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1 两种宇宙观:
- 在人类的认识史中，从来就有关于宇宙发展法则的两种见解：一种是形而上学的见解，一种是辩证法的见解，形成了互相对立的两种宇宙观。列宁说：“对于发展(进化)所持的两种基本的 (或两种可能的？或两种在历史上常见的？) 观点是：(一) 认为发展是减少和增加，是重复；(二) 认为发展是对立的统一 (统一物分成为两个互相排斥的对立，而两个对立又互相关联着)。” 列宁说的就是这两钟不同的宇宙观。
- 形而上学，亦称玄学。这种思想，无论在中国，在欧洲，在一个很长的历史时间内，是属于唯心论的宇宙观，并在人们的思想中占了统治的地位。在欧洲，资产阶级初期的唯物论，也是形而上学的。由于欧洲许多国家的社会经济情况进到了资本主义高度发展的阶段，生产力，阶级斗争和科学均发展到了历史上未有过的水平，工业无产阶级成为历史发展的最伟大的动力，因而产生了马克思主义的唯物辩证法的宇宙观。
- 于是，在资产阶级那里，除了公开的极端露骨的反动的唯心论之外，还出现了庸俗的进化论，出来对抗唯物辩证法。所谓形而上学的或庸俗进化论的宇宙观，就是用孤立的，静止的和片面的观点去看世界。这种宇宙观把世界一切事物，一切事物的形态和种类，都看成是永远彼此孤立和永远不变化的。如果说又变化，也只是数量的增减和场所的变更。而这种增减和变更的原因，不在事物的内部而在事物的外部，即是由于外力的推动。形而上学家认为，世界上各种不同事物和事物的特性，从它们一开始存在的时候就是如此。后来的变化，不过是数量上的扩大或缩小。他们认为一种事物永远只能反复地产生为同样的事物，而不能变化为另一种不同的事物。
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1. Liǎng zhǒng yǔ zhòu guān:
- Zài rénlèi de rènshíshǐ zhōng, cónglái jiù yǒu guānyú yǔzhòu fāzhǎn fǎzé de liǎng zhǒng jiànjiě: Yī zhǒng shì xíng'ér shàngxué de jiànjiě, yī zhǒng shì biànzhèngfǎ de jiànjiě, xíngchéng le hùxiāng duìlì de liǎng zhǒng yǔzhòuguān. Lièníng shuō: “duìyú fāzhǎn (jìnhuà) suǒchí de liǎng zhǒng jīběn de (huò liǎng zhǒng kěnéng de? Huò liǎng zhǒng zài lìshǐ shàng chángjiàn de?) guāndiǎn shì: (1) rènwèi fāzhǎn shì jiǎnshǎo hé zēngjiā, shì zhòngfù; (2) rènwèi fāzhǎn shì duìlì de tǒngyī (tǒngyīwù fēnchéng wèi liǎngge hùxiāng páichì de duìlì, ér liǎngge duìlì yòu hùxiāng guānliánzhe).” Lièníng shuō de jiùshì zhè liǎng zhōng bùtóng de yǔzhòuguān.
- Xíng'ér shàngxué, yì chēng xuánxué. Zhèzhǒng sīxiǎng, wúlùn zài Zhōngguó, zài Ōuzhōu, zài yīge hěn cháng de lìshǐ shíjiān nèi, shìshǔ yú wéixīnlùn de yǔzhòuguān, bìng zài rénmen de sīxiǎng zhōng zhànle tǒngzhìde dìwèi. Zài Ōuzhōu, zīchǎn jiējí chūqīde wéiwùlùn, yě shì xíng'ér shàngxué de. Yóuyú Ōuzhōu xǔduō guójiā de shèhuì jīngjì qíngkuàng jìndàole zīběn zhǔyì gāodù fāzhǎn de jiēduàn, shēngchǎnlì, jiējí dòuzhēng hé kēxué jūn fāzhǎn dàole lìshǐ shàng wèi yǒuguò de shuǐpíng, gōngyè wúchǎn jiējí chéngwèi lìshǐ fāzhǎn de zuì wěidà de dònglì, yīn'ér chǎnshēng le Mǎkèsī zhǔyì de wéiwù biànzhèngfǎ de yǔzhòuguān.
- Yúshì, zài zīchǎn jiējí nàlǐ, chúle gōngkāi de jíduān lùgǔde fǎndòngde wéixīnlùn zhīwài, hái chūxiànle yōngsú de jìnhuàlùn, chū lái duìkàng wéiwù biànzhèngfǎ. Suǒwèi xíng'ér shàngxué de huò yōngsú jìnhuàlùn de yǔzhòuguān, jiùshì yòng gūlìde, jìngzhǐde hé piànmiànde guāndiǎn qù kàn shìjiè. Zhèzhǒng yǔzhòuguān bǎ shìjiè yīqiè shìwù, yīqiè shìwù de xíngtài hé zhǒnglèi, dōu kànchéng shì yǒngyuǎn bǐcǐ gūlì hé yǒngyuǎn bù biànhuà de. Rúguǒ shuō yòu biànhuà, yě zhǐshì shùliàng de zēngjiǎn hé chǎngsuǒ de biàngèng. Ér zhèzhǒng zēngjiǎn hé biàngèng de yuányīn, bù zài shìwù de nèibù ér zài shìwù de wàibù, jíshì yóuyú wàilì de tuīdòng. Xíng'ér shàngxuéjiā rènwèi, shìjiè shàng gèzhǒng bùtóng shìwù hé shìwù de tèxìng, cóng tāmen yì kāishǐ cúnzài de shíhòu jiùshì rúcǐ. Hòuláide biànhuà, bùguò shì shùliàng shàng de kuòdà huò suōxiǎo. Tāmen rènwèi yī zhǒng shìwù yǒngyuǎn zhǐ néng fǎnfùdi chǎnshēng wèi tóngyàngde shìwù, ér bù néng biànhuà wèi lìng yī zhǒng bùtóngde shìwù.
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1. The two world outlooks:
- Throughout the history of human knowledge, there have been two
conceptions concerning the law of development of the universe, the metaphysical conception and the dialectical conception, which form two
opposing world outlooks. Lenin said:
The two basic (or two possible? or two historically observable?)
conceptions of development (evolution) are: development as decrease and
increase, as repetition, and development as a unity of opposites (the
division of a unity into mutually exclusive opposites and their
reciprocal relation).
Here Lenin was referring to these two different world outlooks.
- In China another name for metaphysics is hsuan-hsueh. For a long period
in history whether in China or in Europe, this way of thinking, which is
part and parcel of the idealist world outlook, occupied a dominant
position in human thought. In Europe, the materialism of the bourgeoisie
in its early days was also metaphysical. As the social economy of many
European countries advanced to the stage of highly developed capitalism,
as the forces of production, the class struggle and the sciences
developed to a level unprecedented in history, and as the industrial
proletariat became the greatest motive force in historical development,
there arose the Marxist world outlook of materialist dialectics.
- Then,
in addition to open and barefaced reactionary idealism, vulgar
evolutionism emerged among the bourgeoisie to oppose materialist
dialectics. The metaphysical or vulgar evolutionist world outlook sees things as
isolated, static and one-sided. It regards all things in the universe,
their forms and their species, as eternally isolated from one another
and immutable. Such change as there is can only be an increase or
decrease in quantity or a change of place. Moreover, the cause of such
an increase or decrease or change of place is not inside things but
outside them, that is, the motive force is external. Metaphysicians hold
that all the different kinds of things in the universe and all their
characteristics have been the same ever since they first came into
being. All subsequent changes have simply been increases or decreases in
quantity. They contend that a thing can only keep on repeating itself as
the same kind of thing and cannot change into anything different.
