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[National Oppression] [Theory]
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One spoiled reactionary bunch

How can we realistically get people in Amerika who are engrossed by individual pursuits and whose priorities are dominated and determined by the values of capitalism (e.g., material and financial acquisition, private motivated endeavors, etc.) to truly care for human beings in other parts of the world on a sustained and meaningful basis when in fact we can't even get most to give a damn for their so-called fellow citizens or oppressed nationalities right here in the "land of milk and honey and peaches and cream?"

I mean, let's be real right up the block, around the corner or across the Manhattan bridge, there is no genuine concern as the "Love Thy Neighbor" command has absolutely no lasting potency over the hearts and minds of the multitude in this cruel nation. We know it's a "dog eat dog" mentality out there and the "survival of the fittest" complex is the prevailing cornerstone of Capitalism.

The United Snakes is a cannibalized beast! Fundamentally, the problem is world-view. By world-view I don't merely mean how one views life, but I also mean the culture that cultivates and rationalizes this world-view. Obviously, as a culture capitalism is all around us and touches every aspect of our lives (i.e., financially, medically, educationally, psychologically, morally, recreationally, sexually, etc.).

Thus, it is really a wonder that the citizens and oppressed nationalities of the Amerikan Empire are a spoiled and reactionary bunch? Opportunism and free-loading are the true favorite Amerikan past times and not the NBA or NFL - well, I better add deep denial to this list of obsessions. And yes, this "equally" applies to the New Afrikan colonized nation in which I struggle to help realize its due right to liberation and state power.

"We" are a truly chicken shit culture that prides itself on fuckin' over people and being criminally indifferent toward those who are bombed, raped, robbed, and murdered by ruling class genocidal pirates. Yes, the masses too want to share in the booty, that's precisely why the "booty call" is so popular in the mass psyche. Let us in on the kill or stolen loot and we'll shut the hell up with all of this "keep hope alive" crap.

From the ghetto-hell Thug, the papered ass paid and sold "working class", etc. Amerika is a self-indulged - PIMP! "That bitch betta have my money" is its clarion. Alienation is the quintessential hallmark of capitalism as it is a system rooted in private property and irrational estrangement from mother nature as she is perceived and treated as nothin' more than an entity to be dominated and exploited just as the human woman. Most everybody is driven to get their "piece of the pie" or some "blood diamond bling" and couldn't give a fuck about what suffers to make such possible.

Now that's being a realist and true revolutionary in commitment and dialectical analysis and anything less is game by those who are prisoners of the pimp complex, period! This shit ain't hard to tell as reality speaks her truth by those bold enough in their politics and conscience to listen.

The sanctioned methods (virtues) of being a Rockerfella cutthroat, a Ford backstabber, Dole shrewdly manipulative and Al Capone brutally competitive are the foundational principles of capitalism (Amerika) as folks like Suge Knight, Russell Simmons, Bill Gates, Don King, et al. have learned to apply most effectively by observing the Wall Street sharks in their frenzied "I gotta get mines, you gotta get yours" ideology of "me, myself, and I." Until this shit really appalls you or makes one sick at the damn stomach, nothing will move the masses to struggle for a more just world as it for now is - just about us.

Myself, I'm counting on an economic melt-down and wars of international liberation with the aim of building localized strategic communalist-oriented zones of undyin' revolution on a fraternal basis.

The game - game my ass this be some real death-blood human misery shit that is serious - of capitalism is raw and murderous and most in this nation know and accept this rule as an inevitable reality as to their minds the greed impulse is simply too formidable a human quality to ever check and this is exactly one of the main reasons most believe in apathy, the ruling classes propaganda (i.e. feed on it like candy) as to communism supposedly being a naive and utopian idea.

How do we make the communal idea - imperative - attractive or appealing on a mass level in the face of say a Jay-Z, 50cent, Queen Latifa, Lil-Kim, Magic Johnson, Oprah, Coby Bryant, et al. bubbling in out-of-control wealth or the rewards of capitalism? Who wants to genuinely forfeit their dream or aspiration of one day possibly being just like Mike? The images of abundance and happiness in wild extravagance, though most shall never be in a position to experience such decadent and truly spiritually void life, has inordinate power over their minds and hearts of most people in the "land of the free."

The illusion is so powerful that people don't even bother to consider or even see the blatant contradiction in the saying "land of the free" when in fact one must pay for everything in this society - "from tha craddle to tha grave!" One can't even escape capitalism's parasitic reach in the fuckin' coffin...pathetic and sadistic are the values of Capitalist man and woman indeed.

