不幸之輪：受害者、受害意識與加害行為

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不幸之輪：受害者、受害意識與加害行為

Sasha Gong
29 Oct 2025
 

歷史充滿矛盾，最引人注目的，莫過於革命一開始聲稱要拯救被壓迫者，最終卻把所有人拖入毀滅。

從法國大革命到毛澤東的文化大革命，這個模式一再重演：革命者首先將「受害者」捧上道德高地，讓他們擁有絕對的正義。這些新被加冕的「受害者」隨後被鼓勵去迫害他們的「敵人」。一場以「解放」為名的運動，幾乎總是演變為新的暴政。

這是和革命同樣古老的故事。雅各賓派以「窮人與受迫者」之名起家，卻讓斷頭台不斷落下，從貴族、神職人員一直砍到自己的同僚。列寧誓言要解放工人與農民，擺脫沙皇壓迫，但他釋放出的「紅色恐怖」最終吞噬了數百萬人，包括許多追隨他的人。

毛澤東則鼓動青年起來批鬥師長、父母與鄰居。在那幾年瘋狂的歲月裡，幾乎每個人都在受害者與加害者之間交替，甚至同時扮演兩種角色。法國革命領袖丹東在被自己建立的機器吞噬前曾哀嘆：「革命最終會吞噬自己的孩子。」

在中國，我們親眼見證了這種循環。1966年8月，第一位被學生打死的教師卞仲耘的故事，正是這種殘酷的縮影。

卞仲耘原本是忠誠的革命者。她於1941年加入共產黨，後來在土地改革中積極執行政策，參與石打四名地主致死的行動，其中一人還曾照顧過她的孩子。她之後被獎勵為北京最著名女子中學的校長，那所學校主要服務於中共高幹子女。

然而在文化大革命的首波狂潮中，她就在自己學生手下喪命。這些學生正是中共高層的女兒們，被毛澤東的「造反有理」號召所煽動。僅在那一個月，中國各地就有成千上萬的教師被殺，數百萬人被遊街、侮辱、毆打。昨日的英雄，成了今日的敵人。

那麼，新一代的加害者又怎樣了？在成為毛的工具之後，這些造反青年很快被拋棄——女孩們被下放到偏遠地區，接受艱苦勞動。命運之輪再次轉動。

這個「不幸之輪」遵循一套殘酷邏輯：掌權者挑出一批被認定的「受害者」，指定新的敵人。被選中的受害者獲得超越法律的權力，而敵人被剝奪一切保護。於是，「受害」變成一種特權，而非不幸。人們爭相自稱受害者——往往是通過迫害他人來證明。敵人的範圍不斷擴大，最終，一切都被吞噬。

若我們以為這樣的悲劇不可能在當今重演，那就太天真了。近年來，美國出現了規模雖小卻令人寒心的迴響：#MeToo 運動、「黑人的命也是命」、支持哈馬斯或反移民執法局的抗議等。

誰是「受害者」？那些曾被視為「加害者」的人——男性、白人、執法者。雖然美國的民主制度限制了這種現象的規模，但革命的激情是真實存在的，並且已經製造出大量新的受害者。

維吉尼亞州州長候選人阿比蓋爾·斯潘伯格最近對支持者喊話：「讓憤怒成為你們的燃料。」憤怒成了升級的理由：誇大指控、摧毀名譽、搶劫、甚至暴力。我們已經在查理·柯克被謀殺事件中看到了後果。

另一種燃料則是興奮。列寧曾稱革命是「群眾的節日」。看到階層崩塌、名聲摧毀、敵人被拖進公眾審判，這是種令人陶醉的快感。如今，整個群體被鼓勵以「受害」為身份認同，而「壓迫者」的名單則無限擴張。昨日的盟友成了今日的敵人，昨日的受害者成了今日的加害者。建立在怨恨政治上的社會，終將在自身矛盾中崩潰。

中國付出了慘痛代價：毛澤東的文化大革命造成數千萬人死亡，其中包括眾多革命者自己，令國家陷入崩潰。而在美國，左派意識形態讓內城社區陷入犯罪、毒品與依賴福利的惡性循環，貧困不但沒有減輕，反而更深。這個悖論延續至今：以正義之名發起的革命，往往導致更大的不義；以提升受害者為名的運動，往往製造出更大規模的受害；以治癒歷史傷口為名的意識形態，往往只讓傷痕更深。

結論非常明確：一個健康的社會，必須能夠承認苦難而不把它武器化，糾正不義而不製造新的不義，並尊重尊嚴而非怨恨。若我們做不到，歷史的循環將再度重演——如同無數次一樣。而當革命再次轉動它的輪盤，它將再次吞噬所有人，包括那些發動革命的人。

The Wheel Of Misfortune: Victims, Victimhood, And Victimization
American Maoists: Warnings From The Cultural Revolution, Part II

By Xi Van Fleet and Sasha Gong
Oct 28, 2025 DailyWire.com
The Wheel Of Misfortune: Victims, Victimhood, And Victimization
Editor’s Note: This is the second installment in the five-part series “American Maoists: Warnings From The Cultural Revolution.”

