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It is known that the current triumphant Communist China is a product of the continuation of the Soviet Union, and, moreover, the First Russian Revolution served as a catalyst for the establishment of the modern Chinese nation on August 20, 1905 in Tokyo, when, thanks to Sun Yat-sen's many years of efforts, almost a dozen Chinese organizing revolutionaries were able to rally in The Tongmenghui United Union, the embryo of the future Kuomintang National Party and the leading force of the modernization Xinhai Revolution of 1911. Thanks to the “cultural revolution” of Mao Zedong, it was possible to renew the Chinese communist elite and thereby avoid its decay, stagnation and collapse, which happened to the late Soviet elite in the 1980s, and open the way for the “four modernizations” of Deng Xiaoping, which freed the grassroots Chinese subjectivity (grassroots enterprise). Thirty years of fantastic economic breakthrough, becoming the leader of the world race! About the moods and ambitions of the new Chinese generation that grew up in the years of modernization - an article by my former colleague at the Institute of Philosophy of the USSR Academy of Sciences, Doctor of Philosophy, a well-known original specialist in Chinese ideology Vladilen Georgievich Burov "Patriotism with a Chinese Cut"(Literaturnaya gazeta, Moscow, November 17-23, 2010, No. 45-46 / 6300 /, p. 9 "Planetarium" under the heading "World of Ideas"):

Burov V.G. speaking at the International Meeting of Sinologists in 2007

“Many processes taking place in the public consciousness of China remain practically unknown to us. Meanwhile, they are important for understanding the mindsets of the most diverse strata of Chinese society. And to understand what are the prospects for our relations with the Chinese dragon.

national pride

It should be emphasized that the vast majority of Chinese, regardless of age, education and upbringing, have a heightened sense of self-worth. This is due to historical reasons. Until the middle of the XIX century. China was a great empire with the richest, most ancient culture, which extended its political and spiritual influence to many neighboring countries and regions. As a result of the opium wars and the events that followed them, China actually becomes dependent first on the Western powers, and then on Japan. In the words of Mao Zedong, it becomes a semi-colony and ceases to play an independent role in the world community.

Only with the coming to power of the Communists, China really becomes the subject of international politics, the Chinese nation gains a sense of self-respect. Apparently, it is precisely this circumstance that explains the fact that many Chinese, including young people living in modern China, positively evaluate the activities of Mao Zedong, despite the “cultural revolution” he unleashed.

Chinese citizens may not approve of certain actions of the Chinese authorities, including the central ones, they may not like this or that communist politician, but when it comes to issues affecting national interests, there is practically complete unanimity.

Such attitudes have become more widespread and deeper, especially in recent years, as a result of the country's tremendous achievements in the field of economy and culture. The vast majority of Chinese people are now united by a sense of pride in their country, patriotism. The latter sometimes borders on radical, militant nationalism.

What they say "no"

A few years ago, a book appeared on the shelves of Chinese bookstores, which immediately became a bestseller. She went through several editions. The book was read, it was discussed everywhere - at universities, institutions, on trains and at home. It had a somewhat pretentious title - "China Can Say No" with the subtitle - "The Political and Emotional Choices We Face in the Post-Cold War Period."

The authors of the book were five young people in their thirties or early thirties - a journalist, a university teacher, a poet, and two more - freelancers. They frankly admitted that they were not specialists in international relations, that their book was a kind of emotional response to events in the world. But at the same time, they emphasized that their position reflects the mindset and feelings that exist among the people.

The general meaning of the book is contained in a few phrases of the preface, placed on the cover.

China says no, not to antagonize anyone, but for a more equal dialogue.

America cannot lead anyone, it can only lead itself.

Japan also cannot lead anyone. Sometimes she can't even control herself.

China also does not think of leading anyone. China only thinks about how to lead itself.

The book proposed seven points for the development of Chinese society.

First. China must firmly follow the socialist path, resist the pressure of the West, destroy its hopes for a broad evolution of its social system into a capitalist one. “If we can hold out for 10-15 years,” the authors wrote, “major changes favorable for our country will take place in the world, there will be a new upsurge in the international socialist movement.”

Second. It is necessary to prepare in advance for changes in the financial sector in order to protect ourselves from the "collapse of the US dollar" and the impact of the global financial crisis.

The third. The Chinese economy should not develop at a super-fast pace, an annual growth rate of 8 percent is quite sufficient. The successful solution of socio-economic issues by us will not allow the West to use them in its own interests.

Fourth. Our foreign policy must be flexible and skillful. In international matters, justice must be upheld, the policy of hegemony and brute force pursued by the United States and other Western states must be said "no" with full consciousness of one's rightness.

