Identifying and criticizing claims denying and distorting Ho Chi Minh Thought

1. Identifying and criticizing the discourse denying Ho Chi Minh Thought

On social media, there are some rumors circulating that “Ho Chi Minh is not a thinker” and therefore “Ho Chi Minh does not have an ideology”. The plot of hostile forces are to create a situation that requires “re-awareness”, negatively impacting the thinking of many people, especially those who are still limited in their level of awareness, easily get confused, and fluctuate. This is a malicious conspiracy that the hostile forces have been and are vigorously implementing in order to deny the ideological foundation of the Communist Party of Vietnam, gradually distorting our Party, and moving towards denying the leadership role of the Party over the State and society.

However, the reasoning of this argument reflects very clearly the antagonistic, cutting, and politically motivated distortion regarding the value of Ho Chi Minh Thought, deliberately denying the objective necessity of the process of formation and development of Ho Chi Minh Thought. Historical facts show that great thinkers do not construct theories and ideological trends for themselves; rather but before practical demands, they creatively apply and develop the thoughts of those who came before them into new ones that have deeper and broader influence and greater impact in social life.

Ideology is the result of reflecting reality in the consciousness of each individual, and each community about human-to-human relationships and the issues of the world. It consists of a system of consistent beliefs and approaches built on a certain philosophical (or philosophy) foundation; representing the will and aspirations of each community. Ideology is formed based on a certain practical basis and has the ability to guide perception and transform practical activities. Of course, not everyone with a thought will be considered a thinker; only those who have thoughts oriented towards solving general economic, political, and cultural issues, etc., and recognized by society will be considered thinkers.

Ho Chi Minh Thought is a system of viewpoints and approaches based on the needs of the Vietnamese revolution and systematized in a logical manner, reflecting the understanding and evaluation of social reality. It provides a theoretical generalization about politics, economics, society, laws, ethics, aesthetics, philosophy, and religion. Fundamentally and throughout, Ho Chi Minh thought is a comprehensive and profound system regarding the core issues of the Vietnamese revolution. It is the result of the synthesis of the creative application and development of Marxism - Leninism to the specific conditions of Vietnam, and at the same time, it is the crystallization of the cultural and ideological essence of the nation and the era to liberate the people, liberate the class and the working people from oppression and exploitation. The defining strength and vitality of Ho Chi Minh Thought in the various stages of the Vietnamese revolution is not due to subjective will, but due to the permeability and widespread influence of this ideology in the thinking, and spiritual life not only officials, and party members, but also of the masses, of all generations, ethnic groups, and religions. This is an ideology that plays a guiding and instructive role for the entire revolutionary cause under the leadership of the Party in the struggle for national liberation as well as in the ongoing renovation and construction of socialism in Vietnam. Ho Chi Minh Thought can be considered from the following aspects:

In terms of approach: firstly, a system of knowledge about philosophy, politics (domestic and overseas), economy, military, ethics, humanities, and culture; secondly, Ho Chi Minh Thought is a system of viewpoints about the Vietnamese revolution, including: about the nation, the class, and the revolutionary national liberation; about socialist democracy and the path to socialism; about national unity and international solidarity; about democracy (the people are the masters), the State of the people, by the people, for the people; about ethics, humanities, and culture; about protecting the Fatherland, etc.

Regarding the content, based on the dialectical materialist method, with independent, autonomous, creative thinking, Ho Chi Minh Thought includes:

Firstly, the supplementation and development of Marxist - Leninist ideology on issues such as the active nature of the national liberation revolution in the colonies compared to the socialist revolution in the West; the liberation of the nation linked to the liberation of the people; the Communist Party of Vietnam being not only the vanguard of the working class but also the vanguard of the working people and the whole nation; the regularities and essence of the Communist Party of Vietnam; the new human ethics and revolutionary ethics; socialist democracy, including people as the masters and people as the rulers; the great national unity bloc as the decisive strength for the victories of the Vietnamese revolution, and so on.