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- 1-2:
- 在形而上学家看来，资本主义的剥削，资本主义的竞争，资本主义社会的个人主义思想等，就是在古代的奴隶社会里，甚至在原始社会里，都可以找得出来，而且会要永远不变地存在下去。说到社会发展的原因，他们就用社会外部的地理，气候等条件去说明。他们简单地从事物外部去找发展的原因，否认唯物辩证法所主张的事物因内部矛盾引起发展的学说。因此，他们不能解释事物的质的多样性，不能解释一种质变为他种质的现象。
- 这种思想，在欧洲，在十七世纪和十八世纪是机械唯物论，在十九世纪末和二十世纪初则有庸俗进化论。在中国，则有所谓 “天不变，道亦不变” 的形而上学的思想，曾经长期地为腐朽了的封建统治阶级所拥护。近百年来输入了欧洲的机械唯物论和庸俗进化论，则为资产阶级索拥护。
- 和形而上学的宇宙观相反，唯物辩证法的宇宙观主张从事物的内部，从一事物对他事物的关系去研究事物的发展，即把事物的发展看做是事物内部的必然的自己的运动，而每一事物的运动都和它的周围其他事物互相联系着和互相影响着。事物发展的根本原因，不是在事物的外部而是在事物的内部，在于事物内部的矛盾性。任何事物内部都有这种矛盾性，因此引起了事物的运动和发展。事物内部的这种矛盾性是事物发展的根本原因，一事物和他事物的互相联系和互相影响则是事物发展的第二位的原因
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- Zài xíng'ér shàngxuéjiā kànlái, zīběn zhǔyì de bōxuē, zīběn zhǔyì de jìngzhēng, zīběn zhǔyì shèhuì de gèrén zhǔyì sīxiǎng děng, jiùshì zài gǔdài de núlì shèhuì lǐ, shénzhì zài yuánshǐ shèhuì lǐ, dōu kěyǐ zhǎodé chūlái, érqiě huì yào yǒngyuǎn bùbiàndi cúnzài xiàqù. Shuō dào shèhuì fāzhǎn de yuányīn, tāmen jiù yòng shèhuì wàibù de dìlǐ, qìhòu děng tiáojiàn qù shuōmíng. Tā men jiǎndāndi cóng shìwù wàibù qù zhǎo fāzhǎn de yuányīn, fǒurèn wéiwù biànzhèngfǎ suǒ zhǔzhāng de shìwù yīn nèibù máodùn yǐnqǐ fāzhǎn de xuéshuō. Yīncǐ, tāmen bù néng jiěshì shìwù de zhìde duōyàngxìng, bù néng jiěshì yī zhǒng zhì biànwèi tā zhǒng zhìde xiànxiàng.
- zhèzhǒng sīxiǎng, zài Ōuzhōu, zài shíqī shìjì hé shíbā shìjì shì jīxiè wéiwùlùn, zài shíjiǔ shìjì mò hé èrshí shìjì chū zé yǒu yōngsú jìnhuàlùn. Zài Zhōngguó, zé yǒu suǒwèi “Tiān bù biàn, dào yì bù biàn” de xíng'ér shàngxué de sīxiǎng, céngjīng zhǎngqīdi wèi fǔxiǔle de fēngjiàn tǒngzhì jiējí suǒ yōnghù. Jìn bǎi nián lái shūrùle Ōuzhōu de jīxiè wéiwùlùn hé yōngsú jìnhuàlùn, zé wèi zīchǎn jiējí suǒ yōnghù.
- Hé xíng'ér shàngxué de yǔzhòuguān xiāngfǎn, wéiwù biànzhèngfǎ de yǔzhòuguān zhǔzhāng cóng shìwù de nèibù, cóng yī shìwù duì tā shìwù de guānxì qù yánjiū shìwù de fāzhǎn, jí bǎ shìwù de fāzhǎn kànzuò shì shìwù nèibù de bìrán de zìjǐ de yùndòng, ér měi yī shìwù de yùndòng dōu hé tāde zhōuwéi qítā shìwù hùxiāng liánxìzhe hé hùxiāng yǐngxiǎng zhe. Shìwù fāzhǎnde gēnběn yuányīn, bùshì zài shìwù de wàibù érshì zài shìwù de nèibù, zài yú shìwù nèibù de máodùnxìng. Rèn hé shìwù nèibù dōu yǒu zhè zhǒng máodùnxìng, yīncǐ yǐnqǐ le shìwù de yùndòng hé fāzhǎn. Shìwù nèibù de zhè zhǒng máodùnxìng shì shìwù fāzhǎn de gēnběn yuányīn, yī shìwù hé tā shìwù de hùxiāng liánxì hé hùxiāng yǐngxiǎng zéshì shìwù fāzhǎnde dìèrwèi de yuányīn.
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- In
their opinion, capitalist exploitation, capitalist competition, the
individualist ideology of capitalist society, and so on, can all be
found in ancient slave society, or even in primitive society, and will
exist for ever unchanged. They ascribe the causes of social development
to factors external to society, such as geography and climate. They
search in an over-simplified way outside a thing for the causes of its
development, and they deny the theory of materialist dialectics which
holds that development arises from the contradictions inside a thing. Consequently they can explain neither the qualitative diversity of
things, nor the phenomenon of one quality changing into another.
- In
Europe, this mode of thinking existed as mechanical materialism in the
17th and 18th centuries and as vulgar evolutionism at the end of the
19th and the beginning of the 20th centuries. In China, there was the
metaphysical thinking exemplified in the saying "Heaven changeth not,
likewise the Tao changeth not", and it was supported by the
decadent feudal ruling classes for a long time. Mechanical materialism
and vulgar evolutionism, which were imported from Europe in the last
hundred years, are supported by the bourgeoisie.
- As opposed to the metaphysical world outlook, the world outlook of
materialist dialectics holds that in order to understand the development
of a thing we should study it internally and in its relations with other
things; in other words, the development of things should be seen as
their internal and necessary self-movement, while each thing in its
movement is interrelated with and interacts on the things around it. The
fundamental cause of the development of a thing is not external but
internal; it lies in the contradictoriness within the thing. There is
internal contradiction in every single thing, hence its motion and
development. Contradictoriness within a thing is the fundamental cause
of its development, while its interrelations and interactions with other
things are secondary causes.
