalin had declared the First Five-Year Plan completed ahead of schedule, with about 1,500 large-scale enterprises put into operation. In key industrial areas such as machine tools, chemicals, aircraft, automobiles, and tractors, the Soviet Union had leapt into the global lead.

He soon launched the Second Five-Year Plan, with the goal of making the USSR the world’s second-largest industrial power after the United States by 1937.

To Ishiwara—deeply influenced by Ludendorff’s concept of total war and acutely aware of the relationship between industrial power and modern warfare—this was deeply alarming.

For decades, Japan had regarded the Soviet Union as its chief enemy. In many ways, Ishiwara’s drive to seize Manchuria and eye Inner Mongolia was about securing strategic depth to counter the USSR. But as Soviet power surged, the strategic value of conquering Manchuria seemed suddenly diminished.

In 1934, the Soviet Union began large-scale troop deployments in the Far East. By year’s end, it had 13 divisions stationed there—about 230,000 troops. In contrast, Japan’s total army strength was also around 230,000, but its Kwantung Army in Manchuria had only 3 divisions and 1 brigade, totaling fewer than 50,000 soldiers.

In 1935, the gap widened to 17 Soviet divisions versus 3 Japanese divisions and 2 brigades. Even more concerning, the number of military confrontations between the two sides surged, with 176 incidents reported in 1935 alone, exceeding the total of 152 incidents in the previous three years. Some of these were large-scale armed clashes.

By 1936, the Soviet Far East Army had become a formidable force capable of destroying Manchuria and overturning East Asia’s balance of power. It boasted 19 divisions, about 300,000 troops, equipped with over 1,200 tanks, 1,200 aircraft, and 30 submarines.

Not only did this force vastly outnumber Japan’s, but its modern equipment far outclassed the outdated gear of the Japanese army.

And if war broke out, over a million Soviet troops stationed in Central Asia and Europe could be rapidly deployed via the Trans-Siberian Railway, bringing the estimated total Soviet force against Japan to 50 divisions.

Japan’s military history later recorded:

“Since the start of the First Five-Year Plan in 1928, the Soviet Union had focused heavily on strengthening the Red Army’s equipment… In 1936, the Red Army numbered around 1.6 million troops, and by July 1937—when the North China Incident broke out—this had risen to 1.85 million.”

“Judging from the increases in Soviet and Japanese troop strength in Korea and Manchuria, the imbalance reached an unprecedented and dangerous state. The gap in air power was particularly vast How Could It End There?

According to the Japanese Constitution, the powers to declare war and make peace belonged to the Emperor. However, in the political structure of a constitutional monarchy, the Emperor would generally not easily overrule the opinions of the responsible departments. In this context, as the sole organ assisting in decisions of war and peace, Ishiwara Kanji held the greatest voice in deciding such matters.

Moreover, in March of the following year, he was promoted to Major General and appointed as the Director of the First Department (Operations Department), which oversaw the War Planning Section, the Operations Section, and the National Defense Section. With this, Ishiwara became the dominant figure within the Army General Staff Office, concentrating over 90% of the Office’s authority in his own hands.

What followed was a redefinition of Japan’s strategy and a complete shift in its national policies.

This series of strategies and policies all centered on responding to the Soviet Union. In June 1936, under Ishiwara’s recommendation, negotiations for the Anti-Comintern Pact between Japan and Germany began. Despite many ministers expressing doubts about how much actual strength the newly rearmed Germany possessed, and despite explicit opposition from the “last Genrō,” the 87-year-old Saionji Kinmochi, the pact was still signed on November 25 that year. Japanese war history would later state that this move was meant to buy time, “in the hope that Germany’s resurgence would keep the Soviet Union occupied in Europe.”

Subsequent history proved that this was perhaps the wisest and most meaningful decision Japan made at the time. Over the next nine years, even though Japan became mired in the quagmire of the Second Sino-Japanese War, and even though Hitler decided to strike Western Europe first, the formidable military might of Nazi Germany served as a deterrent—the Soviet Union did not dare cross the line until after Germany’s defeat and after the United States dropped the first atomic bomb on Hiroshima, at which point the Soviets declared war on Japan.

This strategic defensive posture targeted not only the Soviet Union, but also Britain and the United States. On June 10, almost simultaneously with the establishment of the War Planning Section and the beginning of negotiations on the Anti-Comintern Pact, Ishiwara drafted the National Defense Policy Outline. It clearly stipulated that until Japan had full confidence in waging war against the Soviet Union, the country would endure humiliation and hardship and retreat as necessary:

“Even if military preparations are complete and war readiness is nearly perfect, we must first work actively to cause the Soviet Union to abandon its aggressive policies in the Far East.”

At the same time, Japan would do everything possible to improve relations with the West, especially the United States:

“Given that our preparations for a long-term war are still gravely deficient, unless we maintain friendly relations—at the very least—with the United States and Britain, it will be difficult to wage war against the Soviet Union.”

In other words, from that point forward, the Soviet Union would be Japan’s only enemy, and Japan would not proactively provoke war—hoping instead to divert the flames of conflict toward the West.

Beyond the Japan-Germany alliance and the strategy of restraint, a five-year military expansion plan was also launched. On November 26, Ishiwara formulated the Outline for Military Expansion, declaring his intention to, within five years, expand the army to 50 divisions with a mobilization capacity of approximately 1.5 million troops, and to expand the air force from 54 squadrons to 142:

“According to this vision, keeping 80% of our forces stationed on the continent is intended to deal with the Soviet Union.”

To realize this objective, starting from 1937, Japan’s military budget would have to increase drastically—from a little over 700 million yen to more than 1.4 billion yen. To ensure that this budget would pass, Ishiwara even considered removing Prime Minister Hirota Kōki, who had taken office after the February 26 Incident, and replacing him with a more obedient puppet—ideally someone from the army. Soon thereafter, through the House of Representatives member Asahara Kenzo as a middleman, two of Ishiwara’s emissaries began secret cabinet formation talks with retired Army General Hayashi Senjūrō.

Amid this chaotic and unfinished state of affairs, 1936 came to an end. Ishiwara believed that by relying on the Japan-Germany alliance, a defensive strategy, and military reorganization—and through his control over decisions of war and peace and improved relations with Britain and the U.S.—Japan might avoid prematurely clashing with the Soviet Union and stave off eventual catastrophe.

But just at that moment, he received news of the Xi’an Incident, and sensed that a full-scale war between China and Japan was highly likely. He resolved to prevent this war, to prevent all his previous efforts from being wasted, and to prevent Japan’s ultimate downfall.

Japanese war history later recorded:

“In late 1936, Colonel Ishiwara, Chief of the Second Section of the General Staff, inspected North China. Observing the growing trend of opposition to civil war and calls for national unification in China… he re-examined Japan’s previous China policy.”

(Japanese Defense Agency, “Army Operations in the China Incident”)

Before the Xi’an Incident, changing the China policy had not even entered Ishiwara’s thinking. On January 13, 1936, as Itagaki Seishirō’s promotion of “North China Autonomy” was reaching its peak, the Japanese government formulated the Outline for Handling North China. This document detailed a phased strategy for separating North China:

First, puppet regimes in the 22 counties of eastern Hebei and 3 counties in Chahar:

“Insist on the independence of the East Hebei Autonomous Government.”

Then,

“Gradually achieve autonomy for Hebei and Chahar provinces and the cities of Peking and Tianjin.”

Finally,

“Naturally bring the other three provinces into union with them.”

At that time, Ishiwara Kanji, as Chief of the Operations Section, expressed no objections. He only cautioned:

“In this period, we must act cautiously in foreign affairs and avoid provoking trouble.”

After the strategy of defensive posture and rapprochement with Britain and the U.S. was set, on August 11, 1936, the Japanese government again decided—on one hand—to woo China into the Anti-Comintern alliance, and on the other, to accelerate the separation of the five North China provinces. It released two more documents: Strategy Toward China and the Second Outline for Handling North China.

But Ishiwara again failed to notice the contradiction between these two goals. He merely suggested:

“To avoid creating greater threats to China, no special measures should be taken to support or oppose the unification or division of local regimes.”

Even on September 15, when the General Staff Office drafted the Countermeasures for the Chinese Situation, proposing a restrained attitude in central and southern China but the possible use of force in the north, Ishiwara only emphasized repeatedly:

“A full-scale war with China would become a prolonged war of attrition and must be absolutely avoided. For the sake of preparing for war with the Soviet Union, even local conflicts in China should be avoided to the utmost.”

(Japanese Defense Agency, “Army Operations in the China Incident”)

But after the Xi’an Incident, everything changed.

Ishiwara realized that military operations in any part of China—whether North, Central, or South—would lead to full-scale war. Japan would not only be facing regional warlords, but also a now-unified China, with its vast territory and a population of 400 million.

Therefore, on January 6, 1937, almost immediately after finishing his inspection of North China, Ishiwara proposed revising Japan’s China policy. He resolved not only to cease efforts to split off North China, but also to abandon any intention of making China an economic colony.

His proposals were reflected in the revised Strategy Toward China and the Third Outline for Handling North China.

The Cambridge History of the Republic of China later wrote:

“These two documents emphasized the use of ‘cultural and economic means to achieve mutual prosperity between the two nations,’ and urged that Japan ‘sympathetically regard the Nanjing government’s efforts to unify China.’ The meeting decided not to pursue North China’s autonomy or to encourage separatist activities. Local regimes would no longer receive support to promote division. On the contrary, Japan would strive to foster an atmosphere of mutual trust throughout all of China… This marked a startling policy shift and a candid admission of the failure of the military’s unchecked expansionist tactics.”