A callous vampire and leech is what Amerika and imperialist countries like her are where "though shalt not worship idols" is nothin' more than a commercial brand for or in the name of profit.

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[Theory] [Organizing] [ULK Issue 1]
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Terminology: Prisoners, inmates or captives

Please, comrades at MIM, I have one small favor to ask. Please do not address us as "inmate" or "prisoner" or a number. We are "captives". Please address us as "captives."

An inmate is one who is brainwashed to believe he or she is still part of the U.S. An establishment that bows down and conforms and obeys the pigs and snakes and dogs, who hopes and dreams of being part of the USA system again. An inmate has a parole date within 5 to 10 years, with half time, and is totally controlled by his or her parole date.

A prisoner/number is one who believes and is brainwashed by some kind of prison gang and believes this gang is looking out for his or her best interest. One who does nothing to better themselves or educate themselves. One who sports an Amerikan flag on his or her coffee cup, roots for some u.s. corporate football/baseball/basketball team, who speaks and thinks the typical cretin prisoner mentality.

A captive informs him or herself, educates him or herself, understands the power of strong unconditional unity, always resist and fights to defeat their nazi-plutocratic pig captors, one being exploited by his or her captor to extort profit.

MIM responds: The Prison Ministry has long had a policy of using the term "prisoner" and not the term "inmate," so we have agreement there. Many have made the same distinction between the terms that this comrade makes.

We have always used the term prisoner because it makes clear the captive relationship between the imprisoned and those doing the imprisoning. In fact, we consider all prisoners political prisoners, precisely because of the political nature of the criminal injustice system that makes political distinctions between arrests, trials, juries, laws and sentences to disproportionately lock up oppressed nations.

We can generally agree with the break down of prisoners into three groups, those allied with imperialism, those opposed to it and those who are stuck in a lumpen mentality and potential allies to either of the first two groups. However, as an extremely oppressed group of people there is much potential for the revolutionary awakening of the imprisoned lumpen. And as one of the few groups in the united $tates that are potential allies to liberation struggles as a group, we can refer to them as "prisoners" and mean it to designate prisoners as being of the "masses." The degree that we need to divide the group we call "prisoners" will change as the struggle advances and it will be useful in certain contexts, but generally they are "prisoners" and therefore potential allies, if not explicit allies. We are not convinced that the term "captive" does a better job clarifying this than the term prisoner. We welcome feedback on this question from our readers as we are always working to refine our language to serve our political purposes.

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[New Afrikan Black Panther Party] [Theory] [California]
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Combatting Wrong Ideas from Huey Newton Late in Life

This article was written in response to a prisoner who submitted an article about Huey Newton supporting Newton's political line from the later years of his life. MIM has written extensively about Newton's correct political line during the days of the Black Panther Party and also criticism of his line from later in life. See https://www.prisoncensorship.info/archive/etext/bpp/index.html for writings by the BPP and MIM's articles on them.

Greetings and my best to you. I read your piece, "Huey P. Newton - revisited." I found it extremely interesting although at this point the depth of my knowledge of Newton's writings is still insufficiently shallow, so I'll limit myself to those issues you raised.

Newton and those around him were by far the most theoretically advanced within the settler empire at that time. Although they were not infallible, and it is from their mistakes, as well as their successes, that lessons must be drawn. There is an abundance of material written and practical experiences to draw from. From the quotations that you drew from in your piece, you emphasize in a favorable light, Newton's mistakes rather than criticizing them constructively in order to foster the advancement of theory and practice.

I wasn't aware that Newton was a steadfast adherent of the theory of "the negation of the negation." This is interesting considering that Newton was not only a student and practitioner of Maoism, but well versed in his works. You see Mao had a different take on this. In his 1964 "Talk on questions of philosophy" he said, '…Engels talked about the three categories but as for me, I don't believe in two of those categories. The juxtaposition, on the same level, of the transformation of quality and quantity into one another, the negation of the negation, and the law of opposites, is 'triplism', not 'monism.' The most basic thing is the unity of opposites. The transformation of quality and quantity into one another is the unity of opposites quantity and quality. There is no such thing of the negation of the negation. Affirmation, negation, affirmation, negation. Slave holding society negated primitive society, but with reference to feudal society it constitutes in turn, the affirmation. Feudal society constituted the negation in relation to slave holding society, but it was in turn the affirmation with reference to capitalist society. Capitalist society was the negation in relation to feudal society, but it is in turn, the affirmation in relation to socialist society…'

Mao was asserting that the transformation of quantity and quality into one another is not a separate process, but another aspect in the same process in the struggle of opposites, i.e., the law of the unity of opposites. In particular regards to the negation of the negation, I've struggled with this for some time and I'm convinced Mao's line on this process is an accurate reflection of objective reality.