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- 1-3:
- 这样，唯物辩证法就有利地反对了形而上学的机械唯物论和庸俗进化论的外因论或被动轮。这是清楚的， 单纯的外部原因只能引起事物的机械的运动，即范围的大小，数量的增减，不能说明事物何以又性质上的千差万别及其互相变化。事实上，即使是外力推动的机械运动，也要通过事物内部的矛盾性。植物和动物的单纯的增长，数量的发展，主要地也是由于内部矛盾所引起的。
- 同样，社会的发展，主要地不是由于外因而是由于内因。许多国家在差不多一样的地理和气候的条件下，它们发展的差异性和不平衡性，非常之大。同一个国家吧，在地理和气候并没有变化的情形下，社会的变化却是很大的。帝国主义的俄国变为社会主义的苏联，封建的闭关锁国的日本变为帝国主义的日本，这些国家的地理和气候并没有变化。
- 长期地被封建制度统治的中国，近百年来发生了很大的变化，现在正在变化到一个自由解放的新中国的方向去，中国的地理和气候并没有变化。整个的地球及地球地理和气候也是变化着的，但以它们的变化和社会的变化相比较，则显得很微小，前者是以若干万年为单位而显现其变化的，后者则在几千年，几百年，几十年，甚至几年或几个月 (在革命时期) 内就显现其变化了。按照唯物辩证法的观点，自然界的变化，主要地是由于自然界内部矛盾的发展。社会的变化，主要地是由于社会内部矛盾的发展， 即生产力和生产关系的矛盾， 阶级之间的矛盾， 新旧之间的矛盾， 由于这些矛盾的发展推动了社会的前进， 推动了新旧社会的代谢。
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- Zhèyàng, wéiwù biànzhèngfǎ jiù yǒulì de fǎnduìle xíng'ér shàngxué de jīxiè wéiwùlùn hé yōngsú jìnhuàlùn de wàiyīnlùn huò bèidòng lún. Zhè shì qīngchǔ de, dānchún de wàibù yuányīn zhǐnéng yǐnqǐ shìwù de jīxiède yùndòng, jí fànwéi de dàxiǎo, shùliàng de zēngjiǎn, bùnéng shuōmíng shìwù héyǐ yòu xìngzhì shàng de qiānchà wànbié jí qí hùxiāng biànhuà. Shì shí shàng, jíshǐ shì wàilì tuīdòng de jīxiè yùndòng, yěyào tōngguò shìwù nèibù de máodùnxìng. Zhíwù hé dòngwù de dānchún de zēngzhǎng, shùliàng de fāzhǎn, zhǔyàodi yěshì yóuyú nèibù máodùnsuǒ yǐnqǐ de.
- Tóngyàng, shèhuì de fāzhǎn, zhǔyàodi bùshì yóuyú wàiyīn érshì yóuyú nèiyīn. Xǔduō guójiā zài chàbùduō yīyàng de dìlǐ hé qìhòu de tiáojiàn xià, tāmen fāzhǎn de chàyìxìng hé bù pínghéngxìng, fēicháng zhī dà. Tóng yīgè guójiā ba, zài dìlǐ hé qìhòu bìng méiyǒu biànhuà de qíngxíng xià, shèhuì de biànhuà quèshì hěn dàde. Dìguó zhǔyì de Éguó biànwèi shèhuì zhǔyì de Sūlián, fēngjiàn de bìguān suǒguó de Rìběn biànwèi Dìguó zhǔyì de Rìběn, zhèxiē guójiā de dìlǐ hé qìhòu bìng méiyǒu biànhuà.
- Zhǎngqī de bèi fēngjiàn zhìdù tǒngzhìde Zhōngguó, jìn bǎinián lái fāshēng le hěndàde biànhuà, xiànzài zhèngzài biànhuà dào yīgè zìyóu jiěfàngde xīn Zhōngguó de fāngxiàng qù， Zhōngguó de dìlǐ hé qìhòu bìng méiyǒu biànhuà. Zhěnggè de dìqiú jí dìqiú dìlǐ hé qìhòu yěshì biànhuà zhede, dànyǐ tāmende biànhuà hé shèhuì de biànhuà xiāng bǐjiào, zéxiǎn dé hěn wēixiǎo, qiánzhě shì yǐruò gàn wànnián wèi dānwèi ér xiǎnxiàn qí biànhuà de, hòuzhě zézài jǐ qiānnián, jǐ bǎinián, jǐ shínián, shén zhì jǐnián huò jǐ gèyuè (zài gémìng shíqī) nèijiù xiǎnxiàn qí biànhuà le. Ànzhào wéiwù biànzhèngfǎ de guāndiǎn, zìránjiè de biànhuà, zhǔyào de shì yóuyú zìránjiè nèibù máodùn de fāzhǎn. Shèhuì de biànhuà, zhǔyào de shì yóuyú shèhuì nèibù máodùn de fāzhǎn, jí shēngchǎnlì hé shēngchǎn guānxì de máodùn, jiējí zhījiān de máodùn, xīnjiù zhījiān de máodùn, yóu yú zhèxiē máodùn de fāzhǎn tuīdòng le shèhuì de qiánjìn, tuīdòngle xīnjiù shèhuì de dàixiè.
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- Thus materialist dialectics effectively
combats the theory of external causes, or of an external motive force,
advanced by metaphysical mechanical materialism and vulgar evolutionism. It is evident that purely external causes can only give rise to
mechanical motion, that is, to changes in scale or quantity, but cannot
explain why things differ qualitatively in thousands of ways and why one
thing changes into another. As a matter of fact, even mechanical motion
under external force occurs through the internal contradictoriness of
things. Simple growth in plants and animals, their quantitative
development, is likewise chiefly the result of their internal
contradictions.
- Similarly, social development is due chiefly not to
external but to internal causes. Countries with almost the same
geographical and climatic conditions display great diversity and
unevenness in their development. Moreover, great social changes may take
place in one and the same country although its geography and climate
remain unchanged. Imperialist Russia changed into the socialist Soviet
Union, and feudal Japan, which had locked its doors against the world,
changed into imperialist Japan, although no change occurred in the
geography and climate of either country.
- Long dominated by feudalism,
China has undergone great changes in the last hundred years and is now
changing in the direction of a new China, liberated and-free, and yet no
change has occurred in her geography and climate. Changes do take place
in the geography and climate of the earth as a whole and in every part
of it, but they are insignificant when compared with changes in society;
geographical and climatic changes manifest themselves in terms of tens
of thousands of years, while social changes manifest themselves in
thousands, hundreds or tens of years, and even in a few years or months
in times of revolution. According to materialist dialectics, changes in
nature are due chiefly to the development of the internal contradictions
in nature. Changes in society are due chiefly to the development of the
internal contradictions in society, that is, the contradiction between
the productive forces and the relations of production, the contradiction
between classes and the contradiction between the old and the new; it is
the development of these contradictions that pushes society forward and
gives the impetus for the supersession of the old society by the new.