But it didn’t end there.

Over the next several months, Ishiwara continued to send signals and dispatch delegations in an effort to prevent the deterioration of Sino-Japanese relations. On February 2, under his orchestration, the Hayashi Senjūrō Cabinet was formed. That same day, Hayashi declared in the House of Representatives:

“Beyond governmental ties, Japan-China relations will be expanded through private-sector engagement, to foster goodwill among the peoples of both nations and clarify diplomatic ties, thereby jointly achieving peace in East Asia.”

On March 9, Satō Naotake became foreign minister and stated before the House of Peers:

“We will restart Japan-China negotiations from a position of equality… (We will) correctly recognize the growing strength of the Nationalist government and respect its unification efforts.”

Outside the Cabinet, on March 12, a high-level Japanese economic delegation led by Kodama Kenji, President of the Bank of Japan and Chair of the Japan-China Trade Association, arrived in Shanghai:

“They met with Chiang Kai-shek, prominent Chinese officials, and figures in the business world. Several meetings were held through March 26.”

At the same time, Ishiwara launched a ‘Reassessment of China’ campaign, attempting to change Japanese public perceptions of China. At one point, he even considered dismantling the East Hebei Autonomous Government to demonstrate Japan’s sincerity in pursuing peace with China.

However, it was already too late.

On July 7, 1937, near Wanping Fortress southwest of Beiping, the Marco Polo Bridge Incident erupted.

民主党因缘(五):浙江野火烧向全国

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民主党因缘(五):浙江野火烧向全国

The Origins of the Democratic Party (Part V): From the Wildfires of Zhejiang to a Nationwide Blaze

作者:朱虞夫

编辑:胡丽莉 责任编辑:罗志飞 翻译:鲁慧文

杭州的民运之火随着夏天的来临而不断升温,王有才一次次的抓抓放放,使许多来访者分头找到我们几个老民运的家里来。我印象比较深刻的是在酷热的烈日下,殷蔚红踩着克朗克朗响的破自行车,满头大汗地来回奔波;王培剑也经常过来给我讲讲组党方面的法律问题;徐光携夫人黄晓航抱着新生婴儿来我家,带来他的文章《抓不完的民主党人》,看到他们把那么小的孩子带出来,我心里很佩服这对年轻人的勇气;北京的艺术家严正学先生也是冒着酷暑来到杭州找到我,我将他带去王荣清家,后来严正学告诉我,王把他卖给了警察。刘贤斌与一位记者朋友也在那个时候来杭州,因为我不熟,就在他们面前很少说话,以至于那位记者以为我是个沉默寡言的人,而滔滔不绝的祝正明却被她记下许多不便公开的言论,使他十分恼火。

民主党因缘(五):浙江野火烧向全国

1998年酷暑八月,严正学来杭州,左起前排张玉祥、严正学、朱虞夫、王荣清,后排祝正明、毛庆祥。

1998年6月组党的消息传开之后,各地的许多民运人士来杭州考察“取经”,并希望我们能去各省“传经送宝”,把中国民主党热热闹闹的搞起来。大家碰头的时候就聊起了派人去各地“点火”,把各省民主党建立起来。吴义龙自告奋勇,说大家都走不开(有上班的、有做生意的),他刚把硕士论文交上去,最近没事。大家都同意了。

于是,大家一起筹钱给他作路费,列了各地方要找的民运人士名单和地址(当年组党运动兴起前,中国民运是“签名运动”,出了某时事事件,写一篇文章,大家都来签名,所以大家都留下了联系方式)。我们将各地的活跃人士找了出来,印在一张纸上,让吴义龙每到一地,按图索骥。出资的人,王荣清负担大头,其他人也都尽力凑上。一直在杭州积极参与活动的姚遵宪表示愿意陪着吴义龙一起去跑(事后知道这一路的食宿都是姚遵宪买单的,二十六年后,杨海还提起,当年吴义龙是坐飞机去的西安。但是吴义龙从来没有和我们提起过)。四川刘贤斌和湖南谢长发、西安傅升、辽宁唐元隽和冷万宝、重庆、黑龙江、甘肃、云南、广东朋友都先后来过,武汉秦永明是毛庆祥的老朋友,大约98年七月底由毛陪着一起去。那天毛庆祥从武汉回来告诉我,他们到武汉热得不得了,找到秦永敏的时候,秦在他卖煤气灶、高压锅零件的摊位上午睡,摊上放着一只传真机(秦当时在办《人权观察》),把秦叫醒,建议他一起搞民主党,秦一口就答应了,并立刻筹建了中国民主党湖北筹委会。

中国民主党浙江筹委会这个名称是经过仔细考虑的,王有才当时是个比较豁达的人,对名利很淡泊,鄙视追求个人权力,所以他搭建这么一个平台,平等对待各省的筹委会,让大家都来唱戏。只是王有才不赞同我搞街头政治,随便让“阿狗阿猫”都拉进民主党里来,他认为社会上招聘员工都有门槛,参加民主党怎能没有门槛呢?其中我最受大家诟病的就是,我把王荣清拉进民主党里来了,因为大家都认为他曾经在民主墙时期与公安一处合作,出卖过朋友。是的,我对此也是非常无奈的,毕竟草创的民主党有许多事要做,却缺乏做事的人,我搜罗扒剔,鸡鸣狗盗都需要。对于浙江自称是“中国民主党”的浙江筹委会,为其他省市的筹委会留下发展空间的做法很受大家欢迎,浙江不占山为王的谦卑做法使各省民主党踊跃建立,蔚成风气。

后来,从王希哲处,我了解到,海外后援会一直在不遗余力地推动各地的组党活动,他们尽力为各地购买传真机,为各地解决遇到的各种困难。

吴义龙在行程中也遇到尴尬时刻,九八年8月底,他找到北京某大佬家,对某说,希望某也能在北京成立民主党,某谨慎地对吴说,我们到里面谈。到里面,某对吴说:“你们要我搞,可以,我的位置怎么放?”吴愣住了,这个问题使他猝不及防,他是被派来“点火”的,不是来找个“主席”的,就在那里尴尬地笑。某一看没戏,就下了逐客令:“你去吧,我不搞!”天气酷热,吴义龙满身汗湿,央求某让他冲个凉再走。某把吴带到淋浴间,吴却长时间没完,某不放心进去看,吴的内裤挂在卫生间门把上,破的像渔网,某就干脆拿去扔了,挂上一条新内裤。吴沐浴完找不到内裤了,就大声喊。某让吴穿上那条新内裤。后来,因为吴义龙讲了找某大佬组党未成的事,某感到很不体面,就曝光了这内裤的事,某当时有句话是:“吴义龙这小流氓与我玩,我玩得他找不到内裤!”也算是在严酷日子里的一点轻松花絮。

从某家出来,在走访名单上找到任畹町的地址,去找任,任二话不说就组建了中国民主党北京筹委会,并在9月17日向北京民政部门提交申请。撵走吴义龙后,某大佬立即公开发布了他的“多读书、广交友、缓结社”倡议,但似乎响应的人不多,大家对组党的热情更高。在全国各地陆续公开组建了二十几个“筹委会”后,某大佬坐不住了,11月6日,要召开“中国民主党第一次代表大会”,一个提倡“缓结社”的人出来摘桃子,自然遭到以浙江为首的几乎所有民主党人的反对。终于他“要走在全国朋友的前面”,在11月9日搞了一个“中国民主党京津党部”自任主席,七个人封了六把交椅,任命了三位副主席,其中一位是天津的吕洪来。其时,吕洪来正在杭州做水果生意,需要杭州朋友帮忙,大家都去了。我问吕,你这个“副主席”怎么回事啊?”吕说,“老某这个人啊,就这个脾气,也没和我打个招呼,就把我的名字写上去了。”某大佬是第一个反对成立中国民主党的人,这些事实,当时都有公开记载。某拒绝搞民主党,又反对不成,召集了几个人,在11月初也打起了“中国民主党”旗号。虽然凑了“京津党部”,各地的“筹委会”没人买他的帐,于是他又心生一计,对秦永敏说,搞“筹委会”的太慢了,要马上成立全国党部。

几天后,某大佬在北京成立了“中国民主党全国联合总部”,浙江一直是他的眼中钉,某给我打电话,说他已经组建了中国民主党全国联合党部,他任主席,准备二个副主席,一个是秦永明,因为你们浙江是首先组党的,给你们浙江留一个位置,限你们在二十四小时内定个人出来,报给我,否则你们浙江出局了,长江以北我负责,长江以南秦永敏负责,以后的中国民主党没有你们浙江的份了。也许他怵于当时在吴义龙面前不加掩饰流露的对“位置”的极度渴望,他在电话中大骂吴义龙:“吴义龙这个小流氓想跟我玩,我玩死他!”我实在听不下去,就把话筒交给正好在身边的祝正明了。祝正明一声不吭的听着他骂,骂完了,挂了电话,祝正明对我说:“我们不理他,管自己。”

这个电话告诉各个朋友后,大家对北京的反应都很冷淡,王荣清觉得浙江应该选出一个负责人来,我知道这件事后,就对毛庆祥说,这个负责人就让年轻人去当吧,让他们锻炼锻炼,我们民主墙时期的年长者退下来为民主党的发展把把关,王荣清和李锡安对我的提议也没有反对意见。当时除了我们四个年纪大些的,年轻人只有祝正明和吴义龙了。祝正明反应平静,但是吴义龙却来劲了,要争做老大。王荣清就提出,六个人投票决定。投票结果四比二,祝正明四票,吴义龙二票。吴争不成就自荐他做对外发言人,大家都同意了。王荣清提出要我做秘书,因为我的威信放在那里,笔头还可以。我推辞,但是大家都附议,我只得接受下来,没想到王荣清又提出这个秘书要带个长,也被大家附议。