Dialectical materialism reveals to us that all objects and phenomena are not only in motion in relation to other objects and phenomena, but of greater significance, it reveals to us that all objects and phenomena are in a reciprocal relationship, interpenetrating and exerting their influence on one another's development in a perpetual process of internal qualitative transformation. I'm sure that you're well aware of this already, but it's necessary to review as it is relevant to our discussion.

To expand on this further is to understand that we humans will never know the secrets of the "Beginning" or the "End" as Newton insisted, because for objective matter there is no beginning or end, only an endless process of transformation. This has been born out through scientific experiments. So long as we humans are in existence as a species, with each new transformation of matter, especially those brought about by humans, new questions (and consciousness in general) will reflect and arise in correspondence to these new transformations, and more knowledge will continuously be gained, further penetrating the nature of matter and its secrets.

This is reinforced with the law of conservation and transformation of energy which was first discovered in the 19th century, thus confirming Descartes 17th century principle that the quantity of motion in the world is constant. This law and other discoveries have demonstrated that all the various forms of motion of matter - magnetism, chemical energy, heat, mechanical energy, light, solids, liquids, gases, … all transform into one another under given conditions "without" any loss of energy, i.e. matter.

Engels provided us with an accurate description of this process in his "dialectics of nature,": "… If we change heat into mechanical motion or vise-versa, is not the quality altered while the quantity remains the same? Quite correct. Change of form of motion is always a process that takes place between at least two bodies, of which one loses a definite quantity of motion of one quality, while the other gains a corresponding quantity of motion of another quality (mechanical motion, electricity, chemical decomposition)…"

The law of conservation and transformation of energy has successfully demonstrated that matter can neither be created from nothing, nor can it be reduced to nothing, it is infinite. There is no beginning and there is no end, just an infinite process of transformation. This is significant in that it not only "excludes" an external motive force as the source and creation of matter and its motion, but it likewise, reinforces an emphasis on internal contradictions (unity of opposites) as the primary source of matters motion.

You quoted Newton in his "Intercommunalism" as saying: "…and then we will move to an even higher stage. I like to think that we will finally move to a stage called 'godliness,' where man will know the secrets of the beginning and end and will have full control of the universe - and when I say universe, I mean all motion and matter…"

Not only is Newton incorrect on this point for those reasons already expounded upon, but it is also here that Newton departs from scientific materialism and takes up a metaphysical position.

In opposition to scientific materialism are the proponents of metaphysics and idealism, who contend that the source of all matter and its motion is the result of external forces and influences. The metaphysicians live in a static and mechanical "Q-Ball" universe where "A" hits "B", and "B" hits "C", and "C" hits "D", in an endless succession, and the motion of each is the result of the others exertion.

If not an endless procession of internal transformation, what set "A" - or in this case, all matter and the universe - into motion?" When Newton promotes the concept of a "beginning" and an "end," he's removing the opposing forces inherent in all matter as the primary source of motion and promoting an external motive force as creating and setting into motion this "Beginning," which simultaneously swings the door wide open for superstition, a divine creator, god(s), etc, a consciousness not only separated and divorced from matter, but existing prior to it. No doubt this is unintentional on Newton's part, but nonetheless, it's an abandonment of scientific materialism and an adoption of metaphysical idealism.

In particular, reference to the quotations you provided from Newton's "On the relevance of the church," it is essential to understand that the motion of matter proceeds through stages, periods of relatively slow quantitative development, which at nodal points results in rapid qualitative transformations. As we're well aware of, the source of this motion, quantitative and qualitative, is to be found within matter itself as a result of the struggle of opposing tendencies inherent within it.

It is the stage when quantitative developments transform into something qualitatively new that the old contradictions struggling within the quantitative stage have begun to resolve themselves and give rise to new contradictions, that qualitative transformation arises.