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- 1-4:
- 唯物辩证法是否排除外部的原因呢？并不排除。唯物辩证法认为外因是变化的条件，内因是变化的根据，外因通过内因而起作用。鸡蛋因得适当的温度而变化为鸡子，但温度不能使石头变为集资，因为二者的根据使不同的。各国人民之间的互相影响使市场存在的。在资本主义时代，特别使在帝国主义和无产阶级革命的时代，各国在政治上，经济上和文化上的互相影响和互相激动，使极其巨大的。
- 十月社会主义革命不只是开创了俄国历史的新纪元，而且开创了世界历史的新纪元，影响到世界各国内部的变化，同样地而且还特别深刻地影响到中国内部的变化，但是这种变化是通过了各国内部和中国内部自己的规律性而起的。两军相争，一胜一败，所以胜败，皆决于内因。胜者或因其强，或因其指挥无误，败者或因其弱，或因其指挥失宜，外因通过内因而引起作用。
- 1927年中国大资产阶级战败了无产阶级，是通过中国无产阶级内部的 (中国共产党内部的) 机会主义而起作用的。当着我们清算了这种机会主义的时候，中国革命就重新发展了。后来，中国革命又受了敌人的严重的打击，是因为我们党内产生了冒险主义。当着我们清算了这种冒险主义的时候，我们的事业就又重新发展了。由此看来，一个政党要引导革命到胜利，必须依靠自己政治路线的正确和组织上的巩固。
- 辩证法的宇宙观，不论在中国，在欧洲，在古代就产生了。但是古代的辩证法带着自发的朴素的性质，根据当时的社会历史条件， 还不可能有完备的理论，因而不能完全解释宇宙，后来就被形而上学所代替。生活在十八世纪末和十九世纪初期的德国著名哲学家黑格尔，对于辩证法曾经给了很重要的贡献，但是他的辩证法却是唯心的辩证法。直到无产阶级运动的伟大的活动家马克思和恩格斯综合了人类的辩证法的合理的部分，创造了辩证唯物论和历史唯物论这个伟大的理论，才在人类认识史上起了一个空前的大革命。后来，经过列宁和斯大林，又发展了这个伟大的理论。这个理论一经传到中国来，就在中国思想界引起了极大的变化。
- 这个辩证法的宇宙观，主要地就是教导人们要善于去观察和分析各种事物的矛盾的运动，并根据这种分析，指出解决矛盾的方法。因此，具体地了解事物矛盾这一个法则，对于我们是非常重要的。
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- Wéiwù biànzhèngfǎ shìfǒu páichú wàibùde yuányīn ne? Bìng bù páichú. Wéiwù biànzhèngfǎ rènwèi wàiyīn shì biànhuà de tiáojiàn, nèiyīn shì biànhuà de gēnjù, wàiyīn tōngguò nèiyīn érqǐ zuòyòng. Jīdàn yīndé shìdāng de wēndù ér biànhuà wèi jīzi, dànwēn dù bù néng shǐ shí tóu biàn wèi jí zī, yīnwèi èrzhě de gēnjù shǐ bùtóng de. Gèguó rénmín zhījiān de hùxiāng yǐngxiǎng shǐ shìchǎng cúnzài de. Zài zīběn zhǔyì shídài, tèbié shǐ zài dìguó zhǔyì hé wúchǎn jiējí gémìng de shídài, gèguó zài zhèngzhì shàng, jīngjì shàng hé wénhuà shàng de hùxiāng yǐngxiǎng hé hùxiāng jīdòng, shǐ jíqí jùdàde.
- Shíyuè shèhuì zhǔyì gémìng bù zhǐshì kāichuàngle Éguó lìshǐ de xīnjìyuán, érqiě kāichuàngle shìjiè lìshǐ de xīnjìyuán, yǐngxiǎng dào shìjiè gèguó nèibù de biànhuà, tóngyàngdi érqiě hái tèbié shēnkè de yǐngxiǎng dào Zhōngguó nèibù de biànhuà, dànshì zhèzhǒng biànhuà shì tōngguòle gèguó nèibù hé Zhōngguó nèibù zìjǐ de guīlǜxìng ér qǐde. Liǎng jūn xiāng zhēng, yīshèng yībài, suǒyǐ shèngbài, jiējué yú nèiyīn. Shèngzhě huò yīnqí qiáng, huòyīn qí zhǐhuī wúwù, bàizhě huòyīn qíruò, huòyīn qízhǐ huī shīyí, wàiyīn tōngguò nèiyīn ér yǐnqǐ zuòyòng.
- 1927nián Zhōngguó dà zīchǎn jiējí zhànbài le wúchǎn jiējí, shìtōng guò Zhōngguó wúchǎnjiē jí nèibù de (Zhōngguó gòngchǎndǎng nèibù de) jīhuì zhǔyì érqǐ zuòyòng de. Dāngzhe wǒmen qīngsuàn le zhèzhǒng jīhuì zhǔyì de shíhòu, Zhōngguó gémìng jiùzhòng xīnfāzhǎn le. Hòulái, Zhōngguó gémìng yòu shòule dírénde yánzhòng de dǎjī, shìyīn wèi wǒmen dǎngnèi chǎnshēng le màoxiǎn zhǔyì. Dāngzhe wǒmen qīngsuàn le zhèzhǒng màoxiǎn zhǔyì de shíhòu, wǒmen de shìyè jiù yòu zhòngxīn fāzhǎn le. Yóucǐ kànlái, yīgè zhèngdǎng yào yǐndǎo gémìng dào shènglì, bìxū yīkào zìjǐ zhèngzhì lùxiàn de zhèngquè hé zǔzhīshàng de gǒnggù.
- Biànzhèngfǎ de yǔzhòu guān, bù lùn zài Zhōng guó, zài Ōuzhōu, zài gǔdài jiùchǎn shēng le. Dànshì gǔdài de biànzhèngfǎ dàizhe zìfā de pǔsù de xìngzhì, gēnjù dāngshí de shèhuì lìshǐ tiáojiàn, hái bù kěnéng yǒu wánbèi de lǐlùn， yīnér bùnéng wánquán jiěshì yǔzhòu, hòulái jiù bèi xíngérshàng xué suǒ dàitì. Shēnghuó zài shíbā shìjì mò hé shíjiǔ shìjì chūqī de Déguó zhemíng zhéxuéjiā Hēigé'ěr, duìyú biànzhèngfǎ céngjīng gěile hěn zhòngyào de gòngxiàn, dànshì tāde biànzhèng fǎ quèshì wéixīnde biànzhèngfǎ. Zhídào wúchǎn jiējí yùndòngde wěidà de huódòngjiā Mǎkèsī hé Ēngésī zōnghéle rénlèide biànzhèngfǎ de hélǐ de bùfēn, chuàngzào le biànzhèng wéiwùlùn hé lìshǐ wéiwùlùn zhègè wěidà de lǐlùn, cáizài rénlèi rènshí shǐshàng qǐle yīgè kōngqiánde dàgémìng. Hòulái, jīngguò Lièníng hé Sīdàlín, yòu fāzhǎnle zhègè wěidà de lǐlùn. Zhègè lǐlùn yījīng chuándào Zhōngguó lái, jiù zài Zhōngguó sīxiǎngjiè yǐnqǐ le jídàde biànhuà.
- Zhè gè biànzhèngfǎ de yǔzhòuguān, zhǔyào de jiùshì jiàodǎo rénmen yào shànyú qù guānchá hé fēnxī gèzhǒng shìwù de máodùnde yùndòng, bìng gēnjù zhèzhǒng fēnxī, zhǐchū jiějué máodùn de fāngfǎ. Yīncǐ, jùtǐde liǎojiě shìwù máodùn zhè yīgè fǎzé, duìyú wǒmen shì fēicháng zhòngyàode.
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- Does materialist dialectics exclude external causes? Not at all. It
holds that external causes are the condition of change and internal
causes are the basis of change, and that external causes become
operative through internal causes. In a suitable temperature an egg
changes into a chicken, but no temperature can change a stone into a
chicken, because each has a different basis. There is constant
interaction between the peoples of different countries. In the era of
capitalism, and especially in the era of imperialism and proletarian
revolution, the interaction and mutual impact of different countries in
the political, economic and cultural spheres are extremely great.
- The October Socialist Revolution ushered in a new epoch in world history as
well as in Russian history. It exerted influence on internal changes in
the other countries in the world and, similarly and in a particularly
profound way, on internal changes in China. These changes, however, were
effected through the inner laws of development of these countries, China
included. In battle, one army is victorious and the other is defeated,
both the victory and the defeat are determined by internal causes The
one is victorious either because it is strong or because of its
competent generalship, the other is vanquished either because it is weak
or because of its incompetent generalship; it is through internal causes
that external causes become operative.