吴义龙满口含混不清的桐城官话在接受采访的时候让海外记者听不清,所以他们还是打电话来找我们几个老民运了解情况,吴义龙知道后,特意告诫大家:“你们以后不要再接受记者采访了,我才是发言人。” 

1998年十二月初,接待来杭州声援王有才的各地朋友。

中国民主党浙江筹委会第一号公告

The Origins of the Democratic Party (Part V): From the Wildfires of Zhejiang to a Nationwide Blaze

By Zhu Yufu | Edited by Hu Lili | Chief Editor: Luo Zhifei | Translated by Lu Huiwen

With the arrival of summer, the flame of the pro-democracy movement in Hangzhou grew ever hotter. As Wang Youcai was repeatedly arrested and released, many visitors sought out the homes of us veteran activists. One particularly vivid memory I have is of Yin Weihong, drenched in sweat as she pedaled her rattling old bicycle under the scorching sun. Wang Peijian frequently dropped by to discuss legal issues related to founding a political party. Xu Guang, along with his wife Huang Xiaohang, brought their newborn baby to my house, along with his article “The Endless Arrests of Democratic Party Members.” I greatly admired the couple’s courage for venturing out with such a young child. Yan Zhengxue, an artist from Beijing, also braved the summer heat to find me in Hangzhou. I took him to Wang Rongqing’s house, but Yan later told me that Wang had sold him out to the police. Around the same time, Liu Xianbin and a journalist friend also visited from Sichuan. As I was not familiar with them, I kept mostly quiet. The reporter thus thought I was reserved, while the outspoken Zhu Zhengming was noted for saying things he later regretted, causing him some frustration.

民主党因缘(五):浙江野火烧向全国

After word of the Democratic Party’s founding spread in June 1998, many activists from across the country came to Hangzhou to “learn from our experience.” They hoped we could “spread the gospel” and energize the movement across provinces. Whenever we gathered, we discussed sending people out to “ignite the flames” in other regions. Wu Yilong volunteered, as everyone else had jobs or businesses. He had just submitted his master’s thesis and was free. Everyone agreed.

We pooled money for his travel expenses and compiled a list of key contacts in each province. At the time, the pro-democracy movement was largely based on signing petitions in response to major events, so many of us had each other’s contact information. We listed the active individuals on a single sheet, and Wu was to “follow the map” as he visited each location. Wang Rongqing covered most of the travel expenses, while others contributed what they could. Yao Zunxian, who had been actively involved in Hangzhou, agreed to accompany Wu (we later learned that Yao covered all food and lodging costs). Yang Hai would still recall decades later that Wu flew to Xi’an—but Wu never mentioned this to us.

Activists from Sichuan (Liu Xianbin), Hunan (Xie Changfa), Xi’an (Fu Sheng), Liaoning (Tang Yuanjun and Leng Wanbao), Chongqing, Heilongjiang, Gansu, Yunnan, and Guangdong all came in turn. In late July 1998, Qin Yongmin from Wuhan—an old friend of Mao Qingxiang—was visited by Mao. When Mao returned, he told me it had been swelteringly hot in Wuhan. They found Qin asleep at his small market stall selling gas stoves and pressure cooker parts. A fax machine sat on the table—Qin was running Human Rights Watch at the time. They woke him up and invited him to help form the Democratic Party. Qin readily agreed and immediately began organizing the China Democracy Party Hubei Preparatory Committee.

The name “China Democracy Party Zhejiang Preparatory Committee” was chosen deliberately. At the time, Wang Youcai was open-minded and disdained personal power. He created a platform where each province could have its own stage. However, Wang disapproved of my street-level political activism and my habit of recruiting “riff-raff” into the party. He believed there should be a “threshold” for joining, just like there is in regular employment. The most criticized decision I made was bringing Wang Rongqing into the party, as many believed he had once collaborated with the police during the Democracy Wall movement. I was helpless in this regard—our fledgling party had so much to do but lacked people to do it. We had to make use of everyone, even the rogues and thieves. Zhejiang’s self-identification as only the “Zhejiang Preparatory Committee of the China Democracy Party”, rather than claiming national leadership, left room for others to build their own committees. This humility encouraged the growth of the movement and set a positive example.

Later, I learned from Wang Xizhe that overseas support groups were doing everything they could to assist the organizing efforts in China. They helped buy fax machines and solve other practical problems.

Wu Yilong encountered an awkward situation in late August 1998. He visited a prominent figure in Beijing and asked him to help form the party there. The man cautiously invited Wu inside and asked, “If I were to do this, what position would I get?” Wu was stunned—he was there to “ignite a flame,” not hand out leadership roles. The atmosphere turned awkward. Seeing Wu hesitate, the man dismissed him: “Leave—I won’t do it.”

It was scorching hot, and Wu, drenched in sweat, asked to take a shower before leaving. The man led him to the bathroom, but Wu took so long that the host grew suspicious and checked in. Finding Wu’s tattered underwear hanging on the door—full of holes like a fishing net—he tossed them out and left a new pair. When Wu couldn’t find his underwear afterward, he shouted. The host told him to wear the new pair. Later, because Wu shared this story, the man felt humiliated and publicly mocked Wu: “That little punk tried to play games with me—I left him without underwear!” A bit of comic relief in hard times.

Afterward, Wu visited Ren Wanding, who agreed without hesitation to form the China Democracy Party Beijing Preparatory Committee, and on September 17 submitted an application to the Beijing civil affairs department.

Meanwhile, the same man who had refused to support the party earlier launched his own initiative: a “Read More, Make More Friends, Delay Forming Associations” campaign, but it gained little traction. As party committees sprang up across China, he couldn’t sit still. On November 6, he suddenly announced the First National Congress of the China Democracy Party. This was met with strong opposition, especially from Zhejiang, as he was now trying to hijack the movement after previously opposing it.

By November 9, he had set up a “China Democracy Party Beijing-Tianjin Party Branch,” appointing himself chairman, and filling six of seven key posts. Lu Honglai of Tianjin was named a vice chairman—though he happened to be in Hangzhou selling fruit and hadn’t been consulted. I asked him, “What’s this vice chairman thing?” Lu replied, “That guy is just like that. Didn’t even ask me before putting my name down.”

That man had been the first to oppose forming the Democratic Party, and all of this was publicly documented at the time. After failing to stop the movement, he gathered a few people and set up his own “China Democracy Party.” Although he managed to create a “Beijing-Tianjin branch,” the regional committees largely ignored him. He then tried a new tactic: convincing Qin Yongmin that the preparatory committees were progressing too slowly, and that a national leadership body was urgently needed.

Soon after, he established the China Democracy Party National United Headquarters in Beijing. Seeing Zhejiang as a thorn in his side, he called me to say he was forming a national party leadership with himself as chairman. He planned to appoint two vice chairmen—one being Qin Yongmin—and told us Zhejiang must appoint someone within 24 hours or be excluded. “I’ll handle everything north of the Yangtze; Qin Yongmin will manage the south. If you don’t cooperate, Zhejiang will be left out of the China Democracy Party,” he warned.

Perhaps remembering how openly he had lusted for a leadership position in front of Wu Yilong, he now berated him on the phone: “That punk tried to play with me? I’ll ruin him!” I couldn’t stand to listen anymore and handed the phone to Zhu Zhengming, who silently listened until the call ended. Then he told me, “We’ll ignore him. Let’s just do our own thing.”

After informing the others about the call, everyone responded coolly. Wang Rongqing suggested Zhejiang select a representative. I spoke to Mao Qingxiang, proposing that we older activists from the Democracy Wall era step back and let the younger generation lead. Wang and Li Xian agreed. At the time, the only younger members were Zhu Zhengming and Wu Yilong.

Zhu remained calm, but Wu became eager to be the leader. Wang suggested a vote among six members. The result: four votes for Zhu, two for Wu. Failing to win leadership, Wu nominated himself as spokesperson, and everyone agreed. Wang then suggested I be the secretary because of my reputation and writing skills. Though I declined, everyone insisted, and I accepted. Then Wang added that the secretary should also be “chief secretary”—a motion that also passed.

Due to his thick Tongcheng accent, foreign journalists struggled to understand Wu during interviews, so they still contacted us veterans. When Wu found out, he warned us: “You must stop talking to reporters. I’m the only spokesperson now.”

China Democracy Party Zhejiang Preparatory Committee — Announcement No. 1

军队属于国家,不属于政党!

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军队属于国家,不属于政党!

The Military Belongs to the Nation, Not to a Political Party!

— The 749th Jasmine Action

记者:李聪玲 洛杉矶现场报道

编辑:何清风 责任编辑:罗志飞 翻译:鲁慧文

2025年8月1日,中国“八一建军节”之际,中国民主党洛杉矶全国委员会在中共驻洛杉矶领事馆前举行第749次“茉莉花行动”。此次行动主题鲜明:“军队国家化,拒做党卫军!”中国民主党人以坚定的信念、整齐的口号和清晰的诉求,向中共“党指挥枪”的体制发出强烈抗议,呼吁中国军队脱离政党控制,回归国家属性,效忠宪法与人民。

军队属于国家,不属于政党!

活动在傍晚6点整准时开始,由李聪玲与杨皓共同主持。两位主持人庄严而有力地开场,揭示活动的核心立场:军队国家化,拒做党卫军!

