In the foregoing we have explained the historical characteristics of Chinese politics in the new period and the question of the new-democratic republic. We can now proceed to the question of culture.
A given culture is the ideological reflection of the politics and economics of a given society. There is in China an imperialist culture which is a reflection of imperialist rule, or partial rule, in the political and economic fields. This culture is fostered not only by the cultural organizations run directly by the imperialists in China but by a number of Chinese who have lost all sense of shame. Into this category falls all culture embodying a slave ideology. China also has a semi-feudal culture which reflects her semi-feudal politics and economy, and whose exponents include all those who advocate the worship of Confucius, the study of the Confucian canon, the old ethical code and the old ideas in opposition to the new culture and new ideas. Imperialist culture and semi-feudal culture are devoted brothers and have formed a reactionary cultural alliance against China's new culture. This kind of reactionary culture serves the imperialists and the feudal class and must be swept away. Unless it is swept away, no new culture of any kind can be built up. There is no construction without destruction, no flowing without damming and no motion without rest; the two are locked in a life-and-death struggle.
As for the new culture, it is the ideological reflection of the new politics and the new economy which it sets out to serve.
As we have already stated in Section 3, Chinese society has gradually changed in character since the emergence of a capitalist economy in China; it is no longer an entirely feudal but a semi-feudal society, although the feudal economy still predominates. Compared with the feudal economy, this capitalist economy is a new one. The political forces of the bourgeoisie, the petty bourgeoisie and the proletariat are the new political forces which have emerged and grown simultaneously with this new capitalist economy. And the new culture reflects these new economic and political forces in the field of ideology and serves them. Without the capitalist economy, without the bourgeoisie, the petty bourgeoisie and the proletariat, and without the political forces of these classes, the new ideology or new culture could not have emerged.
These new political, economic and cultural forces are all revolutionary forces which are opposed to the old politics, the old economy and the old culture. The old is composed of two parts, one being China's own semi-feudal politics, economy and culture, and the other the politics, economy and culture of imperialism, with the latter heading the alliance. Both are bad and should be completely destroyed. The struggle between the new and the old in Chinese society is a struggle between the new forces of the people (the various revolutionary classes) and the old forces of imperialism and the feudal class. It is a struggle between revolution and counter-revolution. This struggle has lasted a full hundred years if dated from the Opium War, and nearly thirty years if dated from the Revolution of 1911.
But as already indicated, revolutions too can be classified into old and new, and what is new in one historical period becomes old in another. The century of China's bourgeois-democratic revolution can be divided into two main stages, a first stage of eighty years and a second of twenty years. Each has its basic historical characteristics: China's bourgeois-democratic revolution in the first eighty years belongs to the old category, while in the last twenty years, owing to the change in the international and domestic political situation, it belongs to the new category. Old democracy is the characteristic of the first eighty years. New Democracy is the characteristic of the last twenty. This distinction holds good in culture as well as in politics.
How does it manifest itself in the field of culture? We shall explain this next.
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Selected Works of Mao Tse-tung
ON NEW DEMOCRACY
January 1940
https://www.marxists.org/reference/archive/mao/selected-works/volume-2/mswv2_26.htm
