[Editor’s note: Gu Zhun married Wang Bi in 1934 and joined the Chinese Communist Party in 1935.
In May 1949, he returned to Shanghai with the army and served as the director of the Shanghai Finance Bureau and the director of the Taxation Bureau, the deputy minister of the Ministry of Finance of the East China Military Affairs Commission, and the deputy director of the Shanghai Finance and Economics Commission.
In 1952, during the “Three Anti’s” campaign, Gu was punished by having all his positions inside and outside the Party revoked.
In 1957, he served as the deputy director of the Comprehensive Resource Investigation Committee of the Chinese Academy of Sciences, and was classified as a rightist during the subsequent anti-rightist movement.
In 1965, he was again classified as an “extreme rightist” and was persecuted during the Cultural Revolution. In April 1968, his wife, Wang Bi, committed suicide because she could not bear the persecution.]
On December 3, 1974, shortly after zero hour, Gu Jun died on a windy night. I am writing this article to learn about him, to remember him, and to thank him.
I
In 1952, at the age of 37, Gu Jun was removed from his post as Shanghai’s Director of Finance.
About this dismissal, there is no archival material, only a few sentences from a Xinhua News Agency telegram dated February 29 of that year “Gu Zhun has always had a serious individual heroism, self-righteousness, without the eyes of the organization …… repeatedly educated, no improvement, decided to be dismissed from office.”
In an era when everyone wore yellow cloth uniforms, it was not surprising that a man who wore strappy pants, tortoiseshell glasses and often used the word “look askance” in his correspondence with his brother received this comment.
He was not from a prestigious Family, but at the age of 12, he worked as an apprentice in a Shanghai accounting firm to support his family, and at the age of 15, he had already written one of the earliest textbooks on accounting in China, and everyone admitted that “no one of his talent could be found in the whole of East China.
But this person “does not take”.
The Ministry of Finance had intended to transfer him, but he insisted on staying in Shanghai “once in the cabinet is just a bonsai, can not grow into an arbor”. Not only did he not go, but he also disagreed with the method of “democratic deliberation” of his superiors to collect taxes in a campaign style, believing that the tax rate should be levied according to the law, and not only disagreed, but also wrote articles to argue who was right and who was wrong.
After his dismissal, some people defended him, and one of the leaders said, “Gu Jun disobeyed me and did not give him Food.
On the day of his dismissal, he sat in the office all night without saying a word, and his secretary sat with him all night, without heating, his feet were freezing …… After dawn, he “pushed the door open and walked out”.
What is the feeling of a person who draws from the feverishness to the cold in the prime of Life?
Li Shenzhi, who had a similar encounter, wrote, “I feel that my spirit is temporarily broken. For example, I can never listen to the Music I love so much now, because it will cause me an unbearable confused reaction. I feel that the generous lament of Beethoven and the innocent reverie of Mozart are now irrelevant to me. One must first think oneself upright and honest before one can rejoice or be able to mourn, and yet I cannot.”
There is no specific reason for the dismissal, Gu Zhun does not even know how to write the inspection, he wanted to write a democratic review of the matter, was told “do not write this”, he did not even have the right to participate in the meeting to criticize him, the municipal party committee briefing Gu Zhun inspection, was written by his successor on his behalf.
The result of not listening, not taking, is to be deprived of the right to participate in the world.
During that Time he “nothing else …… night can not sleep, lying listening to the sound of cars on the road clutter, gradually silent, to the sound of a few human voices of vehicles driving again, that is, the dawn.”
But he did not have Li Shenzhi-style self-doubt; of course there was anger and sadness, but from his diary, there was never a rupture in his soul, and his independence remained for life.
He only asked for a review of the dismissal, which was rejected with the reply of six words, “The matter has been settled.
II
Zhu Xueqin once asked a question: “Intellectuals of that era did not lack moral passion or intellectual courage, but none of them went as far and dug as deep as Gu Jun.
Gu Zhun was not a genius; his ideas were formed step by step, and you can almost see the process of pulling the stakes out of his head one by one, which is what makes him valuable – because it means that this path is actually available to everyone.