Secondly, the absorption of the quintessence of national and human thought. According to Ho Chi Minh, “The theory of Confucius has the advantage of individual moral cultivation. The religion of Jesus has the advantage of high compassion. Marxism has the advantage of the dialectical method. Sun Yat Sen has the advantage of its policies that suit our country’s conditions. Confucius, Jesus, Marx, and Sun Yat Sen all aspire to happiness for humanity, to serve social welfare, etc. I try to be a little disciple of them all”⁽¹⁾.

Ho Chi Minh inherited, applied, and developed traditional national values, especially patriotism, and absorbed the essence of human culture, which is compatible with the characteristics of Vietnam and the world. With Eastern culture, there are the positive points in Confucianism, Buddhism, and the “three tenants” thought of Sun Yat Sen, etc. With the Western culture, he recognized the value of the American Declaration of Independence of 1776 and the French Declaration of the Rights of Man and Citizens of 1789, which emphasized individual freedom, democracy, and recognized that “All peoples in the world are born equally; every nation has the right to live, the right to be happy, and the right to be free”⁽²⁾.

Thirdly, reflecting and summarizing the legal issues of the Vietnamese revolution, in line with the practical conditions of the country and the trend of the times. These issues include the liberation of the nation, class, and individuals; national independence linked to socialism; combining the strength of the nation with the power of the times; building a state of the people, by the people, for the people under the leadership of the Communist Party; national defense and building the people’s armed forces; developing the economy and culture to constantly improve the material and spiritual life of the people; the new socialist person and revolutionary ethics; building a clean and strong Party and taking care of nurturing the revolutionary generation for future generations; maintaining solidarity and unity within the Party as precious as the apple of the eye; ensuring the highest national interests - people, integration, multilateralism, and diversification of international relations based on the principle of making friends with all democratic countries and not antagonizing anyone, etc.

In terms of expression, Ho Chi Minh had a diverse, understandable, and suitable style for different subjects, purposes, conditions, and circumstances. In the work entitled “Revolutionary Path”, he explained why he chose a simple, concise, easy-to-remember, and easy-to-understand expression: “We have to shout loudly and act quickly to save our lineage since we don’t have free time to be fussy and elaborate!”⁽³⁾. In reality, with this style of expression, Ho Chi Minh Thought easily touch people’s hearts, making it easy to follow when disseminating and educating about revolutionary strategies and revolutionary literature. However, when necessary, he also had a tone formal, scholarly tone for argumentation, science, and persuasiveness to reason, to denounce, and condemn the French colonial regime and its lackeys; he used lofty, passionate language to call on the whole people to participate in the resistance; he used sincere, profound language to express deep sentiments and feelings for the Fatherland and the people; he use witty, straightforward language to communicate with the people or skillfully criticize officials and party members. Generally, Ho Chi Minh’s style of propaganda and education is often concise, profound, modest, and follows the “meaning in plain words” style of an Eastern thinker.

2. Identifying and criticizing distortions against Ho Chi Minh Thought

Firstly, in terms of the discourse on Ho Chi Minh Thought, it is said that it is a “patchwork, mending the ideas” of others. This viewpoint argues that, in form, Ho Chi Minh Thought is “just words, simple writings, like daily language, without a high level of generalization and abstraction like Western thinkers. In terms of content, these ideas are essentially a patchwork, a mending of ideas from Confucianism, Buddhism, Laoism, Sun Yat Sen , Marxism - Leninism, Western culture, etc., without extracting new principles, new laws, and creativity”.

In fact, what is called “patchwork” of ideas is an essential process in human cognition, in which some individuals are revered as thinkers by subsequent generations. The new ideas always emerge from and build upon the correct and positive points of the ideas of others and those who came before. The important thing is that they are supplemented and developed into new ideas when they grasp, generalize, and anticipate new appropriate content, especially the orientation and guidance of the practical activities of the majority of the people.