主持人李聪玲一一指出:从1989年六四屠杀,到2019年香港反送中事件,再到中共对新疆、西藏的武力镇压,当前对台湾的军事威胁,“人民子弟兵”一次次被用来对付人民。这还是“人民的军队”吗?不是!这是一支党的党卫军,是镇压人民的暴力机器!主持人杨皓表示:那些真正为中共打过仗、流过血的退伍军人,他们换来的是什么呢?不是照顾,不是保障,而是被冷落、被忘记、被抛弃。这种政权,不配拥有一支军队!

活动现场横幅醒目,蓝底白字写着:“中共下台!军队国家化!Down with the CCP! Nationalize the military!”另一条地面横幅则写着:“中国民主党成立27周年:坚持民主理念,争取自由未来(1998–2025)”,清晰表明这不仅是一场抗议,更是一项理念的坚守与历史的延续。

活动现场有多位发言人发言,苏一峰,王成果,郑伟,林养正,程铭等,他们从不同角度揭示军队党化对国家与人民造成的深远危害。发言人苏一峰:“中国的军队就是共产党的自卫队!”发言人郑伟指出:“中共长期通过‘党指挥枪’垄断武力资源,将军队变成了维护一党私利的暴力工具。这种政党,不仅腐败透顶,而且剥夺了军人应有的尊严与使命。”林养正表示:“真正现代国家的军队,应效忠国家宪法。中共让军人变成维稳工具、侵略工具、恐吓工具,这不是‘军队’,是现代版的‘党卫军’。”

在呼喊口号环节,李聪玲与杨皓带领全场齐声呼喊:“军队国家化!”“拒做党卫军!”“枪口不能对准人民!”“军人不是党的工具!”“军人不是奴才,是国家的守护者!”声音震撼中共领馆门前街区,引来不少民众驻足围观。

中国民主党长期以来的主张:反对“军队姓党”,支持“军队国家化”。在横幅与标语之间,数十位参与者合影,高举纸牌字样拼出“军队国家化 拒做党卫军”。这一幕被现场摄影师完整记录,画面震撼,已经被发布至社交平台,引发大量转发与评论。

我们不是在海外过家家,也不是在作秀。我们在做一件严肃而重要的事业——捍卫军队应有的尊严,捍卫人民的基本权利。暴政靠恐惧维持,民主靠勇气赢得。你今天站在这里,就是在书写历史;你发出声音,历史就会记得你。活动结束,参与者依然意犹未尽,纷纷合影留念,并相约参加下一场茉莉花行动。

活动主持人:物资管理负责人/李聪玲 行动部义工负责人/杨皓

活动负责人:行动部副部长/倪世成

活动策划人:罗兰岗支部副主任/郑伟 杨皓 行动部宣发人/张东灏

义工:杨长兵 李延龙

摄影/摄像:媒体副部长/苏一峰 卓昊然

The Military Belongs to the Nation, Not to a Political Party!

— The 749th Jasmine Action

Reporter: Li Congling | On-Site Report from Los Angeles

Editor: He Qingfeng | Executive Editor: Luo Zhifei | Translated by Huiwen Lu

On August 1, 2025, the occasion of China’s “August 1st Army Day,” the China Democracy Party National Committee in Los Angeles held the 749th “Jasmine Action” in front of the Chinese Consulate in Los Angeles. The theme of this protest was clear and firm: “Nationalize the Military — Reject the Party’s Private Army!” Members of the China Democracy Party raised strong objections to the Chinese Communist Party’s (CCP) policy of “the Party commands the gun,” calling for the military to be freed from party control, returned to the state, and made loyal to the Constitution and the people.

军队属于国家,不属于政党!

The protest began promptly at 6:00 p.m., hosted by Li Congling and Yang Hao. With solemnity and strength, the hosts declared the event’s core position: nationalizing the military and rejecting the Party’s private army.

Host Li Congling stated point by point:

From the 1989 Tiananmen Massacre, to the 2019 Hong Kong anti-extradition movement, to the CCP’s violent crackdowns in Xinjiang and Tibet, and now the military threats against Taiwan, the so-called “People’s Liberation Army” has been used time and again against the people. Is this really “the people’s army”? No! This is a party army, a violent machine used to suppress the people.

Host Yang Hao added:

“What do the true veterans—those who fought wars and shed blood for the CCP—get in return? Not care, not protection, but neglect, abandonment, and betrayal. A regime like this does not deserve to have a military.”

The scene featured striking banners. One blue banner with white text read:

“Down with the CCP! Nationalize the Military!”

Another banner laid on the ground read:

“27th Anniversary of the China Democracy Party: Upholding Democratic Ideals, Striving for a Free Future (1998–2025),” showing that this protest was not just a moment of resistance, but a continuation of a long-standing commitment to democratic principles.

Several speakers delivered powerful speeches, including Su Yifeng, Wang Chengguo, Zheng Wei, Lin Yangzheng, and Cheng Ming, all addressing the deep harm that the party-controlled military causes to both the nation and its people.

Speaker Su Yifeng declared:

“China’s military is nothing more than the CCP’s self-defense force!”

Speaker Zheng Wei pointed out:

“The CCP has long monopolized the use of force through its doctrine of ‘the Party commands the gun,’ turning the military into a violent tool that serves the Party’s interests alone. This kind of party is not only deeply corrupt, but has also stripped military personnel of their dignity and true purpose.”

Speaker Lin Yangzheng emphasized:

“In a truly modern state, the military should be loyal to the national constitution. The CCP has turned soldiers into tools of ‘stability maintenance,’ of aggression, of intimidation. This is not a military—it’s a modern-day version of the SS (Schutzstaffel).”

During the chanting segment, Li Congling and Yang Hao led the crowd in powerful calls:

• “Nationalize the military!”

• “Reject the Party’s private army!”

• “Guns must not be pointed at the people!”

• “Soldiers are not the Party’s tools!”

• “Soldiers are not slaves—they are defenders of the nation!”

Their voices shook the streets in front of the Chinese consulate, drawing attention from many passersby.

The China Democracy Party has long advocated for the depoliticization of the military, opposing the Party’s claim that “the military belongs to the Party” and supporting the principle that “the military belongs to the state.” Amid banners and slogans, dozens of participants stood together for a group photo, holding up signs that spelled out:

“Nationalize the Military — Reject the Party’s Private Army.”

The powerful image was captured by photographers and widely shared on social media, attracting significant attention and commentary.

“We are not playing games overseas, nor are we putting on a show.”

“We are engaging in a serious and vital cause — defending the rightful dignity of the military, and protecting the basic rights of the people.”

Tyranny survives on fear; democracy is won through courage.

By standing here today, you are writing history. By speaking out, history will remember you.

Even after the event ended, participants remained energized, taking photos together and vowing to attend the next Jasmine Action.

Event Hosts:

Materials & Logistics Coordinator / Li Congling

Volunteer Team Lead / Yang Hao

Event Supervisor:

Deputy Director of the Action Department / Ni Shicheng

Event Organizers:

Deputy Director of Rowland Heights Branch / Zheng Wei

Yang Hao

Publicity Lead, Action Department / Zhang Donghao

Volunteers:

Yang Changbing

Li Yanlong

Photographers/Videographers:

Deputy Director of Media / Su Yifeng

Zhuo Haoran

灌输仇恨的电影不是好电影

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Films That Instill Hatred Are Not Good Films

作者:华语

编辑:李聪玲 责任编辑:罗志飞 翻译:鲁慧文

一部宣扬仇恨、扩大分裂的电影,绝不是一部好电影。电影作为一种强大的艺术媒介,承载着传递情感、启发思考、塑造价值观的使命。一部好的电影,应该让人们感受到人性的光辉,促进理解与包容,而不是挑起对立、煽动仇恨。

以仇恨为卖点的电影,或许能在短时间内搏得眼球,但对社会的影响却是深远而负面的。扩散仇恨的电影往往通过刻画刻板印象、妖魔化特定群体来制造冲突。这种做法不仅缺乏艺术深度,还会加深社会偏见。

《南京照相馆》将日本民族描绘成“反派” “坏人”,这种单维的叙述方式不仅扭曲事实,还会潜移默化地影响观众的认知,激化矛盾。试问,一部让观众带着偏见离开影院的电影,怎能称之为“优秀”?好的电影应该激发观众的共情与反思,而不是煽动对立。经典影片如《阿甘正传》或《辛德勒的名单》,通过展现人性的复杂与美好,让观众感受到希望与团结的力量。而那些宣扬仇恨的电影,却往往利用恐惧和愤怒来操纵观众情绪,忽视了艺术应有的治愈与启迪功能。这样的作品,或许能带来票房,但却失去了电影作为文化载体的真正价值。

作为观众,我们也有责任选择支持那些传递普世价值观的电影。让我们用观影的选择,告诉创作者:我们需要的不是分裂与仇恨,而是理解与希望。一部好电影,应该让世界变得更美好,而不是更糟。让我们远离那些宣扬仇恨的电影,拥抱那些温暖人心、启迪思想的佳作!

Films That Instill Hatred Are Not Good Films

By Huayu | Edited by Li Congling | Executive Editor: Luo Zhifei | Translated by Huiwen Lu

Summary: A good film should evoke empathy and reflection, not incite division. By portraying the complexity and beauty of human nature, films can inspire hope and unity. In contrast, films that promote hatred often manipulate audiences through fear and anger, ignoring the healing and enlightening power that art should possess. Through our viewing choices, we can send a clear message to creators: what we need is not division and hatred, but understanding and hope.

A film that spreads hatred and deepens division is by no means a good film.

As a powerful medium of art, cinema carries the mission of conveying emotions, inspiring thought, and shaping values. A good film should highlight the brilliance of humanity and promote understanding and inclusiveness—not provoke confrontation or stir up hatred.