When he first left his high position, he was still relatively orthodox in his thinking, very typical of people who grew up in the system, and thought that the reason for his fate was just “being framed”, not thinking to do deeper reflection, but only looking back at his arrogance when he was in a high position, he found it funny, saying that at that time he was just a “small staff philosophy” – he had a little bit of knowledge of newspapers and magazines that he swallowed in one go, but “a talented man who barged in and out of the way, and when he came across the right one, he did it for a while, and when he didn’t, he was unlucky for once, and the fine-tuning of his thinking was really not enough in the past.
This seems to be a common reflection of people who are idle, and there is nothing special about it.
After January, he found a few books of elementary geometry, algebra, calculus …… and began to study mathematics, thinking that there was a world outside the class struggle and political trends, and he tried to immerse himself in the rationality that had nothing to do with the human world.
Trained in Western economics, he caught on easily and was so ecstatic about the logic in mathematics that he became so intoxicated that he caught a chill late at night and got acute pneumonia.
But he quickly moved beyond his simple fascination with triangular rulers and circular gauges, saying, “Logic is only a tool; to study economics you must study history.”
He began to study Western and Chinese history, and English was another important tool for him. He relied on this big step to jump out of the fence that was stuck in the minds of intellectuals at that time, just in time for the golden period of the Central Party School in academics, where books were limited, but he could already read the original works of Keynes and Smith directly, and retranslate Capitalism by himself.
Zhu Xueqin said that later intellectuals of that generation failed to reach Gu Jun’s achievements because “the limits of knowledge and the lack of logic slowed them down”.
Knowledge makes people seek truth, and logic makes people seek right.
But I have always had a question: How could he lie on the ground and cling to these two stones in the storm, without being blown away or even tainted by the breath of the times that would sweep him away? Gu Jun later said that this year’s life made him develop the habit of ‘reading history’. The advantage of this habit is that “everything has to learn to judge by itself”.
Once the habit is created, it will automatically take one to the unknown.
Three
When a person knows that he can do nothing, and does not have any idea of being useful to the world, the merit will naturally disappear, and he just reads in a “careless” way, takes notes, puts in brute force, and uses stupid efforts to solve the confusion in his mind.
In April 1956, he began to think about whether Keynes’ prescription for capitalism would fail.
“I made an extract and thought it wouldn’t.” He said, “But that’s not what the report of the 20th Congress (of the Communist Party of the Soviet Union) said. This is to say that I am in agreement with them [the American bourgeois economists] now ……”
He was taken aback by his own thoughts and muttered “Is this bad?”
But he could not logically agree with the planned economic system anyway, “the present set of laws, which are arbitrary, lacking in inheritance, without logical rigor”, and he denounced Stalin for “portraying the socialist economy with a moral code of laws boasting, whitewashing the theory of peace. …… This theoretical system seems to be doomed to collapse”.
A few days later, at a seminar at the Central Party School, he couldn’t resist the urge to take this idea out and discuss the role of the law of value with others, at a time when China’s planned economy had just been fully implemented for four years.
At this time, China’s planned economy had just been fully implemented for four years. “There is no need to discuss this topic,” the participants said.
He had to put it away.
He has seen the red line, he advised himself in his diary “but can not continue to get, and then get to the problem”, but also a sense of decadence, “to live a family life, satisfied with a few houses, to accumulate a few money to buy a radio, old age is ready to knot Um Huangshan pull down the bar”.
Zhang Eiling sighed when she read Cao Xueqin’s record of ten years of additions and deletions, “I saw the cross-section of genius”, and I felt the same way when I read Gu Jun’s diary for two years.
From this cross-section, we can see that the human heart and mind are not a gift, they become strong step by step.
On July 3, he finally could not help himself, and was again painfully going in the direction of “out of order”, “that article has been written, the first time in history to write something not as laborious as this one …… repeatedly rewritten, all the more emphasis on the role of the law of value, until it is clearly opposed to all economic work should be politically oriented instructions.
He pushed open what Marx called “the door shared by hell and science”, and once this door was pushed open, there could be no more timidity and hesitation from then on.
In 1964, he translated Schumpeter’s famous book “Capitalism, Socialism and Democracy”, in which he said: “In a cluster environment where democracy and the rule of law are absent, moral restrictions and the sudden disappearance of civilized ways of thinking or feeling …… bring us face to face with all sorts of creepy facts that everyone knows, but no one wants to face.”
He accurately predicted that “the great change in the political air of China will begin a year from now.”
“Hiding from the storm under the roof, one must hide from it,” he wrote.