One point to note is that in Vietnam, in the first half of the 20th century, the target audience for disseminating the revolutionary national liberation line was the working people, among whom the overwhelming majority were illiterate peasants. Therefore, it was necessary to use a language and communication style that was easy to understand, easy to remember, and easy to implement, suitable for their level of understanding. Ho Chi Minh’s sometimes simple and everyday sayings achieved significant success in revolutionary propaganda.

Secondly, in terms of the discourse that claims that at times there are contradictions, and at other times there is unity between Ho Chi Minh Thought and Marxism - Leninism.

Karl Marx, together with Friedrich Engels and Vladimir Lenin, built and provided the world with a materialist worldview and dialectical methodology for the working class and humanity in general, in order to have a correct understanding of the world and revolutionarily transform it, aiming for a society without exploitation. Marxism - Leninism, therefore, is the guiding star to understand the essence, laws of motion, and development of the human world. Ho Chi Minh Thought integrates and synthesizes the materialist dialectical worldview of Marxism - Leninism with the dialectical elements in Vietnamese philosophy and Eastern philosophy. Ho Chi Minh found in Marxism - Leninism the theory and method for the liberation and development of the nation, the working class, and humans based on the people being the owners and masters.

The discourse about the contradiction or unity of Ho Chi Minh Thought with Marxism - Leninism is a sophisticated and insidious tactic of hostile forces aimed at denying Ho Chi Minh’s revolutionary path and, at the same time, a foundational component of the Party’s ideology. To achieve this, with various deceptive arguments, they point to the collapse of socialism in the Soviet Union and Eastern Europe in the late 20th century to decisively declare: “Marxism - Leninism is outdated”; which means that the ideological foundation of the Communist Party of Vietnam is outdated.

There is also a discourse of opposition between Ho Chi Minh Thought and Marxism - Leninism, claiming that “Ho Chi Minh follows nationalism, so his ideas have no connection with Marxism - Leninism”. More insidiously, they argue: “There is a spirit of Marxism - Leninism in Ho Chi Minh Thought, so it is connotationally sufficient to mention Ho Chi Minh Thought within the ideological foundation of the Communist Party of Vietnam”.

The danger of the above-mentioned discourses lies in their potential to lead many people with limited political understanding to doubt, not grasping the nature of the unified, irreplaceable relationship between Ho Chi Minh Thought and Marxism - Leninism. In this, Marxism - Leninism is the root and foundation of the worldview, methodology, and entire thought of Ho Chi Minh; Ho Chi Minh Thought is the correct and creative application and development of Marxism - Leninism, as well as the integration, and combination of Marxism - Leninism with Vietnamese philosophy, Eastern philosophy, and human philosophy, suitable for Vietnam. Ho Chi Minh himself affirmed the theoretical and ideological origin of his ideas as Marxism - Leninism: “At first, it was patriotism, not yet communism that led me to believe in Lenin, to believe in the Third International. Step by step, in the struggle, studying Marxism - Leninism, while doing practical work, I gradually understood that only socialism, and communism could liberate oppressed nations and the working people in the world from slavery”⁽⁴⁾. Therefrom, he considered Marxism - Leninism as the “magic guideline” to enlighten the revolutionary path of Vietnam while affirming: “Now there are many theories, many ideologies, but the most genuine, the most certain, the most revolutionary is Leninism”⁽⁵⁾.