- In China in 1927, the defeat of
the proletariat by the big bourgeoisie came about through the
opportunism then to be found within the Chinese proletariat itself
(inside the Chinese Communist Party). When we liquidated this
opportunism, the Chinese revolution resumed its advance. Later, the
Chinese revolution again suffered severe setbacks at the hands of the
enemy, because adventurism had risen within our Party. When we
liquidated this adventurism, our cause advanced once again. Thus it can
be seen that to lead the revolution to victory, a political party must
depend on the correctness of its own political line and the solidity of
its own organization.
- The dialectical world outlook emerged in ancient times both in China and
in Europe. Ancient dialectics, however, had a somewhat spontaneous and
naive character; in the social and historical conditions then
prevailing, it was not yet able to form a theoretical system, hence it
could not fully explain the world and was supplanted by metaphysics. The
famous German philosopher Hegel, who lived in the late 18th and early
19th centuries, made most important contributions to dialectics, but his
dialectics was idealist. It was not until Marx and Engels, the great
protagonists of the proletarian movement, had synthesized the positive
achievements in the history of human knowledge and, in particular,
critically absorbed the rational elements of Hegelian dialectics and
created the great theory of dialectical and historical materialism that
an unprecedented revolution occurred in the history of human knowledge.
This theory was further developed by Lenin and Stalin. As soon as it
spread to China, it wrought tremendous changes in the world of Chinese
thought.
- This dialectical world outlook teaches us primarily how to observe and
analyse the movement of opposites in different things and, on the basis
of such analysis, to indicate the methods for resolving contradictions.
It is therefore most important for us to understand the law of
contradiction in things in a concrete way.
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2. 矛盾的普遍性:
- 为了叙述的便利起见，我在这里先说矛盾的普遍性，再说矛盾的特殊性。这是因为马克思主义的伟大的创造者和继承者马克思，恩格斯，列宁，斯大林他们发现了唯物辩证法的宇宙观，已经把唯物辩证法应用在人类历史的分析和自然历史的分析的许多方面，应用在社会的变革和自然的变革 (例如在苏联) 的许多方面，获得了极其伟大的成功，矛盾的普遍性已经被狠多人所承认， 因此，关于这个问题只需要很少的话就可以说明白；而关于矛盾的特殊性的问题，则还有很多的同志，特别是教条主义者，弄不清楚。他们不了解矛盾的普遍性即寓于矛盾的特殊性只中。他们也不了解研究当前具体事物的矛盾的特殊性，对于我们指导革命实践的发展有何等重要的意义。因此，关于矛盾的特殊性的问题应当着重地加以。
- 为了这个原故，当着我们分析事物矛盾的法则的时候，我们就先来分析矛盾的普遍性的问题， 然后在着重地分析矛盾的特殊性的问题， 最后仍归到矛盾的普遍性的问题。矛盾的普遍性或绝对性这个问题有两方面的意义。其一是说，矛盾存在与一切事物的发展过程中；其二是说，每一事物的发展过程中存在着自始至终的矛盾运动。
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2. Máodùnde pǔbiànxìng:
- Wèile xùshù de biànlì qǐjiàn, wǒ zài zhèlǐ xiān shuō máodùn de pǔbiàn xìng, zài shuō máodùn de tèshūxìng. Zhè shì yīnwèi Mǎkèsī zhǔyì de wěidà de chuàngzàozhě hé jìchéngzhě Mǎkèsī， Ēngésī, Lièníng, Sīdàlín tāmen fāxiànle wéiwù biànzhèngfǎ de yǔzhòuguān, yǐjīng bǎ wéiwù biànzhèngfǎ yīngyòng zài rénlèi lìshǐ de fēnxī hé zìrán lìshǐ de fēnxī de xǔduō fāngmiàn, yīngyòng zài shèhuì de biàngé hé zìrán de biàngé (lì rú zài Sūlián) de xǔduō fāng miàn, huòdéle jíqí wěidàde chénggōng, máodùnde pǔbiànxìng yǐjīng bèi hěn duōrén suǒ chéngrèn, yīncǐ, guānyú zhège wèntí zhǐ xūyào hěn shǎode huà jiù kěyǐ shuō míngbái; ér guānyú máodùn de tèshūxìng de wèntí, zé hái yǒu hěnduō de tóngzhì, tèbié shì jiàotiáo zhǔyìzhě, nòng bù qīngchǔ. Tāmen bù liǎojiě máodùnde pǔbiànxìng jí yùyú máodùn de tèshū xìng zhǐzhōng. Tāmen yě bù liǎojiě yánjiū dāngqián jùtǐ shìwù de máodùn de tèshūxìng， duìyú wǒmen zhǐdǎo gémìng shíjiàn de fāzhǎn yǒu héděng zhòngyào de yìyì. Yīn cǐ, guānyú máodùn de tèshūxìng de wèntí yīngdāng zhe zhòngde jiāyǐ yánjiū, bìng yòng zúgòu de piānfú jiā yǐ shuōmíng.
- Wèile zhègè yuángù, dāngzhe wǒmen fēnxī shìwù máodùn de fǎzé de shíhòu, wǒmen jiù xiān lái fēnxī máodùn de pǔ biàn xìng de wèntí, ránhòu zài zhezhòngdi fēnxī máo dùn de tèshūxìng de wèntí, zuìhòu réng guīdào máodùn de pǔbiànxìng de wèntí.
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2. The universality of contradiction:
- For convenience of exposition, I shall deal first with the universality
of contradiction and then proceed to the particularity of contradiction.
The reason is that the universality of contradiction can be explained
more briefly, for it has been widely recognized ever since the
materialist-dialectical world outlook was discovered and materialist
dialectics applied with outstanding success to analysing many aspects of
human history and natural history and to changing many aspects of
society and nature (as in the Soviet Union) by the great creators and
continuers of Marxism--Marx, Engels, Lenin and Stalin; whereas the
particularity of contradiction is still not dearly understood by many
comrades, and especially by the dogmatists. They do not understand that
it is precisely in the particularity of contradiction that the
universality of contradiction resides. Nor do they understand how
important is the study of the particularity of contradiction in the
concrete things confronting us for guiding the course of revolutionary
practice. Therefore, it is necessary to stress the study of the
particularity of contradiction and to explain it at adequate length.
- For
this reason, in our analysis of the law of contradiction in things, we
shall first analyse the universality of contradiction, then place
special stress on analysing the particularity of contradiction, and
finally return to the universality of contradiction. The universality or absoluteness of contradiction has a twofold meaning.
One is that contradiction exists in the process of development of all
things, and the other is that in the process of development of each
thing a movement of opposites exists from beginning to end.
