Apart from their other characteristics, the outstanding thing about China's 600 million people is that they are “poor and blank”. This may seem a bad thing, but in reality it is a good thing. Poverty gives rise to the desire for changes, the desire for action and the desire for revolution. On a blank sheet of paper free from any mark, the freshest and most beautiful characters can be written; the freshest and most beautiful pictures can be painted.
Interpretation
Poverty can inspire a longing for change and the potential for new beginnings.
In this quote, Mao Zedong reflects on the paradoxical nature of poverty and a lack of established ideologies. He suggests that being 'poor and blank' represents not just a limitation but an opportunity; poverty fuels the desire for change and action, while being unmarked allows for the creation of new and beautiful ideas, unrestrained by past experiences or failures. Thus, he emphasizes the potential for revolution and creativity that can arise from such a state.
In practice
During a speech on social reform, a leader could reference this quote to highlight the importance of change in society.
Saying Good-bye to the God of Disease (2) Thousands of willow branches in a spring wind. Six hundred million of China, land of the gods, and exemplary like the emperors Shun and Yao. A scarlet rain of peach blossoms turned into waves and emerald mountains into bridges. Summits touch the sky. We dig with silver shovels and iron arms shake the earth and the Three Rivers. God of plagues, where are you going? We burn paper boats and bright candles to light his way to heaven.
We must have faith, first, that the peasant masses are ready to advance step by step along the road of socialism under the leadership of the Party, and second, that the Party is capable of leading the peasants along this road. These two points are the essence of the matter, the main current.
Capture of Nanking Rain and a windstorm rage blue and yellow over Chung the bell mountain as a million peerless troops cross the Great River. The peak is a coiled dragon, the city a crouching tiger more dazzling than before. The sky is spinning and the earth upside down. We are elated yet we must use our courage to chase the hopeless enemy. We must not stoop to fame like the overlord Hsiang Yu. If heaven has feeling it will grow old and watch our seas turn into mulberry fields.
All the reputedly powerful reactionaries are merely paper tigers. The reason is that they are divorced from the people. Look! Was not Hitler a paper tiger? Was Hitler not overthrown? U.S. imperialism has not yet been overthrown and it has the atomic bomb. I believe it also will be overthrown. It, too, is a paper tiger.
We think too small, like the frog at the bottom of the well. He thinks the sky is only as big as the top of the well. If he surfaced, he would have an entirely different view.
Rivers and mountains are beautiful and made heroes bow and compete to catch the girl- lovely earth. Yet the emperors Shih Huang and Wu Ti were barely able to write. The first emperors of the Tang and Sung dynasties were crude. Genghis Khan, man of his epoch and favored by heaven, knew only how to hunt the great eagle. They are all gone. Only today are we men of feeling.
You Christians look after a document containing enough dynamite to blow all civilisation to pieces, turn the world upside down and bring peace to a battle-torn planet. But you treat it as though it is nothing more than a piece of literature.
Where, after all, do universal human rights begin? In small places, close to home.
Could I get mansions covering ten thousand miles, I'd house all the poor scholars and make them beam with smiles
Tell me, where in life is there a value that would make us consider suicide uncalled for on principle! Love? Or friendship? I guarantee that friendship is not a bit less fickle than love and it is impossible to build anything on it. Self-love? I wish it were possible.
Anarchism does not repudiate the right of ownership, but it has a conception thereof sufficiently different from [others'] to include the possibility of an end of that social organization which will arise, not out of the ruins of government, but out of the transformation of government into voluntary association for defence.
It is exceedingly difficult to maintain a sense of absence without turning that absence into some kind of presence
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