Using a concrete example that I'm sure you're familiar with, think of slave holding society of antiquity. The principal contradiction inherent within this stage of economic development which propelled society forward giving it motion, was that between the slaves and the slave holding state (not excluding the conflicting interests of other social classes which developed out of this principal contradiction).

In various forms, sometimes manifesting itself through the conflicts of other social classes, this struggle carried on for multiple centuries without ever changing the essential nature of its production. It was still an economic system based upon slave production with a corresponding social system. That is, it was still in its "quantitative" stage of development.

Although the contradiction between the productive forces on the one hand (the instruments of production and those who do the producing), and the relations of production on the other hand (property relations and the social system that develop in correspondence to it), intensified to such a degree that the continuity of slave holding societies could no longer be sustained. These contradictions began to resolve themselves through self-consuming internal eruptions and wars with neighboring states, thus giving birth to qualitatively new contradictions in the process, i.e. feudalist production and the struggle between the peasantry and nobility as well as every other social class in between. A new stage of economic development in human society had come into existence.

Getting close to the point at hand, in this struggle between the slaves and the slave holding state, it was the slaves and lowest classes that represented the most progressive and revolutionary aspect within society struggling to transform and push society forward whereas the opposing tendencies were the state and aristocracy who represented the most "Reactionary" aspect of society as they only reacted to suppress those progressive forces below in an attempt to preserve their material existence as a social class.

Could we imagine Spartacus advocating the "need" and preservation of the slave owning state for the sake of progress that would come as a result of this struggle between the slaves and the state? Not only is this tautology at its finest, its essentially reactionary irregardless of its packaging. It would amount to perpetuating the oppression and misery of the slaves for the progress that would come to the slaves as a result of their oppression and misery.

On the other hand, it would be revolutionary for the slaves and lowest classes to advocate and struggle for the destruction and transformation of the slave holding state, because only through the destruction of this particular mode of production could the possibility of something new arise.

Although not as conspicuous, this is tantamount to Newton's position on the church and his avocation for its preservation, "…we believe it needs to exist…religion perhaps, is a thing that man needs at this time because scientists can not answer all of the questions…"

We need to understand that scientists will never know all of the answers because with each new transformation of matter, new questions will continuously arise. But more to the point, to promote the preservation of a phenomenon that hinders knowledge and foments ignorance, is to promote the preservation of the status-quo, prolonging the resolution of those current contradictions and the development of something qualitatively new. Despite good intentions, in essence, this is reactionary.

And although the two are inseparably interconnected and influence one another's development, we must distinguish between something's "form" and its "essence." A label doesn't determine the nature of a process anymore than a paint job on a car determines its make or model. The nature of a given phenomenon is not determined by its external appearances or the labels we attach to it, but by the objective necessity existing within it and the laws which govern the direction and development of its motion. Although the form in which a particular phenomenon manifests itself will vary depending upon the conditions in which it develops and interacts.

The same applies to the church. Within given conditions the church manifests itself in progressive forms - such as clothing drives, food programs for the poor, etc. But we must never lose sight of its reactionary nature and promote its preservation.

In regards to focoism (foquismo), to fully comprehend the incorrectness of this strategy, it is necessary to understand the relationship between consciousness and matter, at least in a rudimentary way.

Matter is primary and consciousness is secondary. Objective matter is not dependent on subjective consciousness for its existence. Matter can, and does, exist without consciousness - ideas, thoughts, theories, plans, ways of thinking, policies, etc. Although subjective consciousness can not exist without matter because it is matter that is reflected in our brains through our five sense organs giving shape to our consciousness. Without matter there can be no consciousness. In fact the brain itself is nothing more than a highly developed form of complex matter with the ability of cognizing the external world around it.

Obviously people living under somewhat different material conditions will develop somewhat different ideas and ways of thinking that more or less correspond and reflect their material conditions.

Without the necessary objective conditions (widespread poverty, oppression, etc) the development of the subjective conditions (revolutionary consciousness) will be limited and not develop beyond the point necessary to sustain a thorough revolutionary transformation. There is a dialectical relationship, an inseparable struggle, between our living conditions and the political consciousness of the people. In society, the objective and subjective conditions are not only interdependent on one another for their development, but they influence one another's motion and development as well, in a reciprocal relationship. When objective conditions deteriorate, in search of solutions to their deteriorating material conditions, people become more receptive to political education (subjective preparations).