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- 2-2:
- 恩格斯说：“运动本身就是矛盾。” 列宁对于对立法则所下的定义，说它就是 “承认（发现） 自然界。(精神和社会两者也在内) 的 一切现象和过程都含有互相矛盾，互相排斥，互相对立的趋向。” 这些意见是对的蚂？是对的。一切事物中包含的矛盾方面的相互以来相互依赖和相互斗争，决定一切事物的生命， 推动一切事物的发展。没有什么事物是不包含矛盾的，没有矛盾就没有世界。 矛盾是简单的运动形式（例如机械性的运动）的基础，更是复杂的运动形式的基础。
- 恩格斯这样说明过矛盾的普遍性：“如果简单的机械的移动本身包含着矛盾，那末， 物质的更高的运动形式，特别是有机生命及其发展， 就更加包含着矛盾。。。生物首先就在于；生物在每一个瞬间是它自身，但却又是别的什么。所以，生命也是存在于物体和过程本身中的不断地自行产生并自行解决的矛盾；这一矛盾一停止，生命亦即停止，于是死就来到。同样，我们看到了，在思维的范围以内我们也不能避免矛盾， 并且我们看到了， 例如，人的内部无限的认识能力与此种认识能力仅在外部被局限的而且认识上也被局限的个别人们身上的实际的实现二者之间的矛盾， 是在人类时代的无穷的 － 至少对于我们，实际上是无穷的－连续系列之中，是在无穷的前进运动之中解决的。”
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- Ēngésī shuō: “yùndòng běnshēn jiùshì máodùn.” Lèníng duìyú tǒngyīfǎ zé suǒxiàde dìng yì， shuō tā jiùshì “chéngrèn (fāxiàn) zìrán jiè. (jīngshén hé shèhuì liǎngzhě yě zài nèide) yīqiè xiànxiàng hé guòchéng dōu hányǒu hùxiāng máodùn, hùxiāng páichì, hùxiāng duìlìde qūxiàng.” Zhèxiē yìjiàn shì duìde mǎ? Shì duìde. Yīqiè shìwù zhōng bāohán de máodùn fāngmiàn de xiānghù yǐlái xiāng hù yīlài hé xiānghù dòuzhēng, juédìng yīqiè shìwù de shēngmìng, tuīdòng yīqiè shìwù de fāzhǎn. Méiyǒu shénme shìwù shì bù bāohán máodùn de, méiyǒu máodùn jiù méiyǒu shìjiè. Máo dùn shì jiǎndān de yùndòng xíngshì (lìrú jīxièxìng de yùn dòng) de jīchǔ, gèngshì fùzáde yùndòng xíngshì de jīchǔ.
- Ēngésī zhè yàng shuōmíng guò máodùn de pǔbiànxìng: “rúguǒ jiǎndānde jīxiède yídòng běnshēn bāohán zhe máodùn, nàmò, wùzhì de gènggāo de yùndòng xíngshì, tèbié shìyǒu jī shēngmìng jí qí fāzhǎn, jiù gèng jiābāo hánzhe máodùn. ... shēngwù shǒuxiān jiù zàiyú; shēngwù zài měi yīgè shùnjiān shì tā zìshēn, dànquè yòu shìbié de shénme. Suǒyǐ, shēngmìng yěshì cúnzài yú wùtǐ hé guòchéng běnshēn zhōngde bùduànde zìxíng chǎnshēng bìng zìxíng jiějué de máodùn; zhè yī máodùn yī tíngzhǐ, shēngmìng yìjí tíngzhǐ, yúshì sǐ jiùlái dào. Tóngyàng, wǒmen kàndào le, zài sīwéide fànwéi yǐnèi wǒmen yě bùnéng bìmiǎn máodùn, bìngqiě wǒmen kàndào le, lìrú, rénde nèibù wúxiàn de rènshí nénglì yǔ cǐzhǒng rènshí nénglì jǐnzài wàibù bèi júxiàn de érqiě rènshí shàngyě bèi júxiàn de gèbié rénmen shēnshàngde shíjìde shíxiàn èrzhě zhī jiān de máodùn, shì zài rénlèi shídài de wúqióng de - zhì shǎo duìyú wǒmen, shíjìshàng shì wúqióng de - liánxù xìliè zhīzhōng, shì zài wúqióng de qiánjìn yùndòng zhīzhōng jiějué de.”
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- Engels said, "Motion itself is a contradiction." Lenin
defined the law of the unity of opposites as "the recognition
(discovery) of the contradictory, mutually exclusive, opposite
tendencies in all phenomena and processes of nature (including /mind
and society)". Are these ideas correct? Yes, they are. The
interdependence of the contradictory aspects present in all things and
the struggle between these aspects determine the life of all things and
push their development forward. There is nothing that does not contain
contradiction; without contradiction nothing would exist. Contradiction is the basis of the simple forms of motion (for instance,
mechanical motion) and still more so of the complex forms of motion.
- Engels explained the universality of contradiction as follows:
If simple mechanical change of place contains a contradiction, this is
even more true of the higher forms of motion of matter, and especially
of organic life and its development. ... life consists precisely and
primarily in this--that a being is at each moment itself and yet
something else. Life is therefore also a contradiction which is present
in things and processes themselves, and which constantly originates and
resolves itself; and as soon as the contradiction ceases, life, too,
comes to an end, and death steps in. We likewise saw that also in the
sphere of thought we could not escape contradictions, and that for
example the contradiction between man's inherently unlimited capacity
for knowledge and its actual presence only in men who are externally
limited and possess limited cognition finds its solution in what is--at
least practically, for us--an endless succession of generations, in
infinite progress.
...
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- 2-3:
- “高等数学的主要基础之一，就是矛盾。。” “就是初等数学，也充满着矛盾。。。” 列宁也这样说明过矛盾的普遍性：
“在数学中，正和负，微分和积分。在力学中，作用和反作用。在物理学中，阳电和阴电。在化学中，原子的化合和分解。在社会科学中， 阶级斗争。
- ” 战争中的攻守，进退，胜败，都是矛盾着的现象。失去一方，他方就不存在。双方斗争而又联结，组成了战争的总体，推动了战争的发展，解决了战争的问题。人的概念的每一差异，都应把它看作是客观矛盾的反映。客观矛盾反映入主观的思想， 组成了概念的矛盾运动，推动了思想的发展，不断地解决了人们的思想问题。
- 党内不同思想的对立和斗争是经常发生的，这是社会的阶级矛盾和新旧事物的矛盾在党内地反映。党内如果没有矛盾和解决矛盾的思想斗争，党的生命也就停止了。由此看来， 不论是简单的运动形式，或复杂的运动形式， 不论是客观现象，或思想现象，矛盾是普遍地存在着， 矛盾存在于一切过程中，这一点已经弄清楚了。 但是每一过程的开始阶段，是否也有矛盾存在呢？是否每一事物的发展过程具有自始至终的矛盾引动呢？
- 从苏联哲学界批判德波林学派的文章中看出，德波林学派有这样一种见解，他们认为矛盾不是一开始就在过程中出现， 须待过程发展到一定的阶段才出现。那末，在那一时间以前， 过程发展的原因不是由于内部的原因，而是由于外部的原因了。这样， 德波林回到形而上学的外因论和机械论去了。拿这种见解去分析具体的问题，他们就看见在苏联条件下富农和以一般农民之间只有差异， 并无矛盾， 完全同意了布哈林的意见。在分析法国革命时，他们就认为在革命前， 工农资产阶级合组的第三等级中， 也只有差异，并无矛盾。德波林学派这类见解是反马克思主义的。 他们不知道世界上的每一差异中就已经包含着矛盾，差异就是矛盾。
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- “Gāoděng shùxué de zhǔyào jīchǔ zhīyī, jiùshì máodùn....” “jiùshì chūděng shùxué, yěchōng mǎnzhe máodùn... ” Lièníng yě zhèyàng shuōmíng guò máodùn de pǔbiànxìng:
“Zài shùxué zhōng, zhèng hé fù, wēifēn hé jīfēn. Zài lìxué zhōng, zuòyòng hé fǎnzuòyòng. Zài wùlǐxué zhōng, yángdiàn hé yīndiàn. Zài huàxué zhōng, yuánzide huàhé hé fēnjiě. Zài shèhuì kēxué zhōng, jiējí dòuzhēng.”