IV
“Observation, not indignation, can observe and record as much.” He wrote in his diary.
He worked in the Henan Mall, where he had a bad back and a short hoe, and sometimes had to crawl with both knees in the mud, supported by his arms, both knees broken, his arms all red and swollen, and his palms bloody, making it difficult to hold a pen. But he wrote, “It was only under such environmental conditions that I had the opportunity to study the subject of our rural economy.
His new job was to pick up dung, which was getting scarce because of hunger, and he had to stand next to people and wait for them to finish pooping. With all the dung on his clothes, he could stop using tools and “just pick it up with his hands”.
After 15, 6 hours of intense labor every day like this, he had a summary of himself in his diary holding his arms by the side “to enrich the source of labor in construction, this is a very good way, where such a team, militarized to a high degree, is far more efficient than the civilian workers …… political hanging is to use political means to implement economic purposes”
In Henan in the autumn and winter of 1959, the labor team ate only sweet potato leaves for three meals, but in his eyes “it was already heaven”, and a lot of space was devoted to documenting what he could find to eat every day, and even what he stole. He can hardly hide his humble feeling that “people have become nasty”.
“In the midst of the famine, he no longer had the heart to be as angry about his fate as he had been in 1956, and he did not even have the heart to be sanguine. He wrote in his diary about the swelling he saw, the death and the tragedy of cannibalism.
He analyzed the historical inevitability of the situation: “After the drought and the disaster, the determination to declare war on the earth is somehow inevitable in terms of historical Destiny …… to reduce the rural population to change the status quo of the subsistence economy, but what else is there?”
I read this and thought his chilling calmness came from a Spinoza-like view of history “not to praise, not to blame, not to regret, but to understand the awareness of it”
But then turn to the next few pages, he recalled writing this paragraph “a heart twinge”.
This phrase struck me like a thorn in my side.
Perhaps it was this moment that I understood him – his purpose of understanding the world was not intellectual satisfaction, nor was it to “sacrifice for Yao”, nor to prove to anyone that he was right.
And future generations like us.
Of course he has anger, he does not avoid it, nor does he want to dress up as an indifferent bystander, he simply departs from it and goes far away.
He is ashamed of struggling for sustenance while mourning, but he says he wants to save himself, “and should at least write down the history of an era and give a lesson to future generations.”
“Speak up and deserve this opportunity,” he wrote.
In January 1060, he returned Home with his luggage on a stretcher, “and from then on, step by step, I entered the city life, and in the autumn and winter of 1959, with the severe upward adjustment, the city supply must have been smoother, but this rural area, which!”
He wrote once again, “I can’t help but feel a twinge in my heart! .” .
V
After 1960, until he was classified as a rightist for the second time, almost ten years later, he had no diary. I can only find one of his records
From September 1966 to August 1968, when supervision began, I (a) reread from the beginning the history books I had previously read on the bookshelf, and read the Qianlong “imperial approval” of the Tongjian; (b) systematically read more than twenty volumes of Marx’s complete works, three volumes of Capital, some other works of Mann, and all the works of other writers related to Mann. (2) systematically read more than twenty volumes of Marx’s complete works, three volumes of Capital, some other works of Mann, and all the works of other writers related to Mann; in the above two tasks, extracted two or three thousand cards; (3) systematically read bourgeois economics; (4) because to understand what they said, need to supplement the knowledge of mathematics, spend four or five months, review algebra, read calculus, read linear algebra, the last one only a start; (5) past experience, translation is a good method of intensive reading. So after reading a number of works on bourgeois economics, I proceeded to translate the second volume of Joan Robinson’s Economic Essays, and John Mill’s Principles of Political Economy – and Some of its Applications to Social Philosophy. The former has been translated in its entirety, and the latter has translated three-quarters of the first volume. In August 1968, the Red Guards began to put the translation on hold.
Therefore, when the Red Guards asked him to write an account of his crimes, he wrote only two words on his large-character poster, “Read History,” and posted it on the wall.
When the Red Guards asked him to explain, he said, “I haven’t done anything lately, I’ve only read some history books, so I can only give an account like this.
Afterwards, he told Zhang Chunyin, “This is an extraordinary period in history, so I’m watching it all with a cold eye, just as if I were reading history to see where China is going.