Fifth. When pursuing a policy of openness, it is necessary to strive to seize the initiative, to be guided by one's own interests. It is necessary to use the desire of Western countries to "open up the Chinese market" to receive foreign capital and technology in order to develop and strengthen our economy.

Sixth. In pursuing a policy of openness, national industry should be protected to the best of its ability. We must be vigilant so that those who eat "comprador food" do not lead us astray.

Seventh. It is necessary to develop high-tech production at state enterprises, support and strengthen them so that they can produce products that are competitive in the world market.

These ideas reflected a whole layer of public sentiments that were always widespread in China. It was a kind of manifesto of the nationalist-minded part of the Chinese youth, the Sino-centric public consciousness.

Feeling no joy

The mentality of the Chinese youth reflected in the book has not disappeared over time. They continued to exist and resurfaced in public life in the book “China Is Not Joyful,” which appeared in March 2009 and went through five editions in two months.

The authors of the articles, as in the first case, were five people. Among them are the publicist Wang Xiaodong, about whom the annotation says that the main theme of his essays is “the fight against racism” (in other words, against Western chauvinism), and one of the authors of the book “China Can Say No” Song Qiang.

This book's subtitle is: "Great Age, Great Purpose, Inner Concern, and Outer Trouble." Judging by the content of the book, its authors have a wide circle of acquaintances in the circles of the Chinese intelligentsia, among Western journalists and diplomats in Beijing.

In fact, the book deals with the future of the country, the place and role of China in the world community in the 21st century.

And here is the proposed program of action.

China must become a "heroic state with a far-sighted strategy."

"The People's Liberation Army must act in accordance with the main interests of China."

"Only the growth of production is the basis for the development of the state."

"Understand the hidden springs of stakes that the West makes in diplomacy."

One should “boldly eliminate inhumanity in the international community, inculcate honesty and, on the path of a strong state, free oneself from moral degradation.”

“In various spheres of modern society, it is necessary to eliminate “cultural voids”. If this is not done, we will not be able to correctly assess the political and economic reality, it will be impossible to achieve great goals.

The peculiarity of the book is anti-Americanism, criticism of various aspects of the life of American society and Western society in general. Wang Xiaodong, for example, directly writes that the US is not as strong as many Chinese believe, the current financial crisis has shown that American society is rotten from top to bottom. That in matters of race "whites consider us (Chinese) the biggest enemy." He explains the racism of the West, primarily the United States, towards the Chinese by the fact that other races and nations - Indians, natives of Southeast Asia, representatives of the black race - are closer to them than the Chinese, since their own culture is more backward and their language and culture easier to westernize than Chinese. But the Chinese should thank the Americans for their racism, because it is thanks to him that the Chinese nation continues to exist - “if you don’t want us, push us out, we will defend our culture. There has always been an unfriendly attitude towards representatives of the yellow race, especially towards the Chinese, and it still persists. Chinese scientists studying in the United States have no opportunities for growth, it is difficult to find work, so many of them return to their homeland.”

About the USSR and Russia

It should be emphasized that the sympathy of the authors of the book "China is not happy" is on the side of the Soviet Union and Russia. This is manifested in their assessment of the Russian-Georgian conflict, where they support the position of Russia, and in nostalgia for the powerful Soviet Union, which successfully opposed the United States, and in the approval of Putin's foreign policy, which, in their opinion, is aimed at upholding national interests. They write about the changing moods of today's Russian youth; if young people during the collapse of the Soviet Union were called the “Pepsi-Cola generation”, and the generation of the mid-90s. can be called “lost”, then in recent years, according to them, the young people of Russia have regained confidence in their abilities.

Song Qiang's reflections on the Soviet Union and Russia deserve to be quoted in full:

“The current psychological reality is that a historical tragedy has happened in Russia. The current young generation of Russia does not know that in its history there was the Soviet Union, the great Red Army and the great space program, everything that concerns the glory of the great state has already been thrown out of textbooks and basic books.

What else do they have left in their heads about several decades of existence of the Soviet Union? Complete hopelessness, cursed history - more fascist than fascism itself, a people living a life similar to bestial. The Soviet Union is not something that cannot be touched, its beauty is preserved in books and musical works, but its very realities no longer exist... The memory is already being erased. Leningrad was renamed St. Petersburg, all traces disappear without a trace, isn't this a tragedy for the entire nation?

The history of the Soviet Union is described as solid black designs filled with vile and bloody palace secrets. This is the pursuit of a sensation, and not the correct approach to the history of human civilization ...

