Erxinji (二心集) had long pursued the life of the exploiting classes. When he had just returned to the forum, he mentioned that he had once obtained ill-gotten gains by charging fellow workers to “help” them with labor arbitration. Before long, he also exposed his “run-away” ideology, believing that working conditions were better in the imperialist countries of Europe and North America. After the so-called “work-related injury,” Erxinji once again used all kinds of lame excuses to evade labor and maintain a parasitic lifestyle, absurdly claiming that he had an intellectual disability, was unable to speak or understand written language normally, and was incapable of performing physical labor—and therefore had to engage in mental labor, among other things. Even after his disguises were repeatedly exposed, Erxinji still stubbornly refused to admit defeat, brazenly insisting on his twisted logic in public, despite having neither sound arguments nor any shortage of indignation. The Association upholds the principle of “punishing past mistakes to prevent future ones, and curing the illness to save the patient.” Even though Erxinji neither acknowledged nor corrected his mistakes, it still criticized his problems and allowed him to remain active on the forum.
Erxinji not only failed to appreciate this; he instead harbored resentment—although he denied this verbally at the time, the circumstances below speak for themselves:
During the forum’s group movie-watching session on the evening of August 30, in response to Qian Renling’s questions, Erxinji revealed in the chat channel that he was currently preparing for the postgraduate entrance examination, planned to get into graduate school and find a job paying 12,000 yuan a month, and had purchased online courses in mathematics and English at 200 yuan per subject. He said that he had returned to the forum simply to see familiar people, but after seeing people such as jqr defect back to the old society and resume their old lives, it “showed that making money takes priority over activism”; therefore, he too wanted to “live a small life.” He said that he did not resent the Association for previously requiring him to engage in ideological struggle and give up some personal interests, because he thought it was “pretty fun.”
Erxinji once again exposed the lie behind his supposed “intellectual disability,” openly proclaiming the traitor’s philosophy that speculation and exploitation are justified. He even claimed that ideological struggle was “pretty fun,” acting extremely arrogant on the assumption that the chat records would not be directly seen by Association members at the time. Erxinji went so far as to completely invert right and wrong, saying that he had been expelled because he was unable to complete the Association’s tasks (failing the assessment and being unable to write submissions)—in reality, this was a vicious attack on the Association’s line. After being reminded that he had only changed his story after first revealing his obsession with “Train Girls,” he then claimed that so-and-so had also been expelled [in reality, the traitors all defected of their own accord; the Association did not expel them for failing to complete tasks or for purely lewd pursuits], said that the people in his group “were all hopeless,” and that, having recognized this, they might as well “go back to being unremolded intellectuals.” Erxinji also said that the defectors were all “doing pretty well” and must have higher incomes than he did; he was going to prepare for graduate school, so people should leave him alone.
Erxinji’s claim that the people in his group “were all hopeless” was an attempt to rationalize his own treacherous conduct by spreading defeatism and disparaging the revolution—the implicit message being: if all the old-timers defected, and the reason was that they were simply “hopeless” to begin with, then how many of these new faces can really “make it”? They will probably end up following the same old path sooner or later. Someone who can become obsessed with anime and manga can also be corrected through ideological struggle. In reality, defection was precisely the result of insufficient ideological struggle; it was the result of the defectors’ subjective unwillingness to give up their personal interests and persist in ideological struggle; it was the result of ideological problems remaining unresolved for too long; and it was the result of bourgeois ideology overcoming proletarian ideology in their minds—not evidence that people were inherently “hopeless.” Erxinji beautifies himself as though he were some worldly sage who had seen through everything, while in fact he is practicing liquidationism: “Since the problem is so serious, why not abandon the struggle?” He reverses cause and effect, making it seem as though his extreme individualism and unwillingness to correct his problems were merely the result of an objective lack of ability.
Erxinji has studied Marxism to some extent, yet he continues, time and again, to make a series of outrageous claims—self-righteously, brazenly, and knowingly repeating his mistakes. It is truly repulsive.