He did not deliberately prefer to break the jade for the sake of the jade, when he was in the labor force, he also wrote in his diary that in order to be less tortured, “I had already reached the extreme level of groveling and smiling to welcome people, and the feeling of hardship and dislike was so painful”, but he always had his own bottom line. In the early days of the Cultural Revolution, in Mingcheng, Henan, he was asked by foreign investigators to write material about someone who had been involved with the Kuomintang in the past. Gu Jun said he never knew about it. The other party immediately slapped him in the face. He simply sent his face over. After a dozen slaps in a row, he finally couldn’t go on.
Wu Jinglian, who was deported with him, said, “I still remember clearly how he looked when he shouted ‘I just don’t believe it’ with his head held high in the face of the raining fists at a ‘ground-level criticism meeting’ where he was accused of ‘stealing and cheating’ for no reason.
He could accept that he was a bully and a counter-revolutionary, and his first words when he returned home from the reformation site were “I am against the three red flags, who is against me if not me?”
But he did not accept the moral slander.
When his teacher wrote on his essay “Cat shit and dog shit stinks”, he shredded it in public: “Since it stinks, what’s the point of keeping it?”
Lou Zhaoming, who played with Gu Jun, once said that he was afraid to compliment his personality “especially when reviewing the game, he often pointed and said something, and was particularly sensitive to my missed moves and faint moves, and even though I won the game, I finally gave him a rebuke without mercy. He clearly lost the game, but he was like a complete winner.”
Later he heard that Gu had a Bible in English and Chinese, and one day when he was reading it, a staff officer of the military propaganda team found it and reprimanded him, “Marx said long ago that religion is the opium of the people, how can you read such a book?”
A few days later, Gu Jun took a copy of “The Infantile Disease of the Left” in the Communist Movement and asked the staff officer, “What did Lenin mean when he said that revisionists ‘sold their eldest son’s rights for a bowl of red bean Soup‘? “
The staff officer could not answer, and Gu Jun said, “This allusion is from the Bible. If you don’t read the Bible, you can’t read Lenin at all.” From then on, the military missionaries consciously avoided Gu Zhun, and even when they saw him reading, they walked around to avoid embarrassment.
Lou said that after that he understood Gu Jun “In the end, it seemed to the outsider observer that the object of supervision was not him, but the supervisor himself. He does not admit defeat, does not concede defeat, and even loses backwards to win, reversing the situation of being bullied and insulted”.
VI
Chinese intellectuals began to reflect on their sorrow in the 1980s, after all the calamities, and returned to the Ba Jin-style common sense: “There is no God, and there is no beast, everyone is human.
But Gu Jun, in the era before the end of the Cultural Revolution, not only wanted to be a man, but also used his bulky strength to go back upstream to the source of Hegel’s philosophy revered by Marx, and saw the word “God” engraved on the bottom of the cup – “historical materialism has a premise – there is a law of necessity, and this ‘pattern’ is not free from the smell of religion, not to discover the mysteries of nature and social history, increasing the degree of understanding as its whole process, but requires a world pattern, thereby establishing a theory of purpose, establishing a set of ethical concepts such as necessity and freedom, etc.”
He says that “absolute truth is nothing more than the divine world or the incarnation of the divine world”.
This intellectual advancement cannot be created by human minds that fall at the feet of worldly power.
With such an exhaustive logic, it is impossible to lie or to submit.
VII
His wife Wang Bi, formerly known as Fang Caixiu, was married when they were both doing underground revolutionary work.
He said that she was the only person he could talk to about everything.
After he was dismissed, “I told her that I felt lonely, and she said that if I read, I wouldn’t be lonely, which is true.
Every Saturday, she prepared a book of novels to read to him, and he loved Hans Christian Andersen’s Fairy Tales.
When she went on a business trip, he wrote in his diary, “I’m worried and unhappy”.
After he was sent to the mall as a rightist, the days were already difficult.
“Receiving the show letter, the phrase formulaic, the first midnight whimpering after coming to the mall”. These words are heartbreaking.
She let Gu buy books with her 40 yuan of living expenses, and her own salary was used to raise five children and an old man.
The only moment he remembers forgetting was at 4:30 a.m. in the rain and snow, when he was helping to cook a fire in the outside kitchen, “the fire was big, there was a sense of happiness, and for a moment his head remembered that what he wanted to write was forgotten, he was simply intoxicated”.