- Zhànzhēng zhōng de gōngshǒu, jìntuì, shèngbài, dōushì máodùn zhe de xiànxiàng. Shīqù yī fāng, tāfāng jiù bù cúnzài. Shuāngfāng dòuzhēng éryòu liánjié, zǔchéng le zhànzhēng de zǒngtǐ, tuīdòng le zhànzhēng de fāzhǎn, jiějué le zhànzhēng de wèntí. Rénde gàiniàn de měiyī chàyì, dōu yīngbǎ tā kànzuò shì kèguān máodùn de fǎnyìng. Kèguān máodùn fǎnyìng rù zhǔguān de sīxiǎng, zǔchéng le gàiniàn de máodùn yùndòng, tuīdòng le sīxiǎng de fāzhǎn, bùduàn de jiějué le rénmen de sīxiǎng wèntí.
- Dǎngnèi bùtóng sīxiǎngde duìlì hé dòuzhēng shì jīngcháng fāshēng de, zhè shì shèhuì de jiējí máodùn hé xīnjiù shìwù de máodùn zài dǎngnèi de fǎnyìng. Dǎngnèi rúguǒ méiyǒu máodùn hé jiějué máodùn de sīxiǎng dòuzhēng, dǎngde shēngmìng yě jiù tíngzhǐ le. Yóucǐ kànlái, bùlùn shì jiǎndān de yùndòng xíngshì, huò fùzá de yùndòng xíngshì, bùlùn shì kèguān xiànxiàng, huò sīxiǎng xiànxiàng, máodùn shì pǔbiàn de cúnzài zhe, máodùn cúnzài yú yīqiè guòchéng zhōng, zhè yīdiǎn yǐjīng nòng qīngchǔ le. Dànshì měiyī guòchéng de kāishǐ jiēduàn, shìfǒu yě yǒu máodùn cúnzài ne? Shìfǒu měiyī shìwù de fāzhǎn guòchéng jùyǒu zìshǐ zhìzhōng de máodùn yǐndòng ne?
- Cóng Sūlián zhéxuéjiè pīpàn Débōlín xuépài de wénzhāng zhōng kànchū, Débōlín xuépài yǒu zhèyàng yīzhǒng jiànjiě, tāmen rèn wèi máodùn bùshì yī kāishǐ jiùzài guòchéng zhōng chūxiàn, xū dài guòchéng fāzhǎn dào yīdìng de jiēduàn cái chūxiàn. Nàmò, zài nàyī shíjiān yǐqián, guòchéng fāzhǎn de yuányīn bùshì yóuyú nèibù de yuányīn, érshì yóuyú wàibù de yuányīn le. Zhèyàng, Débōlín huídào xíng'ér shàngxué de wàiyīnlùn hé jīxièlùn qù le. Ná zhèzhǒng jiànjiě qù fēnxī jùtǐde wèntí, tāmen jiù kàn jiàn zài Sūlián tiáojiàn xià fùnóng hé yǐ yībān nóngmín zhījiān zhǐyǒu chàyì, bìng wú máodùn, wánquán tóngyì le Bùhālín de yìjiàn. Zài fēnxī Fǎguó gémìng shí, tāmen jiù rènwèi zài gémìng qián, gōngnóng zīchǎn jiējí hézǔ de dìsān děngjí zhōng, yě zhǐ yǒu chàyì, bìng wú máodùn. Débōlín xuépài zhè lèi jiànjiě shì fǎn mǎkèsī zhǔyìde. Tāmen bù zhīdào shìjiè shàng de měiyī chàyì zhōng jiù yǐjīng bāo hán zhemáo dùn, chà yì jiù shì máodùn.
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- One of the basic principles of higher mathematics is the
contradiction that in certain circumstances straight lines and curves
may be the same....
But even lower mathematics teems with contradictions. Lenin illustrated the universality of contradiction as follows:
In mathematics: + and - . Differential and integral.
In mechanics: action and reaction.
In physics: positive and negative electricity.
In chemistry: the combination and dissociation of atoms.
In social science: the class struggle.
- In war, offence and defence, advance and retreat, victory and defeat are
all mutually contradictory phenomena. One cannot exist without the
other. The two aspects are at once in conflict and in interdependence,
and this constitutes the totality of a war, pushes its development
forward and solves its problems.
Every difference in men's concepts should be regarded as reflecting an
objective contradiction. Objective contradictions are reflected in
subjective thinking, and this process constitutes the contradictory
movement of concepts, pushes forward the development of thought, and
ceaselessly solves problems in man's thinking.
- Opposition and struggle between ideas of different kinds constantly
occur within the Party; this is a reflection within the Party of
contradictions between classes and between the new and the old in
society. If there were no contradictions in the Party and no ideological
struggles to resolve them, the Party's life would come to an end. Thus it is already clear that contradiction exists universally and in
all processes, whether in the simple or in the complex forms of motion,
whether in objective phenomena or ideological phenomena. But does
contradiction also exist at the initial stage of each process?
Is there a movement of opposites from beginning to end in the process of
development of every single thing?
- As can be seen from the articles written by Soviet philosophers
criticizing it, the Deborin school maintains that contradiction appears
not at the inception of a process but only when it has developed to a
certain stage. If this were the case, then the cause of the development
of the process before that stage would be external and not internal.
Deborin thus reverts to the metaphysical theories of external causality
and of mechanism. Applying this view in the analysis of concrete
problems, the Deborin school sees only differences but not
contradictions between the kulaks and the peasants in general under
existing conditions in the Soviet Union, thus entirely agreeing with
Bukharin. In analysing the French Revolution, it holds that before the
Revolution there were likewise only differences but not contradictions
within the Third Estate, which was composed of the workers, the peasants
and the bourgeoisie. These views of the Deborin school are anti-Marxist.
This school does not understand that each and every difference already
contains contradiction and that difference itself is contradiction.
