Marxism and Mao Zedong

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Maoism, also known as Mao Zedong Thought (simplified Chinese: 毛泽东思想; traditional Chinese: 毛澤東思想; pinyin: Máozédōng sīxiǎng), is a political theory derived from the teachings of the Chinese political leader Mao Zedong (1893–1976). Its followers, known as Maoists, consider it as an anti-Revisionist form of Marxism. Developed during the 1950s and 1960s, it was widely applied as the political and military guiding ideology of the Communist Party of China (CPC). It fell into disfavour in China in 1978, when Deng Xiaoping introduced sweeping reforms. Maoism is also used to refer to Mao's belief in the mobilization of the masses, particularly in large-scale political movements; it can also refer to the egalitarianism that was seen during Mao's era as opposed to the free-market ideology of Deng Xiaoping; some scholars additionally define personality cults and political sloganeering as "Maoist" practices. Contemporary Maoists in China criticize the social inequalities created by a capitalist and "revisionist" Communist party. Internationally, Maoist organizations mainly draw upon Mao's ideology of the People's War, mobilizing large parts of rural populations to revolt against established institutions by engaging in guerrilla warfare. Notable Maoist organizations and armed groups currently exist in several countries, most notably the Shining Path in Peru, the Naxalites in India, and the Communist Party of Nepal (Maoist); the latter of which is the only current Maoist party holding power through a democratic process.[1] Maoism also pushes for an adapted version of Trotskys theory of permanent revolution. This theory, known as the theory of 3 permanent world revolutions, is a core aspect of Marx-Lenin-Origins Although often described as an evolution of Marxism/Leninism, Maoism is defined more by its theoretical and ideological departures from orthodox Marxism or Leninism than by its similarities to the Western versions of modern socialism. Thus, the origins of Maoism cannot be found in Marxist writings alone, but also in the modern Chinese intellectual tradition in which he was raised. The modern Chinese intellectual tradition

The modern Chinese intellectual tradition of the turn of the twentieth century is defined by two central concepts, iconoclasm and nationalism.[2] Iconoclastic revolution/anti-Confucianism
By the turn of the twentieth century, a proportionately small yet socially significant cross-section of China's traditional elite (i.e. landlords and bureaucrats), found themselves increasingly skeptical of the efficacy and even the moral validity of Confucianism.[3] These skeptical iconoclasts formed a new segment of Chinese society, a modern intelligensia, whose arrival, or as lauded historian of China Maurice Meisner would label it, their defection, heralded the beginning of the destruction of the gentry as a social class in China.[4] The fall of the last Chinese imperial dynasty in 1911 marked the final failure of the Confucian moral order, and did much to make Confucianism synonymous with political and social conservatism in the minds of Chinese intellectuals. It was this association of conservatism and Confucianism which lent to the iconoclastic nature of Chinese intellectual thought during the first decades of the Twentieth century.[5] Chinese iconoclasm was expressed most clearly and vociferously by Chen Duxiu during the New Culture Movement which occurred between 1915 and 1919.[6] Proposing the, "total destruction of the traditions and values of the past," the New Culture Movement was spearheaded by the New Youth, a periodical which was published by Chen Duxiu and which was profoundly influential on a young Mao Zedong whose first published work appeared on the magazine's pages.[6] Nationalism and the appeal of Marxism

Along with iconoclasm, radical anti-imperialism dominated the Chinese intellectual tradition and slowly evolved into a fierce nationalist fervor which influenced Mao's philosophy immensely and was...
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