Films that rely on hatred as a selling point may attract attention in the short term, but their impact on society is long-lasting and negative. These types of films often manufacture conflict by portraying stereotypes and demonizing specific groups. This approach lacks artistic depth and only serves to deepen societal prejudice.

For instance, The Nanjing Photo Studio portrays the Japanese as the “villains” and “bad guys.” Such one-dimensional storytelling not only distorts the truth but also subtly shapes the audience’s perception and intensifies hostility. How can a film that sends viewers home more biased than when they arrived be considered “outstanding”?

A truly great film should inspire empathy and introspection, not hostility. Classic works like Forrest Gump or Schindler’s List showcase the complexity and beauty of humanity, allowing audiences to feel the power of hope and unity. In contrast, films that promote hatred often manipulate emotions by exploiting fear and anger, neglecting the role of art as a force for healing and inspiration. Such works may achieve commercial success, but they forfeit the true cultural value that cinema is meant to embody.

As audiences, we also bear responsibility. We must choose to support films that convey universal human values. Let us use our viewing choices to tell filmmakers: what we need is not hatred and division, but understanding and hope.

A good film should make the world a better place—not a worse one.

Let us turn away from films that promote hatred, and instead embrace those works that warm the heart and enlighten the mind.

江油之夜:从川军抗日到民众抗暴,中国的觉醒正在发生

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江油之夜:从川军抗日到民众抗暴,中国的觉醒正在发生

作者:赵杰 责任编辑:鲁慧文 翻译:鲁慧文

2025年8月4日,四川江油,一座并不起眼的内陆城市,却点燃了中华大地上抗争暴政的一束烈火。

事件起因:

四川江油发生一起多名女生霸凌赖姓女孩事件,对她进行辱骂、威胁和殴打。同行人员在现场围观并拍摄视频,后被上传网络,引发全国愤怒。赖某身体受伤,心理遭受严重创伤。

江油之夜:从川军抗日到民众抗暴,中国的觉醒正在发生

“江油霸凌视频”曝光后,大批当地民众在8月4日前往江油市政府声援受害者家属,要求严惩施暴者。但现场却有黑衣人指挥警察暴力拖走多位市民,围观者高喊“暴力执法”,被抓者甚至被装入“运猪车”带走。

当天晚上,尽管警方封路,但仍有大批市民在市政府路口聚集,高唱国歌表达诉求。警察却开始抓捕唱国歌的群众,民众愤怒大喊:“欺负老百姓!”

哪怕到了8月5日零点,遭遇驱散后,仍有许多市民不愿离开,抗议继续蔓延到市中心和临近街道。

而在更早前,2025年1月6日,中国也曾爆发另一场震撼全国的抗争。当时一桩校园霸凌事件引发民愤,民众举着“反霸凌要真相”的标语示威,上万人突破警察封锁线,直接冲入学校,要求查明真相、追责到底。官方试图掩盖、淡化,却反而让更多人看清了真相——中共政权根本不在乎事件的是非对错,它们要的,是民众永远闭嘴、永远听话,永远像奴隶一样生活。

这一幕幕,不禁让人回想起1989年6月4日的那一夜。那时候,北京的学生和市民高呼“民主、自由”,和平理性请愿,却遭遇了血腥镇压。坦克开上街头,子弹飞向手无寸铁的人群。从那之后,“六四”成了禁忌,但人民没有忘记,历史也从未原谅。

36年过去,今天的江油人,正在用自己的方式接续那场未竟的抗争。他们没有武器,没有资源,只有一颗不再沉默的心。他们知道,再不站出来,就永远没有机会站出来了。

四川,从不缺血性!

从抗战时期几十万川军义无反顾出川抗日、守护民族存亡,到今天江油人民在高压下仍敢上街抗争,这片土地上的人民,从来都不是顺民,而是有骨头、有脊梁的炎黄子孙。

然而现实却愈发黑暗。习近平上台十余年来,言论空间逐渐关闭,社会矛盾激化,经济崩溃边缘,青年失业飙升,底层民众被收割殆尽。中共不仅不反省体制问题,反而从整治电动车、驱赶流动摊贩、强征土地、赶走打工人这些事入手,层层盘剥百姓。民营企业主也难逃,“共同富裕”成了“共同掏空”。连李嘉诚这样的商业巨头,也不得不卖掉祖宅、抽身离场。

网友一句话点破本质:“真正的零元购,是中共。”

维稳政权,本质已变

一个正常的国家,政府维稳是为了保护人民。但在中国,维稳就是镇压。2024年中共维稳预算已几乎与军费持平,甚至超过教育、医疗投入。

这不是为人民的政府,而是一个把子弹与警棍对准老百姓的政权。它已经不再为人民服务,它要的只是让人民闭嘴、跪下、顺从。

唱国歌也会被抓,喊真相也会被打,这个政权已经连它自己鼓吹的“人民国家”都不信了。它只信暴力,只靠恐惧。

今天我们要唱的,不是为独裁者服务的国歌,而是《国际歌》:

“从来就没有什么救世主,

也不靠神仙皇帝,

要创造人类的幸福,

全靠我们自己。”

呼吁国际社会:拯救水深火热的中国人民:

面对这样的政权,我们已经不能再保持沉默。我们呼吁国际社会:

• 关注中国底层人民的真实处境;

• 声援江油等地因反抗不公而遭镇压的普通百姓;

• 揭露中共暴力维稳的真相;

• 支持中国人民和平争取自由、尊严和公正的努力。

这个武装到牙齿的政权,是人民的敌人,不是保护者。它的存在已经成为中国社会无法呼吸的原因。

四川的兄弟姐妹们,你们不是孤勇者。你们唤醒了全国,点燃了被掩埋已久的希望。你们的抗争在今天或许是微弱的火光,但火光终将燎原。

致敬江油,致敬天安门,致敬每一位被压迫却不屈服的中国人。

中国的未来,不在皇权,不在政党,不在庙堂,而在你我手中。

Jiāngyóu at Night: From Sichuan Troops Resisting Japan to the People Resisting Tyranny — China’s Awakening Is Underway

— The “Mini June Fourth” Incident in Jiangyou Is Unfolding in China

By Zhao Jie | Editor-in-Chief: Huiwen Lu | Translated by Huiwen Lu

Summary: On August 4, 2025, in Jiangyou, Sichuan, China, a campus bullying incident—where a child from a privileged family bullied a child from a working-class background—triggered a large-scale public outcry demanding justice and fairness. However, the authorities responded with a massive police and SWAT crackdown, resulting in what is now being referred to as a “Mini June Fourth” incident.

On August 4, 2025, in Jiangyou, a seemingly unremarkable inland city in Sichuan Province, a spark of resistance against tyranny was ignited on the Chinese land.

The Incident

In Jiangyou, Sichuan, a group of female students brutally bullied a girl surnamed Lai—verbally abusing, threatening, and beating her. Bystanders filmed the scene and uploaded the video online, triggering nationwide outrage. Lai sustained physical injuries and suffered severe psychological trauma.

江油之夜:从川军抗日到民众抗暴,中国的觉醒正在发生

After the “Jiangyou bullying video” went viral, a large number of local citizens gathered outside the Jiangyou city government on August 4 to show support for the victim’s family and demand justice. However, on-site, men in black were seen directing police to violently drag away citizens. Onlookers shouted “violent law enforcement” as some protesters were even thrown into “pig transport trucks” and taken away.

That evening, despite roadblocks by the police, crowds continued to gather at the intersection near the city government, singing the national anthem as a form of protest. Police began arresting those singing the anthem. Enraged, citizens shouted: “You’re bullying ordinary people!”

Even past midnight on August 5, many citizens refused to leave after being dispersed. The protest spread into the city center and adjacent streets.

Earlier this year, on January 6, 2025, another massive protest rocked the country. A campus bullying incident sparked public outrage, with tens of thousands of people breaking through police blockades and storming the school, demanding a full investigation and accountability. The authorities attempted to cover up and downplay the incident, but instead, the truth became clearer: the CCP regime does not care about right or wrong—it only wants the people to shut up, obey, and live like slaves.

Such scenes inevitably evoke memories of June 4, 1989. Back then, students and citizens in Beijing peacefully rallied for “democracy and freedom” — only to be met with bloody suppression. Tanks rolled through the streets, bullets rained on unarmed people. Since then, “June Fourth” has become a forbidden topic. But the people have not forgotten, and history has never forgiven.

Thirty-six years later, the people of Jiangyou are now carrying forward that unfinished struggle in their own way. They have no weapons, no resources—only a heart that refuses to remain silent. They know: if they don’t stand up now, they may never have the chance again.

Sichuan has never lacked courage and blood!

From the hundreds of thousands of Sichuan troops who fearlessly marched out during the War of Resistance Against Japan to defend the nation, to the brave people of Jiangyou protesting under extreme pressure today—this land has never raised submissive people, only descendants of the Yellow Emperor with backbone and dignity.

Yet reality grows ever darker. In the more than ten years since Xi Jinping took power, freedom of speech has disappeared, social conflict has intensified, the economy teeters on the edge of collapse, youth unemployment has soared, and the working class has been drained dry. The CCP does not reflect on the failures of its system—rather, it enforces harsh measures: cracking down on e-bikes, expelling street vendors, forcibly expropriating land, and driving out migrant workers. Even private business owners haven’t been spared. “Common prosperity” has become “collective bankruptcy.” Even tycoons like Li Ka-shing were forced to sell off ancestral properties and flee.

One netizen’s remark cuts to the core:

“The real zero-dollar purchase is the CCP.”