I do not have much right to justify the history of the Soviet Union, but if we take as an example its complete collapse, then we have witnessed an amazing process of replacing one dominant description of history with another. The destruction of history, the change of memory, the correction of universally recognized things - this is how the change in the previously prevailing description takes place. But is history so superficial? I do not believe…"

Be a leader

The book constantly emphasizes that the path to China's transformation into a leader in the world community lies through the development of modern industries and the strengthening of the country's defense capability. “We shouldn't be giving away nearly two trillion dollars of hard-earned foreign exchange reserves to Americans. We must use them to improve the lives of the people, as well as for the production of aircraft, the implementation of the space program, the construction of nuclear submarines, missiles and aircraft carriers.

“Finance capital is essentially exploitation and fraud,” and there are so many people in the world doing useful work, cultivating the land, building houses, laying roads, doing scientific research, teaching, making films, opening restaurants. They make a greater contribution to the development of mankind than the "fighters of the financial front", but the latter have better material conditions, which "in fact, is evidence of the decay of society." In a healthy society, scientists, engineers, people who defend the Motherland, entrepreneurs engaged in production, and after them outstanding artisans, agronomists, teachers, cooks, as well as famous artists, athletes, writers, editors, journalists, should have the best material conditions first of all.

China has two great goals, writes Wang Xiaodong. The first is to eliminate violence in the world and establish peace. The second is to manage more resources than China has today. Putting the world's resources in the hands of the Chinese will ensure their good management and use, the authors are convinced.

And then follows a very remarkable conclusion: we must lead this world. “From the point of view of the history of human civilization, we have the greatest rights to lead this world, and the West, the people of the West should take second place. I recognize the greatness of Western civilization, but from the point of view of the history of all mankind, China has more rights than they have to lead.”

Trade with a sword in hand

An article titled "People's Liberation Army (PLA) Should Follow China's Central Interests" argues that PLA forces should somehow be present where China's basic economic interests are. And then a frank confession: “When it comes to the possibility of starvation for 1 billion 300 million people, we should forget about high moral principles. China's right to lead is backed by China's entire history." "Holding a sword, trade" is the best policy. We must conduct trade, not military competition. But when we have a trading competition, we must always have a sword in our hands. We must be friends with the whole world, but look after our own interests.”

Wang Xiaodong takes these ideas to their logical conclusion: “China, of course, should manage more territories and resources in the world. I am not talking about the annexation of territory, but only about leadership and management. I believe we can govern better than the Americans and other Westerners."

Answering the question posed in the title of the book, what drives its authors - a heightened sense of national dignity or radical (militant) nationalism, one can say: both. Moreover, if the first can be somehow understood and justified, then the second cannot but be alarming. For if we allow even the hypothetical possibility of the practical implementation of the recommendations of the same Wang Xiaodong, then we must then talk about the possibility of a serious danger for the entire international community, but above all for China's neighbors, to which Russia belongs.

Two years ago, Professor Vladilen Georgievich Burov gave the following interview to a Harbin journalist - “I will describe the development of China with my impressions” (http://www.partnery.cn　　 2008-09-26 17:06:57):

Burov Vladilen Georgievich - Doctor of Philosophical Sciences, Professor of the Department of the History of Socio-Political Doctrines, a well-known modern sinologist in Russia. Over the past years, he managed to visit China more than forty times, he visited almost all major cities of the country, but the city of Harbin will always remain a real homeland in his heart. Seeing the journalist, 75-year-old Burov V.G. He shook the hand of the one who came up and said, “I was born in Harbin. We are countrymen!”

“I love Harbin very much and I have a special feeling for this city. This is not only because I was born here, but more importantly, Harbin always strives forward, at the same pace with the general movement of its country.”

The elderly man recalled with deep feeling and told the story in fluent Chinese: “It was fate that my whole life is closely connected with Harbin: in 1931, I was born in this wonderful city. My father was a diplomat at the USSR Consulate in Harbin. I was born in a building located on the street. Yaojingze in the Nangang area. Until now, in the column of my passport at the place of birth, “Harbin, China” is filled in. I am proud that I was born here and that I am from Harbin! - the deep eyes of the interlocutor are full of tears and he spoke with undisguised excitement.

Burov Vladilen Georgievich was fond of Chinese culture all his life and still works as a board member of the International Confucian Association. In 1950, he returned to China for the first time. More than forty trips around the country left him with a deep and special impression of his second homeland. “In the 50s and 60s, I saw that the Chinese lived very poorly, which was obvious from the color of the people's clothes. Almost everyone - old and young, men and women - dressed in dark green, gray or black, which created a depressing impression. At that time, the Chinese had a predominantly narrow outlook and conservative ideas. The life of the people was generally on a low level,” the whole story continued in very good Chinese.