We can think of the objective conditions as the fertile soil necessary for the subjective conditions to sprout and flourish. Although of greater importance, objective conditions by themselves (poverty, oppression, etc) will not automatically give rise to the subjective conditions (a revolutionary consciousness) anymore than a fertile field will automatically give growth to a flourishing crop. The subjective conditions must be cultivated and nurtured within the people, like a farmer cultivates and nurtures a crop. And only through this process can a successful struggle develop.

The error of focoism is that it places a primary emphasis on armed actions as a means to ignite the population to rebellion without first "sufficiently" cultivating and nurturing a revolutionary consciousness within the population. Moreover the focoists go so far as to contend that if the objective conditions do not exist they can bring them into existence through armed actions and a revolutionary consciousness within the people will automatically develop in correspondence to these actions and the states repressive reactions. As the author of "Blood In My Eye" wrote, "…should we wait for something that is not likely to occur for decades? The conditions that are not present must be manufactured…"

This strategy has proven time and time again to fail, within and outside of U.S. borders. It has turned the very people it was intended to mobilize against the adventurers themselves. This is because a supportive revolutionary consciousness had not been developed within the people first. With particular regards to the U.S., this was not possible because the objective conditions were lacking on a large scale.

As politically advanced as Newton and those around him were, one of the mistakes they made was practicing focoism, which Newton himself acknowledges in the quotation you provided, "in conversation with William F. Buckley Feb 11, 1973." And although Newton recognized that this adventurist approach was incorrect, others around him continued to push this line, theoretically and in practice.

Their operating above ground the way they did was adventurist in that the conditions for them to do so successfully were not (and are still not) in existence. They not only unnecessarily exposed themselves prematurely to internal and external enemies while they were still in a weak embryonic stage, they couldn't possibly maintain the support necessary to survive being that the objective conditions necessary for massive support did not exist on a large enough scale.

We see this same adventurist approach being repeated today with the NABPP-PC. Never mind that their class analysis is incorrect, their location of operation is adventurist in that "everything" that is written must pass through the hands of the enemy, which is the equivalent of allowing the pigs to sit in on central committee meetings. To believe that democratic centralism can be practiced effectively from a jail cell is not only naïve, it compromises others. Rather than subject themselves, and many other comrades to unnecessary heat and avoidable set backs, in the interest of developing a movement with a correct political i.e., they should relegate their work and resources to MIM.

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[Control Units] [Mental Health] [Theory]
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An Alternative to the SHU

While campaigning to abolish Security Housing Units in prisons, we are frequently asked "What's your alternative?" This question usually comes from people familiar with the prison system who know that there is a lot of violence in prisons and that putting certain people in the same space is enough to instigate such violence. So they argue that the SHU provides security to help avoid such petty confrontations.

In practice however, it is the prison system and the Correctional Officers who promote and even create the violent situations rather than defusing or preventing them. This is the product of a system that is set up to be every man for themselves, where snitching is rewarded and violence is promoted as the way to solve problems. It's the same old divide and conquer techniques used in a more concentrated form within the controlled communities of prisons. When a majority of the people in an institution are there against their will, facing repression and inhumane conditions, the minority running the institution doesn't want them interacting in a cooperative way that might lead to organizing against their captors.

When addressing the question of abolishing the SHU we have to make it clear that MIM is not a reformist organization. We are fighting this campaign within the context of overthrowing the whole system and replacing the current criminal injustice system with justice for the people. Our goal is to transform society to eliminate the social causes of crime. Our long-term answer to the question of what to do with violent criminals is to build a system of re-education, reform and reintroduction to society for those who previously posed a threat to society.

In the short term we must fight to limit the oppression of the current system and abolishing the SHU is part of that fight. We know that the SHU is used for political repression. We know that everyone in the SHU suffers mentally and physically regardless of why they are in there. Therefore we often point out to those who are reluctant to sign our petition to abolish the SHU that these people are usually going to get out of prison some day and will only be more maladjusted then when they entered as a result of the isolation and torture they faced. Prisons can be made safer under the current system, but this goes counter to the interests of the prison administration to keep power over the imprisoned. Therefore until the oppressed decide who goes to prison and how the prison system is used there will be torture and violence in prisons.