The Nature of the Stability Machine Has Changed

In a normal country, stability maintenance is meant to protect the people. But in China, “stability maintenance” means repression. In 2024, China’s stability maintenance budget nearly matched its military spending, even surpassing expenditures on education and healthcare.

This is not a government for the people. It is a regime that points guns and batons at its own citizens. It no longer serves the people—it only wants obedience, silence, and submission.

When even singing the national anthem gets you arrested, when speaking the truth gets you beaten, the regime has abandoned even its own “People’s Republic” narrative. It believes only in violence and rules only through fear.

Today, the anthem we should sing is not one that serves a dictator, but the “Internationale”:

“No savior from on high delivers,

No faith have we in prince or peer.

Our own right hand the chains must shiver—

Chains of hatred, greed and fear!”

A Call to the International Community: Save the Chinese People from Their Suffering

Faced with such a regime, we can no longer remain silent. We call on the international community to:

• Pay attention to the real plight of China’s grassroots people;

• Show solidarity with ordinary citizens in Jiangyou and other regions who are being persecuted for resisting injustice;

• Expose the truth behind the CCP’s violent “stability maintenance”;

• Support the Chinese people’s peaceful efforts for freedom, dignity, and justice.

This regime, armed to the teeth, is not the people’s protector—it is their enemy. Its very existence is why Chinese society cannot breathe.

Brothers and sisters in Sichuan, you are not alone.

You have awakened the entire nation, reignited hope long buried. Your struggle today may seem like a flicker, but that spark will set the whole land ablaze.

Salute to Jiangyou. Salute to Tiananmen. Salute to every Chinese who resists oppression without yielding.

The future of China does not lie in emperors, parties, or temples of power—

It lies in your hands and mine.

读西汉酷吏史,结合当代中共酷吏现象的思考

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读西汉酷吏史,结合当代中共酷吏现象的思考

Reflections on the History of Han Dynasty Tyrannical Officials and the Phenomenon of Contemporary CCP Enforcers

作者:侯改英    8/1/2025 纽约 编辑:胡丽莉 责任编辑:罗志飞 翻译:何兴强

  “酷吏”一词出自《汉书•酷吏传》指那些“执法刻深,无所宽贷,虐酷于下”的官吏。该称谓起源于西汉武帝刘彻为推行政治主张而重用的一批酷虐、执法刻深的刀笔吏,其中以王温舒、张汤被最为典型。观察汉《酷吏列传》中的十一名酷吏,不难发现他们与中共独裁者习近平麾下的鹰犬爪牙具有以下共性:一、圆滑机变,擅揣圣意;二、绝对忠诚,只对上峰负责;三、创造性执法,法外施法;四、铁血手腕,执法刻深。  

西汉史中酷吏因为武帝扫清决策障碍得以立足。如张汤臭名昭著的“腹诽之罪”,王温舒则以极其严酷血洗治安,使广平曾现“道不拾遗”的假象,传说连狗都不敢在夜里叫一声。但最终,酷吏起于酷虐,终于酷虐,张汤自裁,王温舒则被灭五族。

由此对比当今中共复现之酷吏现象,浅谈一下中国历史及当代酷吏现象及其背后的成形逻辑。首先我们要明确,酷吏杀人绝不是因为自己喜欢杀人。提出著名“尚德缓刑”政治主张的王温舒直言酷吏杀人之多“非憎人也,自安之道在人之死。”这揭示了酷吏背后的制度逻辑:杀人越多,地位越稳。

在这样的逻辑驱使下,办案人员坚决执行落实上峰的政治主张和意识形态,宁愿过度执行,也绝不敢执行不到位。独裁暴君习近平培养并启用的鹰犬爪牙蔡奇、赵克志、陈全国等人,因暴虐迫害被美国依据《马格尼茨基人权问责法》列入黑名单。他们的执法手段之惨无人道,甚至犯下了扒人祖坟、种族灭绝等反人类罪行,可见其行为背后俨然有一套执行逻辑:宁可执法从严,矫枉过正,宁可错杀千人,不能使一人漏网。因为“如果放宽松了,就可能会被免职、遭到制裁”,“如果心慈手软,就犯了大忌”。制度本身将“严酷”和“高压”当作忠诚和执行力的象征。

在这种环境下,杀人越多、执法越严酷,甚至超纲、法外执法,手段越狠,反而能证明你“能干”、“斗争性强”,你的饭碗才“可持续”。这就制造出一种可怕的恶性循环:办案人员不得不持续制造“战果”,不断有人被抓、被逼供、被判,甚至被处决,以满足上级“肃清”“打击”“震慑”的绩效要求。

由此可见酷吏的本质是体制维稳、肃杀、恐吓和“可持续打击”的执行工具。中共借助甚至依赖酷吏来实现的两大目标:一是清洗异己,比如陈全国治理新疆、蔡奇整肃低端人口、用极端手段打压公民反抗、封堵异见言论;二是制造政治恐惧,比如傅政华主导“709律师大抓捕”,使整个法律界噤声,达到了让全民政治恐惧、沉默和自我审查,形成“原子化个体”便于统治。同时,酷吏更强化了唯上峰是从,只对领导负责,无残忍不升迁之官场驯化,更进一步加强了习近平的集权和独裁。

但历史经验告知我们:习近平的鹰犬用后即被弃之如蔽履,被双规下狱,甚至被自杀,与古代酷吏最终下场高度契合。体制并不视酷吏为“人”只要你“好用”,适时顺手就能留用;一旦你表现出人性、同情、正义感,甚至不知甚时度势、功成身退,就会变成“钝器”、“废件”,甚至要强行背锅。 对统治者来说,统治效率优先于真相,斗争高于程序,忠诚胜过正义。而正义,在这个邪恶制度中更是毫无存在感,被统治效率彻底碾压。

由此可见,当制度缺乏正义制衡时,酷吏就会滋生。而酷吏之所以在极权社会不断再生,是因为极权本质上不信任制度,而只信任人——尤其是信任那些“对上峰越忠诚、对敌人越狠”的人。这是极权体制自身的属性带来的必然结果。所以酷吏不是偶然的社会现象,而是与制度相适应的必然存在。同时,酷吏统治对法治的破坏将更加深远,因为恶法是一切罪恶的源头。

记得曾有人问我对中国历史怎么看?因为我一直对中国历史“任人打扮”诟病不已,所以我悲观的认为,中国历史从几百年前到现今并没有任何真正积极意义上的演进。尽管表面上已演进到现代行政制度,但权力从未真正下沉到人民手中。现代中共甚至将党组织架构渗透至一切社会机构,并原子化每一个社会个体,其极权手段比传统帝制更隐形,更令人惊悚。

说到底,酷吏存在的根源并非个人品质恶劣,而是极权体制需要通过“暴力秩序”来掩盖其“合法性缺位”的深层焦虑。酷吏是这种制度的必然衍生物。只有彻底推翻现行极权暴政,建立真正的民主宪政制度,才能从根源上解决酷吏问题,以及由此衍生出的一系列司法公正,权力滥用和冤假错案现象。

所以,只要制度逻辑得不到彻底的颠覆,酷吏就永远有滋生的土壤,历史便永远只能像骰子的六个面不断循环往复。从某种意义上,也阐明了一个残酷的事实:只要天安门城楼上的毛腊肉像存在一天,无论是一百岁的老者还是刚出生的婴儿,他们本质上都生活在同一时代。

读西汉酷吏史,结合当代中共酷吏现象的思考

当代酷吏:蔡奇

 

本文作者:侯改英  

Reflections on the History of Han Dynasty Tyrannical Officials and the Phenomenon of Contemporary CCP Enforcers

Author: Hou Gaiying  8/1/2025 New York

Editor: Hu Lili 

Responsible Editor: Luo Zhifei

Translator:He XingQiang

Abstract: Tyrannical officials (“cruel enforcers”) are not merely the result of individual malice, but institutional tools created by totalitarian systems. The Chinese Communist Party (CCP) is reenacting the Han Dynasty model of cruel governance, using harsh laws and violence to maintain its rule, strengthen loyalty, suppress dissent, and create fear. To eradicate this phenomenon, the totalitarian regime must be overthrown, and a democratic constitutional system established.

The term “酷吏” (kùlì, “cruel official”) comes from the Book of Han – Biography of the Cruel Officials, referring to those “who enforce the law with extreme harshness, grant no leniency, and abuse the people.” The term originated during the reign of Emperor Wu of Han dynasty (Liu Che), who promoted a group of harsh, ruthless bureaucrats to implement his political agenda, among whom Wang Wenshu and Zhang Tang were the most typical representative. Observing the eleven cruel officials recorded in the Han history, we found that they share striking similarities with the subordinate of CCP dictator Xi Jinping:

1.Cunning and adept at guessing the ruler’s will;

2.Absolute loyalty, answering only to superiors;

3.Creative law enforcement, bending or going beyond the law;

4.Iron-fisted measures, enforcing laws with extreme severity.

In the Han Dynasty, such cruel officials rose to prominence because Emperor Wu needed them to clear away obstacles to his policies. Zhang Tang became notorious for the crime of “internal criticism” (fufei), while Wang Wenshu violently “cleansed” public order to such an extent that Guangping reportedly reached the false state of “doors left unlocked and property untouched,” and it was said that even dogs dared not bark at night. Yet in the end, cruelty begets cruelty—Zhang Tang committed suicide, and Wang Wenshu was executed along with his entire clan.

