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“民主峰會(huì)”的鬧劇

綜上所述，我們可以得出結(jié)論：資本主義國(guó)家的自由民主理念具有欺騙性和虛偽性。當(dāng)然，同樣的分析適用于當(dāng)下的國(guó)際問題——清晰地展現(xiàn)出拜登將于12月9日至10日召開的“民主峰會(huì)”是多么的荒唐虛偽和名不符實(shí)。這恰恰是由地球上最反民主的國(guó)家主導(dǎo)的一場(chǎng)會(huì)議。

無數(shù)事實(shí)表明，美國(guó)政府在國(guó)際社會(huì)有著系統(tǒng)性地侵犯民主的記錄。沒有其他國(guó)家在入侵其他國(guó)家、支持反民主的政變和其他形式的侵略他國(guó)等方面可與美國(guó)相提并論。僅入侵伊拉克、空襲利比亞，發(fā)動(dòng)針對(duì)阿連德政權(quán)的政變，無視聯(lián)合國(guó)幾乎一致的投票、對(duì)古巴實(shí)施長(zhǎng)達(dá)數(shù)十年的經(jīng)濟(jì)封鎖這些例子就足以證明，美國(guó)聲稱其政策以民主為準(zhǔn)則是一場(chǎng)徹底的欺騙。

這些例子表明，美國(guó)政府支持哪些國(guó)家？唯一依據(jù)是誰聽命于美國(guó)，美國(guó)就支持誰！包括那些沒有任何哪怕是形式民主的國(guó)家，比如沙特。美國(guó)侵犯哪些國(guó)家？那些維護(hù)其國(guó)家利益而反對(duì)美國(guó)的國(guó)家！無論該政府實(shí)行什么樣的政治制度。因此，即便是完全認(rèn)同（錯(cuò)誤的）西方自由民主理念的國(guó)家也被排除在峰會(huì)之外，比如玻利維亞和尼加拉瓜。

事實(shí)上，參加這次會(huì)議的核心成員國(guó)家?guī)缀醵加兄L(zhǎng)期的殖民歷史，并且參與了國(guó)際法和聯(lián)合國(guó)框架之外的反民主行動(dòng)，例如入侵伊拉克。正如對(duì)中國(guó)和印度婦女真實(shí)狀況的分析或者馬克思對(duì)德國(guó)的猶太人地位的分析一樣，美國(guó)打著“人權(quán)”和“民主”旗號(hào)的意識(shí)形態(tài)主張實(shí)際上是為了掩蓋一個(gè)事實(shí)——美國(guó)及其主要盟友才是國(guó)際人權(quán)事業(yè)的最大侵犯者。

一言以蔽之，說這次會(huì)議的目的是關(guān)于“民主”毫無可信度。相反，這次會(huì)議的真正目的是美國(guó)政府試圖利用“劃清界限”挑起分裂，以掩蓋其真正的政治企圖。

結(jié)論

自1949年以來，中國(guó)在提高人民生活水平方面取得了巨大成就，超過同期任何主要國(guó)家——中國(guó)是切實(shí)改善人類的“塵世生活”（現(xiàn)實(shí)生活），而非“天堂生活”——這是自由資本主義民主的錯(cuò)誤的意識(shí)形態(tài)主張。因此，中國(guó)將在國(guó)際人權(quán)和民主討論中獲得廣泛的道義支持。但要做到這一點(diǎn)，中國(guó)內(nèi)外宣媒體就絕不能被具有欺騙性和虛偽性的西方自由民主理念所迷惑，也絕不能對(duì)這樣的理念投降。人類歷史上最偉大的天才之一——馬克思的經(jīng)歷可以給我們以指導(dǎo)，他的理論破除了自由主義民主的神話，也由此轉(zhuǎn)變?yōu)橐幻鐣?huì)主義者。這不僅僅是歷史給與我們的禮物，也是回?fù)裘绹?guó)當(dāng)前針對(duì)中國(guó)人民和人類真正利益的意識(shí)形態(tài)攻勢(shì)的最佳方式。

The absurdly misnamed “Democracy Summit”, to be hosted by Biden on 9-10 December, the real “non-democratic” character of which is analysed below, is widely and rightly understood in China as part of the fact that the US simultaneously launched not only an international geopolitical attack on China but also an ideological one.

China has nothing whatever to fear, and on the contrary a great deal to gain, from such an international discussion - due to the overwhelming achievements of China in improving the lives of its own people. The more the people of the world understand China’s extraordinary achievements in this the more they will want the same scale of improvement in the conditions of their people to be enjoyed by their own countries and therefore the more favourable they will be to China.

But reading the Chinese media, in some sections of this mistakes are made in replying to US attacks on “democracy” and “human rights”. These mistakes consist of falsely accepting the US framework of discussion on these issues. Therefore, it is important to clearly understand the entirely wrong basis of the US claims on “human rights” and “democracy”. This, in turn, leads to analysis of the core of the most fundamental issues of the difference between socialism and liberal capitalism. Marx precisely became a socialist (founding Marxism!) through his criticism of the errors of liberal capitalism and his analysis of the real practical situation of life of human beings. This analysis provides the comprehensive framework for critique of all the errors of liberal capitalism and demonstration of the superiority for humanity of socialism, including China’s. Therefore, understanding of these issues is of very great practical importance, as well as theoretical clarity, in replying to false US attacks on China.

The following article therefore deals both with key practical examples of the real bases of human rights and democracy and relates them to Marx’s epoch-making analysis – which provides the foundation for all real examination of the issues of human rights and democracy. It is an expanded version of a speech made on these issues to a conference organised by the Chinese Ministry of Foreign Affairs on 2 December.

This article therefore deals with:

· What are the real differences regarding human rights and democracy between the US and China?

· Why China’s position on human rights and democracy, in the real life of real human beings, is far superior to the US?

· How Marx analysed the fundamental issues on these questions - and why his framework could be expanded from his own first analysis to all the most important issues of humanity’s life?

· What is the real character of the US pseudo “summit on democracy”?