“Earlier, it was rare to meet the Chinese in Europe, but now they live in many countries: the USA, Great Britain, France, Australia, Greece, etc. The Chinese got rich and began to travel abroad,” continued Vladilen Georgievich.

“The living conditions of the Chinese people have also become much better. In the 80s, there were not very many buildings in Harbin, especially since their appearance was almost the same. There were almost no high-rise residential buildings. In 2004, I arrived and noticed that many high-rise beautiful buildings appeared. And today's Harbin has become a completely new beautiful city. Now the exchange between the Russian Federation and the PRC, in particular between the peoples of both countries, has become active and frequent. Many media promptly cover information about cooperation in the political, economic, cultural and other sectors between the two countries.”

In 2006, as a member of the Association of Russian and Chinese Business Entrepreneurs, Burov Vladilen Georgievich took part in the 17th Harbin International Trade and Economic Fair. This was his third trip "home". He said that many historical places remained in Harbin and numerous modern quarters appeared, so the city for him, on the one hand, is native and, at the same time, as if unfamiliar. The city government pays great attention to the protection of cultural monuments, so the buildings and streets in the city in the Russian style, as well as the culture of a foreign country, are still preserved. Some buildings that testify to the friendship between Russia and China are in good condition - this makes me feel warm and cared for. Even the wooden floor in the building where I was born has remained the same, it has not even faded. Vladilen Georgievich admired: “Harbin reflects not only its history, but also the present. The city becomes more beautiful every year. The rate of development and progress of Harbin is amazing! As the central city of Northeast Asia, it has developed significantly in economics, scientific technology, culture and education in recent years.”

Before leaving Harbin, Vladilen Georgievich bought bread made according to a Russian recipe and several packets of sauerkraut. “You can only find such bread in Harbin. Many Russians love him. I will bring it just for them, so that they also remember Harbin, like me.”

Vladilen Georgievich said that, as a scientist who retains a deep feeling for China, he is simply obliged to acquaint the Russian people with modern China. Through his contribution, he himself must promote the exchange between Russia and Harbin in the field of culture, education, etc. For this, he specially wrote the book "China and the Chinese through the Eyes of a Russian Scientist." In his monograph, Vladilen Georgievich outlined the process of China's development with personal impressions, especially the changes in the country over the past 20 years. Burov Vladilen Georgievich - a specialist in the history of Eastern philosophy and modern Eastern philosophy, Chinese philosophy, political philosophy of the countries of the East. He has over 10 publications on the ideologies of Mao Zedong and Deng Xiaoping, as well as other articles in the book "Triple Representation", which caused a huge response in Russian scientific circles. “The experience of China deserves generalization and study in Russia. This is a generally accepted opinion,” he said. (Translation: Bi Xiaohong)
http://skurlatov.livejournal.com/1078908.h tml

(b. 08/07/1931) - special. on the history of the East. philosophy and modern east Philosophical, Chinese philosophy, politics philosophy countries of the East; Dr. Philosophy Sciences. Genus. in Harbin (China). Graduated from whale. Moscow branch. Institute of Oriental Studies (1954), Ph.D. Institute of Physics of the Academy of Sciences of the USSR (1959). Since 1959 - at the Institute of Physics of the Academy of Sciences of the USSR (now RAS), leading. n. from. Dr. diss. - "Modern Chinese Philosophy" (1985). In the works of B. for the first time in Russian. philosophy The literature analyzes the views of a number of Chinese philosophers of the 17th century, provides a detailed explanation of the materialistic. the nature of their philosophy. the concept of "Chinese enlightenment" is substantiated. For the first time in Russian lang. and in the world literature characterizes the main. stages of whale development. philosophy in the 20-70s. XX century., The history of Marx is presented in an integral form. philosophy in China.
Cit.: Worldview of the Chinese thinker Wang Chuan-shan. M., 1976; Li Da and the spread of Marxist ideas in China // Problems of the Far East. 1983. No. 2; Chinese Philosophical Science at the Crossroads // VF. 1984. No. 3; Li Da and Marxist Sociology in China // Peoples of Asia and Africa. 1986. No. 1; Propaganda of Marxist philosophy in China in the 30-40s of the XX century. // Problems of the Far East. 1986. No. 4; The ideology of the Kuomintang period // Modern history of China. 1928-1949. M., 1984; Big changes // Kommunist. 1987. No. 17; Modernization of Taiwanese society. M., 1998.