Comparing this to the modern CCP’s reproduction of the cruel official phenomenon, we can see the underlying historical and institutional logic. Cruel officials do not kill because they enjoy killing. Wang Wenshu, who once advocated the political principle of “valuing virtue and using lighter punishments,” openly admitted that the reason cruel officials kill so many is “not because we hate people, but because our own safety lies in their deaths.” This reveals the systemic logic: the more people you kill, the more secure your position.

Under this logic, law enforcers rigidly implement the leader’s political will and ideology, preferring over-enforcement to any risk of under-enforcement. CCP officials like Cai Qi, Zhao Kezhi, and Chen Quanguo—nurtured and empowered by Xi Jinping—have been sanctioned under the U.S. Global Magnitsky Human Rights Accountability Act for their brutality. Their inhumane actions, including desecrating graves and committing genocide, illustrate the execution logic behind their behavior: better to be excessively harsh than risk being seen as lenient; better to kill a thousand by mistake than let one “slip through.” If they relax control, they may be dismissed or punished; if they show mercy, they commit the gravest taboo. The system itself treats “severity” and “high pressure” as symbols of loyalty and competence.

In such an environment, the more people you kill, the harsher your enforcement—even beyond the law—the more you prove yourself “capable” and “combative,” and the more secure your position becomes. This creates a vicious cycle: law enforcers must constantly produce “results,” ensuring there are always arrests, forced confessions, heavy sentences, and even executions to meet performance targets for “purging,” “cracking down,” and “deterring.”

The essence of cruel officials is that they are tools for maintaining stability, purging opponents, and sustaining fear. The CCP relies on them for two main purposes:

1.Eliminating dissent—as seen in Chen Quanguo’s rule over Xinjiang, Cai Qi’s purging of “low-end population,” and the use of extreme measures to crush public resistance and silence opposition.

2.Instilling political terror—as in Fu Zhenghua’s orchestration of the “709 mass arrest” of human rights lawyers, which silenced the entire legal profession, creating a climate of fear, self-censorship, and the “atomization” of individuals, making them easier to control.

Furthermore, cruel officials reinforce the culture of serving only the leader, answering only superiors , and advancing only through ruthless action—further cementing Xi Jinping’s centralized power.

Yet history shows: once these officials have served their purpose, they are discarded—investigated, imprisoned, or even driven to suicide—much like the cruel officials of old. The regime never sees them as human beings; they are merely tools to be kept while useful, and scrapped when they show humanity, compassion, or any hint of independence. For the ruler, efficiency trumps truth, struggle overrides due process, and loyalty outweighs justice. Justice, in such an evil system, is entirely absent—crushed under the wheels of “governance efficiency.”

When a system lacks checks and balances, cruel officials will inevitably arise. They persist in totalitarian societies because such regimes distrust institutions and trust only individuals—especially those “most loyal to the leader and most ruthless to enemies.” This is an inherent feature of totalitarianism, making cruel officials an inevitable product of the system. Moreover, cruel governance inflicts deep and lasting damage to the rule of law, for unjust laws are the root of all evil.

When asked my view of Chinese history, I often criticize its “malleability to the victor’s narrative.” I pessimistically believe that from centuries past to today, there has been no genuine, positive political evolution. Power has never truly been placed in the hands of the people. The modern CCP has gone further by embedding Party structures into every social institution and atomizing every individual. Its methods of control are more invisible and more terrifying than the imperial autocracy of old.

Ultimately, the existence of cruel officials is not due to personal wickedness, but because a totalitarian system needs “violent order” to mask its deep anxiety over the absence of legitimacy. Cruel officials are a natural byproduct of such a system. Only by completely overthrowing the current totalitarian tyranny and establishing a genuine democratic constitutional system can we truly solve the problem of cruel officials and the resulting injustices, abuses of power, and wrongful convictions.

As long as the institutional logic remains untouched, cruel officials will always have fertile ground to grow, and history will continue to roll like a six-sided die—cycling endlessly. In a certain sense, this also reveals a cruel fact: as long as the portrait of “Mao Zedong” hangs over Tiananmen Gate, whether you are a centenarian or a newborn baby, you are essentially living in the same era.

Contemporary Cruel Official: Cai Qi

Author: Hou Gaiying

当《1984》走进现实

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当《1984》走进现实

When 1984 Becomes Reality—The Watchful Eye Behind China’s Internet Identity System

文/吕峰 编辑/冯仍 责任编辑/罗志飞 翻译/吕峰

“老大哥正在看着你。”

这是乔治·奥威尔的小说《1984》中的警句,原本意在警示极权统治对人类自由的压迫。这部文学寓言正以令人震惊的方式在现实中上演。

奥威尔曾说:“我并不相信我在书中所描述的社会必定会到来,但我相信某些与之相似的事情很可能发生。” 现实往往比小说更加冷酷无情。他或许预见了极权的幽影,却低估了中国共产党将技术与权力结合的效率与野心。

当《1984》走进现实

图为乔治·奥威尔,他写作宣言:揭露谎言、唤起注意

——不是为了艺术,而是为了真相

中共深知“思想是一切事物的根源”。自建政之初,便不断复制‘老大哥’式的治理逻辑,通过户籍制度严控人口流动,限制自由迁徙,在思想领域,发动一轮又一轮的群众运动,鼓励告密、批斗与举报,将人际关系撕裂为赤裸裸的权力网络,彻底摧毁了社会最基本的信任与伦理纽带。“有些中国人,将一无所有。无产、无知、无情、无法、无德、无美,最后都变成无赖,睁着眼睛说瞎话,张着大嘴说屁话,昧着良心说假话。” 这句沉痛的控诉,并非文学上的夸张,而是,极权体制下,灵魂被异化、人性被掏空的真实写照。

进入数字时代,从“天网工程”到社交平台实名制,从人脸识别到行为画像,从“健康码”到“数字足迹”,中国共产党将粗放的人力维稳模式,转型为系统化、自动化的技术极权。如今,《国家网络身份认证公共服务管理办法》正式实施,中国网络空间全面迈入一个由国家统一管理、实名绑定的“数字身份集中制”时代。尽管该制度打着“保护公民身份信息”“促进数字经济发展”的旗号,实质是将每一位用户纳入国家可控的技术系统之中。“实名”不再是可选项,而是通行网络的唯一通道;“匿名”则被视为潜在风险、治理对象。这不仅是一次技术升级,更是对思想空间的深度规训。这让我回忆起高中时期经历过的一件小事。那时候学习压力巨大,许多同学会在课间趴在课桌上补觉。有一次,老师看到前排男女同学在休息,随口笑道:“我看到这个男生和这个女生睡觉了!”教室里瞬间哄堂大笑,我也跟着笑了起来,但我的同位,一个女生,瞪着我说到“这很好笑么?你不觉得对那个女孩子伤害很大么?”那一刻,我突然意识到,当我们不加思索地迎合权威的语气,其实就是在为不公背书。

那个课堂的瞬间,我体会到了独立思考和人云亦云的碰撞。而今天的网络实名制度,就是对整个社会思想自由的系统性压制,让个体逐渐丧失表达的勇气,让独立思考变得危险,直至沉默和随大流成为习惯。

真正的危机,通过掌握信息进行思想意志的改造。在“可能被追踪”的长期心理暗示下,人们学会闭嘴、学会自我审查,甚至主动配合。这正是技术极权最深层的危险:它依靠整套算法机制,塑造一代顺从而沉默的‘数字臣民’。当所有人都被绑定在一个身份证之下,每一次发言都可溯源,每一个“转发”都可能成为“证据”,思想自由便在无声中被窒息。

抵抗这样的系统,并不意味着拒绝一切信息公开,而是要拒绝那些打着‘安全’旗号压缩自由、以‘秩序’之名掩盖审查的治理逻辑。我们必须为匿名权发声,正如联合国人权事务专员办公室在2021年报告中所强调的:匿名性与加密通信,是数字时代言论自由与人格尊严的“防线”,各国政府应加以保护而非摧毁。

也许我们无法立刻改变整个系统,但我们可以选择不成为它的零件。在“老大哥”的注视之下,有人选择沉默,也应有人选择直视。哪怕只是说出一句:“我知道你在看我。”——这就是自由意志尚未灭绝的证明。

When 1984 Becomes Reality

—The Watchful Eye Behind China’s Internet Identity System

By Lyu Feng 

Edited by Feng Reng 

Chief Editor: Luo Zhifei 

Translated by Lyu Feng

Abstract:

China’s real-name internet identity system has transformed the dystopian prophecy of 1984 into reality. Through pervasive technological surveillance, it suppresses freedom of thought and expression. This article calls for the protection of anonymity and the preservation of freedom in digital spaces.

“Big Brother is watching you.”

This iconic warning from George Orwell’s novel 1984 was meant to caution against the oppressive grip of totalitarian regimes on human freedom. Today, this literary allegory is unfolding in reality in a shocking and disturbing manner.

Orwell once said, “I do not believe that the kind of society I describe necessarily will arrive, but I believe that something resembling it could arrive.” Yet reality has proven to be even colder and more ruthless than fiction. While Orwell foresaw the shadow of authoritarianism, he underestimated the Chinese Communist Party’s efficiency and ambition in merging technology with absolute power.

Pictured: George Orwell, whose writing was a declaration — to expose lies and

当《1984》走进现实

awaken awareness — not for art, but for truth.

The Chinese Communist Party (CCP) has long understood that “thought is the root of all things.” Since the founding of its regime, it has continuously replicated the governance logic of “Big Brother.” Through the household registration system, it strictly controlled population mobility and restricted freedom of movement. In the ideological realm, it launched one political campaign after another, encouraging informants, public denunciations, and mutual surveillance—tearing apart interpersonal relationships and replacing them with a naked structure of power. The most basic trust and ethical bonds of society were destroyed.