When it does come time to build a new justice system in the interests of the people, we look toward the model of the prison system in socialist China (i.e. China under Mao). People who were successfully reformed through that system include two amerikan students (Allyn and Adele Rickett) and the last Emperor of the Manchu dynasty, Pu Yi. All three of them have written about their experiences and provide some great insights into the socialist prison system. In our review of the Ricketts' book, Prisoners of Liberation, we wrote, "a psychological approach to antisocial behavior takes agency away from the individual and the masses, and has as its goal teaching people to learn to adjust to their oppressive conditions (or their role as an oppressor) rather than struggling for political change."(1) Individualism leads bourgeois society to use psychology to explain and then treat crime rather than the sociological viewpoint of class struggle. "In the contradiction between individuals and society, universality is the principal aspect and particularity is the secondary aspect. By focusing exclusively in the secondary aspect of the contradiction, metaphysicians cannot understand the individual or society."(2) By focusing on the societal sources of humyn problems we can actually eliminate their source.

The difference between our plan for prisons and the current prison system is that we see prisons as a means of re-education not punishment. When we bring up re-education under socialism suddenly white liberals get indignant. This violates their individualist value system that looks at identity as a sacred and static being rather than a reaction and an ever changing product of society. Because reeducating people to interact better with other people is taboo in amerika, we are left with the option of punishment to deal with those who don't play the game or who aren't allowed to play.

Curiously, isolation and physical torture do not illicit the same indignance from these people as any mention of 're-education' does. This can be explained by the fact that it is oppressed nations who are disproportionately suffering at the hand of the current punitive system. Especially in extreme instances of repression like the SHU we see the targeting of Black nationalists, Spanish speakers, members of lumpen organizations like B.L.O.O.D. or ALKQN, or others whose behavior is outside the norm set by white society. Meanwhile the biggest criminals in the world are living it up within u$ borders with no fear of reprisal by the current system. To talk about replacing this system with one that reeducates people to work together in a socialist economy turns the tables, making white amerikans the biggest target. While the Black man selling rock on the street will be quick to give it up for a means of supporting himself by building his community rather than destroying it, the white man making millions by allowing that product to enter the country in the first place will be a lot more reluctant to change his ways. And he sure as hell doesn't want the economy socialized.

But some people are just crazy

It may or may not be true that some people are born crazy and are therefore incorrigible. But to quote the band Propagandhi, "Ordinary people do fucked up things, when fucked up things become ordinary." In other words, behavior is relative to the material conditions of a society.

While holding out for proof of biologically-induced insanity, we can say with certainty that the vast majority of people who have committed crimes against other people are not crazy and can be reformed. Evidence that crime can be largely eliminated can be seen in a comparison of violent crimes committed in the world today. Amerikans are willing to accept the idea that there are all these incorrigible crazies out there because our society has succeeded in creating excessive violence in individuals and the media turns around and feeds that to the populace as a scare tactic. A quick glance at an amerikan prison yard will tell you something is not right when the vast majority of the people are not white, while white people still make up a majority of the u$ population. Unless one believes in racist behavioral genetics then one must admit that there are social factors involved in who goes to prison.

The same individualism that leads people to be more concerned about some static idea of identity than about physical abuse and mental torture is what allows people to act against the norms and interests of the society that they live in. Communists favor class struggle over the psychological approach. For example, "Rather than giving moralizing sermons, China strove to create in individuals a social conscience."(3) In this way we can combat all sorts of social ills, from drug addiction and eating disorders to violence and other neuroses. Rather than brushing these problems under the rug, by trying to lock their victims up in prison and isolate them, we can involve those people in building a better society so that they understand the importance of their lives and the negative effects of their former behaviors.(4)

A prerequisite to eliminating 'antisocial' behavior is to accept that we in fact live in a society that sets norms for how we behave. In fact, much of what is labeled 'antisocial behavior' in our society today is actually encouraged by our society; it does not exist because of some innate humyn characteristics. Amerikans look at how they think and see that their friends think the same. They've all been taught by the same school system, the same media, the same culture. And then they assume that that is how all people behave at all times. As Mao said, "what [petty-bourgeois intellectuals] call human nature is nothing but bourgeois individualism."(5)

So for all who want to know what our alternative to the SHU is, it is building a communist society where no one has power over other people, where people see their importance as a part of a society rather than seeing every persyn as an island, and where social problems are addressed and reconciled rather than repressed and locked away to fester.

Notes:
(1) MIM Theory 9: Psychology and Imperialism, p. 39
(2) MT9, p.48
(3) MT9, p.36
(4) For more on this read "Psychological Practice in the Chinese Revolution" in MT9
(5) Mao Zedong, "Yenan Forum on Art and Literature," in Selected Works, op. cit., Volume 4, p.90

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