In 1966, he was secretly detained and said in his autobiography, “I was so stubborn in prison that I was unrepentant”.
His mother, who was in her eighties at the time, repeated incoherently in the room, “Why am I not dead yet? How can I not die?”
When he came back from the place where he was imprisoned and sent his mother to his sister’s house in Shanxi, she “stared at him for half a second”.
That was the parting of their mother and son.
On the night of the New Year’s Eve, his wife asked for a divorce, and he quickly agreed. He got a heart attack after that.
In a letter to his family, Fang Caixiu said that he could remarry as soon as his cap was removed, which Gu Jun held in superstitious hope.
He still wrote to his wife every week, and Fang read every letter, but no longer returned. They discussed that in order to protect their children, they would rather let them think that their father was wrong.
They only saw each other once after that.
He came home to visit his family and saw her with a mouth full of teeth falling out, her mouth deflated, her face sick and extremely haggard. “Haven’t you done enough harm to people?” She said.
He “couldn’t bear it” and left.
In the winter, he wrote to say he was coming back to get his clothes, but when he got to the door, he found all the clothes were left outside the door, which was closed, and he couldn’t knock for a long time. When he left, he put a bankbook and food stamps under the door and stuffed them in.
When he returned to the office, he received a paper signed by his four children disassociating him from his father and son, and his account and food relations were transferred to him.
He wrote in his diary, “Since then, I can’t even see the handwriting of the food stamps they send every month. I miss them.”
In 1969, he sensed that something had happened to his wife, and he assured the organization that her death, madness, or serious illness would not affect her rehabilitation or decentralization, and the organization told him the truth, but “the date of death, the circumstances of her death, and her last words are not known.
Wang Bi committed suicide because it was revealed that she had helped “counter-revolutionaries destroy materials” five years ago. She soaked all his manuscripts in water, crumpled them up, and then flushed them down the toilet with water, and there were so many materials that the sewers in the whole building became clogged. Such things she did for him in the revolutionary years before liberation.
The only mercy he received was that he might not know for the rest of his life that Wang Bi had committed suicide by drinking disinfectant Lysol, and her death was extremely tragic.
Her suicide note consisted of one sentence: “She deserved to die for helping counter-revolutionaries destroy materials.
She did not leave any last words to her children. Her son said that she had divorced for the sake of our children and was in so much pain that she had already thought of committing suicide before she filed for divorce.
Only Gu Jun understood that “she could not support it anymore ……”
He wrote that after learning of the death, “I went to get some food and ate a few mouthfuls of rice, but I was overcome with grief and my face fell on the rice bowl and I lost my voice.
In his diary after that, he had no more of the wildness of previous years, and hardly saw any personalized comments or descriptions. The only three times he “woke up crying” from his Dreams were memories of his wife, “All the joyful scenes in my life were from her.
According to Locke’s recollection, “At that time, Gu Jun was short of money, but he bought a double-headed table lamp with two green glass lampshades. Jiang Ming asked him why he bought a lamp with two heads. He was just silent and didn’t answer. We later learned that he did it in memory of Wang Bi, who had died many years ago, as if his wife still sat across from him.”
Later, he read “Lake of Inspiration,” about a man who lost the woman he loved and ended up alone, and he finished it with tears streaming down his face.
Wu Jinglian said, “It was the last day of his life. He also told me that he said he had only ever loved one person in his life.”
It was in him that I understood what Hu Shih had said, “The price of love is pain, and the only way to love is to endure pain – this also applies to patriotism and scholarship.”
Before he died, Gu signed a confession of guilt, and he cried, saying that it was a great shame for him, but perhaps it would improve the situation of his children.
But it was still 1974, and his children refused to visit him on his deathbed, “between the love of the cause and the hatred of Gu Jun, there is no ordinary father-son relationship to speak of.”
I have forgiven you, and I hope you will forgive me too,” were his last words to his children.
Eight
Gu Jun’s loneliness is different from the despondency caused by the situation – the despondency can also be filled with illusions or visions. His loneliness is a choice to stay willingly in this desperate situation after realizing it.
He was once the most idealistic person, and once he thought that idealism had become the root of despotism, he almost killed himself once in his mind.
It was a flesh-and-blood killing, a man who no longer had reverence for what he used to believe in, who had to go through a great crisis of thought, from “poetic idealism” to “turning to sober analysis”, which was so painful that he said he was like Tolstoy’s Levin, who “had no basis for my faithlessness”.