Some have lamented: “Certain Chinese people have been stripped of everything. They are without property, without knowledge, without compassion, without law, without virtue, without beauty—eventually becoming shameless, lying with open eyes, speaking nonsense with wide mouths, and uttering falsehoods without a trace of conscience.”This is not literary exaggeration, but a sobering reflection of how souls are alienated and humanity hollowed out under a totalitarian system.

Now, as we enter the digital age, the CCP has shifted from a manpower-intensive mode of social control to a systematic, automated form of technological totalitarianism. From the “Skynet Project” to real-name requirements on social media, from facial recognition to behavioral profiling, from health codes to digital footprints—the state has constructed a surveillance apparatus far beyond Orwell’s imagination.

With the official implementation of the Regulations on National Network Identity Authentication Public Services, China’s cyberspace has fully stepped into an era of state-managed, identity-bound “Digital Identity Centralization.” Although promoted under the banner of “protecting personal information” and “advancing the digital economy,” its essence lies in incorporating every user into a system fully controllable by the state. “Real-name registration” is no longer an option—it has become the only gateway to the internet. Meanwhile, “anonymity” is treated as a threat, a target of governance and suspicion.

This is not merely a technological upgrade; it is a profound disciplining of the space for thought.

It reminds me of something I experienced in high school. Under enormous academic pressure, many students would rest their heads on their desks during breaks to catch up on sleep. One day, a teacher saw a boy and girl resting at the same desk and joked, “Look! This boy and girl are sleeping together!” The whole classroom burst into laughter. I laughed too—until the girl sitting next to me stared at me and said, “Is that really funny to you? Don’t you think that hurts the girl in front?”

In that moment, I realized that when we laugh along unthinkingly, when we echo the tone of authority without reflection—we are, in fact, endorsing injustice.

That brief classroom moment taught me the clash between independent thinking and blind conformity.

Today’s real-name internet system is a systemic suppression of intellectual freedom. It gradually erodes the courage to speak, makes independent thinking dangerous, until finally, silence and conformity become the default.

The real danger lies not just in surveillance, but in the transformation of consciousness—using control over information to reshape minds and willpower. Under the long-term psychological pressure of “you may be tracked,” people learn to shut up, to self-censor, even to cooperate voluntarily.

This is the most insidious threat of technological authoritarianism:It doesn’t need brute force. It relies on algorithmic systems to shape a generation of obedient, silent digital subjects.

When every person is bound to a single ID number, when every word can be traced, when every “share” might become “evidence”—freedom of thought dies in silence.

To resist such a system is not to reject all transparency, but to reject governance logic that compresses liberty in the name of “safety,” and masks censorship behind calls for “order.”

We must speak up for the right to anonymity. As the United Nations Office of the High Commissioner for Human Rights emphasized in its 2021 report: anonymity and encrypted communications are the “lines of defense” for freedom of expression and human dignity in the digital age. Governments should protect these rights—not destroy them.

We may not be able to change the system overnight. But we can choose not to become its components. Under the gaze of “Big Brother,” some may choose silence—but someone must choose to look back.Even if it’s just to say: “I know you’re watching me.”That, in itself, is proof that free will is not yet extinct.

为什么我们每个人都活得如此不安?

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Why Do We All Live in Constant Anxiety?

作者:华语

编辑:周志刚 责任编辑:罗志飞

高层的互斗、中产的焦虑、底层的绝望,从高高在上的掌权者到挣扎求生的普通人,安全感的缺失如同一把无形的刀,割裂了社会,刺痛了我们的灵魂。

一、最高层的噩梦,忠诚还是背叛

让我们先看看那些站在权力巅峰的人。他们,表面上掌控一切,风光无限,但他们的内心却被恐惧紧紧攫住。他们害怕什么?害怕“忠诚”的盟友在暗处磨刀,害怕一夜之间被推翻,害怕今日的荣华富贵化为明日的历史尘埃。忠诚?在这个权力至上的国家,忠诚不过是权谋博弈的筹码。他们日夜提防,步步为营,甚至不敢相信身边最亲近的人。历史上的刀光剑影,权力场上的尔虞我诈,无时无刻不在提醒他们:权力越高,背叛的阴影就越深。这种不安全感,如同寒风刺骨,让他们即便身处高位,也无法安然入睡。

二、中层的挣扎,跌落深渊的恐惧

再看看我们身边的中坚力量——那些忠诚于体制、埋头苦干的所谓的中产阶级和精英们。他们是社会的脊梁,是无数个日夜加班的写字楼灯光,是为了孩子教育咬牙攒钱的父母。他们努力、他们忠诚、他们相信只要奋斗就能守住来之不易的一切。然而,他们的内心深处,却有一个挥之不去的梦魇:一旦失足,便跌落深渊。体制内的害怕被反腐,体制外的害怕被裁员,有钱的害怕被政府盯上被围猎,一个意外就能让他们从云端坠入谷底。他们的安全感,脆弱得像一张薄纸,随时可能被生活的风暴撕得粉碎。这种不安全感,像毒药一样,侵蚀着他们的希望,让他们活得战战兢兢。

三、底层的呐喊,生存的绝境

对于社会底层的普通人,安全感的缺失更是一场赤裸裸的生存危机。他们是城市的清洁工,是工厂流水线上的工人,是为了一日三餐奔波的快递员。他们没有选择的余地,只有活下去的执念。房价像脱缰的野马,医疗费用像无底的黑洞,教育资源像遥不可及的星光,养老保障更是镜花水月。这些对他们来说,不是权利,而是遥不可及的奢侈品。一场大病,就能让一个家庭倾家荡产;一套房子,可能是几代人攒下的血汗钱;孩子的教育,是他们咬紧牙关的坚持;老无所依,是他们深夜辗转反侧的恐惧。他们在生存的边缘挣扎,社会的冷漠像一把刀,割得他们遍体鳞伤。这种不安全感,不是抽象的焦虑,而是每一天都真真切切压在心头的巨石。

让资源不再是少数人的特权,而是每个人的权利。不安全的感觉,不是某一个人的失败,而是整个社会的权利结构的失衡、资源分配的失衡。安全感,不是一个人能给自己的礼物,而是整个社会共同编织的温暖。我们需要一个让底层有希望、中层有保障、高层有约束且民主自由的、有社会安全网的社会。这样的社会需要民主与法治,需要宪政与自由。

Why Do We All Live in Constant Anxiety?

By Hua YuEdited by Zhou Zhigang | Executive Editor: Luo Zhifei

Abstract:From infighting among the elite to the anxiety of the middle class and the despair of the lower class, the lack of security has become an invisible blade—splitting society and wounding our collective soul.

I. The Nightmare at the Top: Loyalty or Betrayal?

Let us begin with those perched atop the hierarchy of power. On the surface, they appear to control everything—drenched in glory and influence. Yet beneath that facade lies a core gripped by fear.What are they afraid of?They fear that “loyal” allies may be sharpening knives behind their backs.They fear being overthrown overnight.They fear that today’s power and luxury may turn into tomorrow’s dust.

In a system where power is absolute, loyalty is nothing more than a bargaining chip in games of manipulation.They are constantly on guard, taking every step with paranoia, unable even to trust those closest to them.The palace intrigues of history and the constant scheming of the present remind them:The higher the position, the deeper the shadow of betrayal.

Their lack of security is like a cold wind cutting through the skin—so sharp and relentless that even the most powerful cannot sleep soundly at night.

II. The Struggles of the Middle: The Fear of Falling

Now let’s turn to society’s so-called “pillars”—the middle class and professionals who loyally serve the system and grind tirelessly each day.They are the backbone of the economy:—the ones keeping office lights burning late into the night,—the parents saving every penny for their children’s education,—the workers who still believe that hard work can preserve the modest comfort they’ve achieved.

But deep down, they live with a gnawing fear:One misstep could lead to total ruin.For those inside the system, it’s the fear of being purged in anti-corruption campaigns;for those outside, it’s the fear of sudden layoffs.The wealthy live in dread of government targeting and asset seizures.

In such a climate, a single misfortune can plunge them from the clouds into the abyss.

Their sense of security is as fragile as thin paper—easily torn apart by life’s next storm.This anxiety is like poison, corroding their dreams and forcing them to live in constant unease.

III. The Cry of the Bottom: The Desperation of Survival

For the working class at the bottom of the social ladder, the absence of security is not just a psychological burden—it is a daily, raw struggle for survival.

They are the street cleaners, the factory workers, the food couriers rushing through the city just to earn enough for one more day.

They have no choices—only the will to survive.

Housing prices are like runaway horses;healthcare costs are bottomless pits;quality education is a distant, unreachable star;retirement support is an illusion.

To them, these are not rights—they are unattainable luxuries.

A serious illness can bankrupt an entire family.A single apartment may consume generations of savings.Their children’s education is a commitment born of clenched teeth and sleepless nights.Growing old without support is a fear that haunts them in the dark.

They live on the edge, while society’s indifference cuts them open again and again.

This is not some abstract anxiety—this is a real, daily weight pressing on their hearts.

We must end the monopoly of resources by a privileged few and restore them as the rightful inheritance of all.

This pervasive insecurity is not a personal failure—it is a symptom of a broken system, of a society misaligned in its power structures and distribution of resources.

A true sense of security cannot be self-made—it must be woven collectively by society.

We need a system where:

the underprivileged can still hope,

the middle class can be protected,

and those in power are held accountable.We need a society built on freedom, democracy, the rule of law, and constitutional governance—with a real social safety net for all.

Only such a society can heal the wound that this invisible knife has carved into our collective spirit.