Mao: The Unknown Story

As conscience always implies some concern for other people, and is not a corollary of hedonism, Mao was rejecting the concept. His view was: “I do not think these [commands like ‘do not kill,’ ‘do not steal,’ and ‘do not slander’] have to do with conscience. I think they are only out of self-interest for self-preservation.” All considerations must “be purely calculation for oneself, and absolutely not for obeying external ethical codes, or for so-called feelings of responsibility …”

Absolute selfishness and irresponsibility lay at the heart of Mao’s outlook.

These attributes he held to be reserved for “Great Heroes”—a group to which he appointed himself. For this elite, he said:

Everything outside their nature, such as restrictions and constraints, must be swept away by the great strength in their nature … When Great Heroes give full play to their impulses, they are magnificently powerful, stormy and invincible. Their power is like a hurricane arising from a deep gorge, and like a sex-maniac on heat and prowling for a lover … there is no way to stop them.

The other central element in his character which Mao spelled out now was the joy he took in upheaval and destruction. “Giant wars,” he wrote, “will last as long as heaven and earth and will never become extinct … The ideal of a world of Great Equality and Harmony [da tong, Confucian ideal society] is mistaken.” This was not just the prediction that a pessimist might make; it was Mao’s desideratum, which he asserted was what the population at large wished. “Long-lasting peace,” he claimed:

is unendurable to human beings, and tidal waves of disturbance have to be created in this state of peace … When we look at history, we adore the times of [war] when dramas happened one after another … which make reading about them great fun. When we get to the periods of peace and prosperity, we are bored … Human nature loves sudden swift changes.

MAO SIMPLY COLLAPSED the distinction between reading about stirring events and actually living through cataclysm. He ignored the fact that, for the overwhelming majority, war meant misery. He even articulated a cavalier attitude towards death:

Human beings are endowed with the sense of curiosity. Why should we treat death differently? Don’t we want to experience strange things? Death is the strangest thing, which you will never experience if you go on living … Some are afraid of it because the change comes too drastically. But I think this is the most wonderful thing: where else in this world can we find such a fantastic and drastic change?

Using a very royal “we,” Mao went on: “We love sailing on a sea of upheavals. To go from life to death is to experience the greatest upheaval. Isn’t it magnificent!” This might at first seem surreal, but when later tens of millions of Chinese were starved to death under his rule, Mao told his inner ruling circle it did not matter if people died — and even that death was to be celebrated. As so often, he applied his attitude only to other people, not to himself. Throughout his own life he was obsessed with finding ways to thwart death, doing everything he could to perfect his security and enhance his medical care.

When he came to the question “How do we change [China]?” Mao laid the utmost emphasis on destruction: “the country must be … destroyed and then reformed.” He extended this line not just to China but to the whole world — and even the universe: “This applies to the country, to the nation, and to mankind … The destruction of the universe is the same … People like me long for its destruction, because when the old universe is destroyed, a new universe will be formed. Isn’t that better!”

These views, worded so clearly at the age of twenty-four, remained at the core of Mao’s thinking throughout his life. In 1918, he had little prospect of putting them into practice and they had no impact, though he seems to have been someone who made an impression. His teacher Yang Chang-chi wrote of him in his diary of 5 April 1915: “My student Mao Tse-tung said that … his … father was a peasant and is now turning into a merchant … And yet, he [Mao] is so fine and outstanding. Really hard to come by … As peasant stock often produces extraordinary talents, I encouraged him …” But Mao did not appear to have leadership qualities. Another teacher of his said later that he showed “no special talent for leadership” at school. When he tried to form a sort of club and put up notices, only a few people turned up and it did not come to anything. When a dozen friends formed a New People’s Study Society in April 1918, Mao was not elected its leader.