But he overcame it.
This overcoming was not by simple hatred and destruction. It was by recognition, by deduction, by criticism. A true criticism, a criticism of what one has sincerely believed and dedicated one’s whole life to.
At the same time, criticism does not mean “arbitrariness, cursing, and obliteration,” but rather revaluation of all values, “the ability to inherit and absorb all that is good, and the ability to eloquently criticize all that is incorrect.
He was, as Zhu Xueqin said, “as dark as a rock, a light as a bean, digging alone in the tunnel of thought”
He has repeatedly criticized the Chinese precisely because they are not stupid and are too lazy to go to the bottom, so that “China has genius, but there is no systematic step-by-step advance in science, no stagnation, no retrogression. The Chinese are good at synthesis, all based on inadequate synthesis.” He did not have the opportunity to write a book, so he could only write thick notes in his correspondence with his brother with “a passionate love”, and wrote “From Idealism to Empiricism”, “The System of Greek City-States”, with what he called “the clumsy simplicity of the root of the problem”, in Wu Jinglian’s words. In Wu Jinglian’s words, his research on everything actually points to “what happens after Nara leaves?” –After the revolution of the proletariat, where did politics and economy go?
He himself knew that no one would listen to an old man’s mumblings, but he wrote that “academic freedom and freedom of thought are the basis of democracy, not something that depends on democracy for its existence, because, in the end, democracy is only a method, and the fundamental premise is progress. Progress, authoritarianism is incompatible with the spirit of science, and democracy is the method that must be adopted. Only the spirit of science is sufficient to guarantee human progress, and only the spirit of science is sufficient to break with authoritarianism and the democracy that is given under it.”
It is possible to criticize by intuition, but Gu Jun-style criticism is the power to pry the absolute truth, wrapped in the veneer of the ideal, from the bottom, which is the strongest force to eradicate its legitimacy.
This is the power of Gu Jun, the power of the logic of exhaustive reasoning.
As Beethoven’s quartet repeatedly echoes, “Must it be so? It must be so!”
IX
He worked in the CAS building in Sanlihe, and I realized that he was so close to where I live, but now the janitor there has no idea who Gu Jun was or which house he lived in.
Half of his ashes were scattered in the river near my house, because in his twilight years he used to stroll along this river, and he was still wearing backpacks and always wore a white cloth lining removed from an old hat, no one knew why, and no one ever asked, I guess he was probably mourning for his wife.
I wonder what kind of hopelessness and pathos he felt when his mind rested temporarily on the edge of this river, walking back alone in the twilight?
Many times when I straightened up from the computer and saw the direction of that river outside the window, I thought of Gu Jun – if he had a still peaceful era with a desk, what would he have been able to create?
Knowing his existence, one has no power to be arrogant, nor power to be vain. He has long said that history makes it impossible to whine.
But knowing his existence, as Wang Yuanhua says, you too can no longer be at peace, “Many questions, once raised by the author, you can no longer get rid of them. They prompt you to think, to reflect and to test the established views that have been rooted deep in your mind due to habitual inertia.
I benefited most from his belief in the eternal progress of mankind, and before he died, he left Wu Jinglian with the words “standby and keep time” – “One day there will be change, and when change happens, you have to be able to take things.”
After the reform and opening up, when Wu Jinglian became a pioneer in China’s market economy reform, he said, “Gu Jun changed my whole life.
Ten years after Gu’s death, his children had the opportunity to see a book manuscript compiled from his diaries and correspondence.
“There is only one father in life, and what have we done with such a father?” Gu Jun’s eldest daughter wrote, “Why do we all have a strong patriotic heart and are willing to devote ourselves to goals much larger than our own families, which we have long seen as different paths? …… The question is, why does the set of norms we accept and live by not allow for fresh, possibly more scientific, content? What part of it needs to be reviewed and updated to avoid doing stupid things to loved ones and even society again in the future?”
We are also Gu’s descendants and can face these questions head on in order to be able to say that the times have indeed progressed over the decades and that the apes on both sides of the river are just crying in vain.
Gu Jun was against the deification of anyone, and his ideas were not perfect, but the future era will not evaluate a person simply on the basis of merit or demerit.
As Yorok said, “Immortality is what resonates in the hearts of future generations.
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