In Part I, Xi Van Fleet and Sasha Gong — both activists, scholars, and survivors of Mao’s communist uprising — explain how extremist movements plant the seeds for revolution by slowly acculturating ordinary citizens to political violence.

In today’s installment, the authors explore something all too familiar to anyone who’s seen the American Left in action: the endless cycle of victimization, which fuels perpetual revolution.



History is full of paradoxes. None is more striking than the revolutionary promise to rescue the downtrodden, only to end in destruction for all.

From the French Revolution to Mao’s Cultural Revolution, the pattern is familiar: revolutionaries first elevate “the victims,” granting them moral superiority. Those newly anointed victims are then encouraged to victimize their designated enemies. What begins in the name of liberation almost always degenerates into tyranny.

It is a story as old as revolution itself. The Jacobins invoked the poor and the persecuted, then set the guillotine to work on nobles, priests, and eventually their own comrades. Lenin vowed to free workers and peasants from Tsarist oppression, only to unleash the Red Terror that consumed millions, including many of his followers.

Mao empowered the youths to denounce their teachers, parents, and neighbors. In those frenzied years, almost everyone alternated between being a victim and being a victimizer, and frequently embodied both roles simultaneously. As Georges Danton, himself a leading figure of the French Revolution, devoured by the machine he helped build, lamented: “Revolution devours its own children.”

In China, we witnessed this cycle firsthand. The story of Bian Zhongyun, the first teacher beaten to death by her students in August 1966, illustrates it in all its cruelty.

Bian had been a faithful revolutionary. She joined the Communist Party in 1941 and later helped carry out land reform in a village where she was involved in the stoning to death of four landlords — including a woman who once cared for her child. She was later rewarded with the post of principal at Beijing’s most prestigious girls’ high school, which primarily served the children of CCP elites.

Yet her students, daughters of top Party leaders, killed her within hours in the first frenzy of the Cultural Revolution. They were fueled by Mao’s call to “rebel.” That month alone, thousands of teachers across China were killed. Millions more were publicly humiliated and beaten.

What became of the new victimizers? After serving as Mao’s instruments, the rebelling youths were discarded: the girls were sent into exile in China’s remote regions for grueling labor. The cycle turned anew.

This wheel of misfortune follows a grim logic. Authorities pick assumed “victims” and designate enemies. The chosen victims are given power beyond the law, while enemies are stripped of any protection. Victimhood becomes not a misfortune but a privilege. People scramble to claim it — often by victimizing others. The scope of enemies then expands endlessly. Eventually, the beast devours everything.

We would be foolish to believe this tragic dynamic cannot repeat here. In recent years, America has seen smaller but chilling echoes: the #MeToo movement, Black Lives Matter, pro-Hamas and anti-ICE protests, and so on.

Who are the victims? Those once deemed “victimizers” — men, White people, and law enforcement personnel. Though our democracy tempers the scale, the revolutionary zeal is real, and has already produced a vast number of victims.

Virginia gubernatorial candidate Abigail Spanberger recently exhorted her supporters: “Let your rage fuel you.” Rage justifies escalation: exaggerated allegations, destruction of reputations, looting, even violence. We saw the consequences in the murder of Charlie Kirk.

The other fuel is thrill. Lenin once called revolution the “festival of the masses.” It is intoxicating to watch hierarchies topple, reputations destroyed, enemies dragged into the public square. Today, whole groups are urged to define themselves by grievances, while the list of oppressors grows without limit. Yesterday’s ally becomes today’s enemy; yesterday’s victim becomes today’s victimizer. Unfortunately, a society built on grievance politics collapses under its own contradictions.

China paid dearly: Mao’s Cultural Revolution killed tens of millions of people, including revolutionaries themselves, and brought the country to its knees. In America, Leftist ideology has condemned inner-city communities to crime, drugs, and welfare dependency that deepens poverty rather than relieves it. The paradox endures: revolutions that begin in the name of justice often end in greater injustice. Movements that elevate victims often produce mass victimization. Ideologies that promise to heal history’s wounds often end up deepening its scars.

The lesson is clear. A healthy society must recognize suffering without weaponizing it, redress injustice without creating new ones, and honor dignity rather than grievance. If we fail, the cycle will repeat — as it has so many times before. And once again, revolution will devour everyone, including those who started the revolution.