Ho Chi Minh always personally adhered to and set an example in implementing the requirements: “Studying Marxist - Leninist ideology is to study the spirit of dealing with all matters, for everyone and for oneself; to study the common truths of Marxist - Leninist ideology to creatively apply them to the actual situation of our country”⁽⁶⁾; it is “to learn the positions, views, and methods of Marxist - Leninist ideology to apply those positions, views, and methods to effectively resolve practical issues in our revolutionary work”⁽⁷⁾. He emphasized: “Marxism - Leninism is the guiding light for action, not a bible”⁽⁸⁾. Ho Chi Minh deeply understood the arguments in the classic works of Marxist - Leninist ideology to absorb, apply, and creatively develop Marxist - Leninist ideology in a way that is suitable for Vietnam, based on the methodology of dialectical materialism. Based on that foundation, Ho Chi Minh formulated appropriate strategies and policies for specific circumstances in each revolutionary period, thereby forming and developing a comprehensive system of views on the fundamental issues of the Vietnamese revolution. It’s in this unity and irreplaceability that Ho Chi Minh thought contributes to adding vitality to the continuous flow of Marxist - Leninist ideology in the new era.

Therefore, it must be affirmed that the ideological foundation of our Party includes both Ho Chi Minh Thought and Marxist - Leninist ideology. In the process of renovation according to the orientation of socialism today, a fundamental, long-term, and necessary task is to both “firmly adhere to and apply, creatively develop Marxist - Leninist ideology, Ho Chi Minh Thought”⁽⁹⁾, and firmly struggle against all arguments of isolation, opposition, and identification Ho Chi Minh Thought with Marxist - Leninist ideology.

Thirdly, it is the argument equating the “public opinion” of a few intellectuals with the majority of Vietnamese people and the progressive community of the world.

An argument from hostile forces maintains that the issuance in 1987 of Resolution 24C/18.65 by the United Nations Educational, Scientific and Cultural Organization (UNESCO) to commemorate the 100th anniversary of President Ho Chi Minh’s birth, which recognizes Ho Chi Minh as an exemplary figure (or a hero) of Vietnam and with global influence, is a mistake, criticized, and opposed by the “intellectual public opinion”. The so-called “public opinion” of a few intellectuals opposing the above resolution of UNESCO is actually only the opinion of a few isolated individuals. To affirm the correctness of their stance, UNESCO regularly organizes events to commemorate the issuance of this resolution.

Recently, on October 11, 2022, at the UNESCO headquarters in Paris, France, UNESCO, and the Vietnamese delegation to UNESCO, along with the Vietnamese Embassy in France co-sponsored a solemn event titled “Commemoration of 35 years of UNESCO issuing Resolution No. 24C/18.65”. Many dignitaries and intellectuals from France and UNESCO member countries attended the event. On behalf of UNESCO, Deputy Director-General Xing Qu affirmed: “President Ho Chi Minh’s thought on education, science, and culture have values that go beyond spatial and temporal boundaries and are also the mission that UNESCO is pursuing today, preserving and promoting the heritage of exemplary figures, including President Ho Chi Minh, is a shared responsibility of all humanity”⁽¹⁰⁾. Director-General Audrey Azoulay “shared very positive impressions about visiting the recognized heritage sites of Vietnam and witnessing achievements made in various aspects, especially in culture, education, and social welfare in Vietnam”⁽¹¹⁾. This reality shows that the resolution honoring President Ho Chi Minh is based on legal, historical, cultural, and practical foundations and is still recognized by the global community.

Since the member countries UNESCO jointly participated in commemorating the 100th anniversary of President Ho Chi Minh’s birth, many countries and organizations have regularly organized specific activities in his memory, promoting a better understanding of the significance of his ideas and his contributions to the cause of national liberation, development, honoring and promoting the human values of Ho Chi Minh Thought. There are now dozens of statues and monuments of Ho Chi Minh built in more than 20 countries. Recently, in New York City (USA), an international scientific conference titled “Global Ho Chi Minh”⁽¹²⁾ was organized to affirm and clarify the globality of Ho Chi Minh’s heritage in the era of globalization.