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(b. 08/07/1931) - special. on the history of the East. philosophy and modern east Philosophical, Chinese philosophy, politics philosophy countries of the East; Dr. Philosophy Sciences. Genus. in Harbin (China). Graduated from whale. Moscow branch. Institute of Oriental Studies (1954), Ph.D. Institute of Physics of the Academy of Sciences of the USSR (1959). Since 1959 - at the Institute of Physics of the Academy of Sciences of the USSR (now RAS), leading. n. from. Dr. diss. - "Modern Chinese Philosophy" (1985). In the works of B. for the first time in Russian. philosophy The literature analyzes the views of a number of Chinese philosophers of the 17th century, provides a detailed explanation of the materialistic. the nature of their philosophy. the concept of "Chinese enlightenment" is substantiated. For the first time in Russian lang. and in the world literature characterizes the main. stages of whale development. philosophy in the 20-70s. XX century., The history of Marx is presented in an integral form. philosophy in China.

Op.: Worldview of the Chinese thinker Wang Chuan-shan. M., 1976 ;Li Da and the spread of Marxist ideas in China // Problems of the Far East. 1983. No. 2;Chinese Philosophical Science at the Crossroads // VF. 1984. No. 3;Li Da and Marxist Sociology in China // Peoples of Asia and Africa. 1986. No. 1;Propaganda of Marxist philosophy in China in the 30-40s of the XX century. // Problems of the Far East. 1986. No. 4;The ideology of the Kuomintang period // Modern history of China. 1928-1949. M., 1984 ;Big changes // Kommunist. 1987. No. 17;Modernization of Taiwanese society. M., 1998.

Meanings in other dictionaries

Burov, Anatoly Konstantinovich

General Director of CJSC "Volzhskaya munufaktura" since 1994, Chairman of the Board of Directors of JSC "Krasinets" (Vichuga, Ivanovo region); was born in 1954 in Vichuga; graduated from the Ivanovo Textile Institute with a degree in engineer-technologist in 1977, the Academy of the Ministry of Internal Affairs of the USSR with a degree in law in 1988; was at Komsomol work, was the second secret ...

Burov, Andrey Konstantinovich

Genus. 1900, d. 1957. Architect, worked on projects of large-block (1939-1941) and large-panel (1948-1949) residential buildings. In 1956, he invented a method for manufacturing fiberglass anisotropic building materials. Doctor of Technical Sciences. ...

Burov, Konstantin Fyodorovich

(1854, Yaroslavl province. - 1936) In 1894 he received from the Ministry of Internal Affairs TSK the right to carry out work on civil. builds. and road section. The architect worked. in MSDP. Works in Moscow: profitable houses: st. Neglinnaya, 15 (1892) ., 4 (1908), Khlebny per., 26 (1904); school in M. Znamensky settlement...

Burov, Vladilen Georgievich

(b. 08/07/1931) - special. on the history of the East. philosophy and modern east Philosophical, Chinese philosophy, politics philosophy countries of the East; Dr. Philosophy Sciences. Genus. in Harbin (China). Graduated from whale. Moscow branch. Institute of Oriental Studies (1954), Ph.D. Institute of Physics of the Academy of Sciences of the USSR (1959). Since 1959 - at the Institute of Physics of the Academy of Sciences of the USSR (now RAS), leading. n. from. Dr. diss. - "Modern Chinese Philosophy" (1985). In the works of B. for the first time in Russian. philosophy The literature analyzes the views of a number of Chinese philosophers of the 17th century, provides a detailed explanation of the materialistic. the nature of their philosophy. the concept of "Chinese enlightenment" is substantiated. For the first time in Russian lang. and in the world literature characterizes the main. stages of whale development. philosophy in the 20-70s. XX century., The history of Marx is presented in an integral form. philosophy in China.

Op.: Worldview of the Chinese thinker Wang Chuan-shan. M., 1976 ;Li Da and the spread of Marxist ideas in China // Problems of the Far East. 1983. No. 2;Chinese Philosophical Science at the Crossroads // VF. 1984. No. 3;Li Da and Marxist Sociology in China // Peoples of Asia and Africa. 1986. No. 1;Propaganda of Marxist philosophy in China in the 30-40s of the XX century. // Problems of the Far East. 1986. No. 4;The ideology of the Kuomintang period // Modern history of China. 1928-1949. M., 1984 ;Big changes // Kommunist. 1987. No. 17;Modernization of Taiwanese society. M., 1998.

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