3. Protecting the value and vitality of Ho Chi Minh Thought

Reality has shown that Ho Chi Minh Thought has been and is being tested, proving its eternal value, and guiding the revolutionary cause of the Vietnamese people by the great victories of the Vietnamese revolution under the leadership of the Party and President Ho Chi Minh. These victories include the August Revolution in 1945, the resistance wars against foreign aggression, gaining independence, national unity, and the construction of socialism. Notably, the achievements of the renovation process following the socialist orientation from 1986 through to the present, aiming to realize the aspirations of Ho Chi Minh, the Party, and our people in building a peaceful, unified, independent, democratic, and prosperous Vietnam that stands on par with other powers in the world.

Currently, along with honoring, enhancing and promoting the sustainable value and vitality of Ho Chi Minh Thought, it is necessary to protect its value and vitality from the denial and distortion of hostile forces, as well as from the skepticism and lack of trust in Ho Chi Minh Thought from some people. These distorted perceptions do not align with life and do not contribute to practical activities. On the contrary, they hinder and go against the revolutionary renovation process based on the application and creative development of Marxist - Leninist ideology and Ho Chi Minh Thought by the Party and the Vietnamese people.

To overcome these distorted perceptions, the following tasks need to be effectively implemented:

Firstly, the implementation of studying and following Ho Chi Minh’s thought, morality, and lifestyle needs to be carried out regularly, consistently, and substantially. The promotion of studying and following Ho Chi Minh’s thought, morality, and lifestyle should be further disseminated and deeply rooted in all social classes, especially among the cadres and party members. For example, integrating the study of Ho Chi Minh Thought into the implementation of the inspection and supervision regime for theoretical learning and Party resolutions among the cadres and Party members to overcome the identified limitations and shortcomings, etc.

Secondly, the research and teaching of Marxist - Leninist ideology and Ho Chi Minh Thought should be further strengthened in a practical and effective manner. It is necessary to clarify the unified yet distinct relationship between Marxist - Leninist ideology and Ho Chi Minh Thought, as well as the roles of both in the ideological foundation of the Party.

Thirdly, the research, application, and creative development of Ho Chi Minh Thought need to be closely linked to the research, application, and creative development of Marxist - Leninist ideology. The protection of Ho Chi Minh Thought needs to be tied with the protection of Marxist - Leninist ideology, and the protection of Marxist - Leninist ideology and Ho Chi Minh Thought should involve refuting and debunking erroneous and hostile views that distort Marxist - Leninist ideology and Ho Chi Minh Thought and the viewpoints and orientations of the Party.

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Received: April 19, 2023; Revised: May 11; Approved for publication: May 22, 2023.

Endnotes:

(1) See: Ho Chi Minh on religious and belief issues, Social Sciences Publishing House, Hanoi, 1996, p.152.

(2) Ho Chi Minh: The Complete Works, vol.4, National Political Publishing House, Hanoi, 2011, p.1.

(3), (5) Ho Chi Minh: The Complete Works, vol.2, ibid, p.283, 289.

(4) Ho Chi Minh: Complete Works, vol.12, ibid, p.563.

(6), (7) Ho Chi Minh: The Complete Works, vol.11, ibid, p.611, 95.

(8) Ho Chi Minh: The Complete Works, vol.7, ibid, p.120.

(9) CPV: Documents of the 13th National Party Congress, vol.I, National Political Publishing House, Hanoi, 2021, p.109.

(10), (11) Bao Chi: Commemoration of the 35th Anniversary of UNESCO’s Resolution Honoring President Ho Chi Minh, https://baoquocte.vn/le-ky-niem-35-nam-to-chuc-unesco-thong-qua-nghi-quyet-ton-vinh-chu-tich-ho-chi-minh-201663.html?fbclid=IwAR2jcic-oC0n2RRoQWiUrw1MP3cm7XdaToypoZke5Tkm6ojVGNENwvlSOQ4, accessed on April 10, 2023.

(12) Nguyen Thanh Tu: Criticism of distorted understanding of Ho Chi Minh thought, https://tuyengiao.vn/cung-suy-ngam/phe-phan-nhung-nhan-thuc-lech-lac-ve-tu-tuong-ho-chi-minh-133596, accessed on 12-4-2023.