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- 2-4:
- 劳资之间，从两阶级发生的时候起，就是互相矛盾的，仅仅还没有激化而已。工农之间， 即使在苏联的社会条件下， 也有差异， 他们的差异即使矛盾， 仅仅不会激化成为对抗， 不取阶级斗争的形态，不同于劳资间的矛盾； 它们在社会主义建设中形成巩固的联盟，并在又社会主义走向共产主义的发展过程中逐渐地解决这个矛盾。 这是矛盾的差别性的问题，不是矛盾的有无的问题。
- 矛盾是普遍的，绝对的，存在于事物发展的一切过程中，又贯串于一切过程的始终。新过程的发生是什么呢？ 这是旧的统一和组成次统一的对立成份让位于新的统一和组成比统一的对立成份， 于是新过程就代替旧过程而发生。旧过程完结了， 新过程发生了。新过程又包含着新矛盾，开始它自己的矛盾发展史。事物发展过程的自始至终的矛盾运动，列宁指出马克思在《资本论》中模范地作了这样的分析。这是研究任何事物发展过程所必须应用的方法。列宁自己也正确地应用了它，贯彻于他的全部著作中。
- “马克思在《资本论》中， 首先分析的是资产阶级社会（商品社会）里最简单的， 最普通的，最基本的， 最常见的，最平常的， 碰到亿万次的关系 － 商品交换。这一分析在这个最简单的现象之中（资产阶级社会的这个'细胞'之中）暴露了现代社会的一切矛盾（以及一切矛盾的胚芽）。往后的叙述又向我们表明了这些矛盾和这个社会各个部分总和的自始至终的发展（增长与运动两者）。” 列宁说了上面的话之后，接着说道：“这应该是一般辩证法的。。。 叙述（以及研究）方法。”中国共产党人必须学会这个方法，才能正确地分析中国革命的历史和现状，并推断革命的将来。
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- Láozī zhījiān, cóng liǎng jiējí fāshēng de shíhòu qǐ, jiùshì hùxiāng máodùn de, jǐnjǐn hái méiyǒu jīhuà éryǐ. Gōngnóng zhījiān, jíshǐ zài Sūlián de shèhuì tiáojiànxià, yě yǒu chàyì, tāmende chàyì jíshǐ máodùn, jǐnjǐn bùhuì jīhuà chéngwèi duìkàng, bù qǔ jiējí dòuzhēng de xíngtài, bùtóng yú láozī jiān de máodùn; tāmen zài shèhuì zhǔyì jiànshè zhōng xíngchéng gǒnggù de liánméng, bìng zài yòu shèhuì zhǔyì zǒuxiàng gòngchǎn zhǔyì de fāzhǎn guòchéng zhōng zhújiàn de jiějué zhège máodùn. Zhè shì máodùn de chàbiéxìng de wèntí, bù shì máodùn de yǒuwú de wèntí. Máodùn shì pǔbiàn de, juéduì de, cúnzài yú shìwù fāzhǎn de yīqiè guòchéng zhōng, yòu guàn chuàn yú yīqiè guòchéng de shǐzhōng.
- Xīn guòchéng de fāshēng shì shénme ne? Zhèshì jiùde tǒngyī hé zǔchéng cì tǒngyī de duìlì chéngfèn ràngwèi yú xīnde tǒngyī hé zǔchéng bǐ tǒngyī de duìlì chéngfèn, yú shì xīn guòchéng jiù dàitì jiù guòchéng ér fāshēng. Jiù guòchéng wánjié le, xīn guòchéng fāshēng le. Xīn guòchéng yòu bāohán zhe xīn máodùn, kāishǐ tā zìjǐ de máodùn fāzhǎn shǐ. Shìwù fāzhǎn guòchéng de zìshǐ zhìzhōng de máodùn yùndòng, Lièníng zhǐchū Mǎkèsī zài 《Zīběn lùn》 zhōng mófàn de zuòle zhèyàng de fēnxī. Zhè shì yánjiū rènhé shìwù fāzhǎn guòchéng suǒ bìxū yīngyòng de fāngfǎ. Lièníng zìjǐ yě zhèngquè de yīngyòng le tā, guànchè yú tāde quánbù zhezuò zhōng.
- “Mǎkèsī zài 《Zīběn lùn》 zhōng, shǒuxiān fēnxī de shì zīchǎn jiējí shèhuì （shāngpǐn shèhuì） lǐ zuì jiǎndānde, zuì pǔtōng de, zuì jīběn de, zuì chángjiàn de, zuì píngcháng de， pèngdào yìwàn cì de guānxì - shāngpǐn jiāohuàn. Zhè yī fēnxī zài zhège zuì jiǎndān de xiànxiàng zhīzhōng （zīchǎn jiējí shèhuì de zhège 'xìbāo' zhī zhōng） bàolù le xiàndài shèhuì de yīqiè máodùn （yǐjí yīqiè máodùn de pēiyá）。Wǎnghòu de xùshù yòu xiàng wǒmen biǎomíng le zhèxiē máodùn hé zhège shèhuì gègè bùfēn zǒnghé de zìshǐ zhìzhōng de fāzhǎn （zēngzhǎng yǔ yùndòng liǎngzhě）.” Lièníng shuōle shàngmiàn de huà zhīhòu, jiēzhe shuō dào: “Zhè yīnggāi shì yībān biànzhèng fǎde ... xù shù （yǐjí yánjiū） fāng fǎ.” Zhōngguó gòngchǎndǎng rén bìxū xuéhuì zhège fāngfǎ， cáinéng zhèngquè de fēnxī Zhōngguó gémìng de lìshǐ hé xiànzhuàng, bìng tuīduàn gémìng de jiāng lái.
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- Labour and capital have been in contradiction ever since the two classes
came into being, only at first the contradiction had not yet become
intense. Even under the social conditions existing in the Soviet Union,
there is a difference between workers and peasants and this very
difference is a contradiction, although, unlike the contradiction
between labour and capital, it will not become intensified into
antagonism or assume the form of class struggle; the workers and the
peasants have established a firm alliance in the course of socialist
construction and are gradually resolving this contradiction in the
course of the advance from socialism to communism. The question is one
of different kinds of contradiction, not of the presence or absence of
contradiction.
- Contradiction is universal and absolute, it is present in
the process of development of all things and permeates every process
from beginning to end.
What is meant by the emergence of a new process? The old unity with its
constituent opposites yields to a new unity with its constituent
opposites, whereupon a new process emerges to replace the old. The old
process ends and the new one begins. The new process contains new
contradictions and begins its own history of the development of
contradictions.
As Lenin pointed out, Marx in his /Capital /gave a model analysis of
this movement of opposites which runs through the process of development
of things from beginning to end. This is the method that must be
employed in studying the development of all things. Lenin, too, employed
this method correctly and adhered to it in all his writings.
In his Capital, Marx first analyses the simplest, most ordinary and
fundamental, most common and everyday relation of bourgeois
(commodity) society, a relation encountered billions of times, viz. the
exchange of commodities. In this very simple phenomenon (in this "cell"
of bourgeois society) analysis reveals all the contradictions (or the
germs of all the contradictions) of modern society. The subsequent
exposition shows us the development (both growth and movement) of
these contradictions and of this society in the [summation] of its
individual parts, from its beginning to its end.
Lenin added, "Such must also be the method of exposition (or study) of
dialectics in general." Chinese Communists must learn this method; only then will they be able
correctly to analyse the history and the present state of the Chinese
revolution and infer its future.
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3. 矛盾的特殊性:
- 矛盾存在于一切事物发展的过程中，矛盾贯串于每一事物发展过程的始终，这是矛盾的普遍性和绝对性，前面已经说过了。现在来说矛盾的特殊性和相对性。这个问题，应从几种情形中去研究。首先始各种物质运动形式中的矛盾，都带特殊性。人的认识物质，就是认识物质的运动形式，因为除了运动的物质以外，世界上什么也没有，而物质的运动则必取一定的形式。 对于物质的每一种运动形式，必须注意它和其他各种运动形式的共同点。但是，尤其重要的，成为我们认识事物的基础的东西，则是必须注意它的特殊点，就是说，注意它和其他运动形式的质的区别。只有注意了这一点，才有可能区别事物。
- 任何运动形式， 其内部都包含着本身特殊的矛盾。 这种特殊的矛盾，就构成一事物区别于它事物的特殊的本质。这就是世界上诸种事物所以有千差万别的内在的原因，或者叫做根据。自然界存在着许多的运动形式，机械运动，发声，发光，电流，化分 ，化合等等都是。所有这些物质的运动形式，都是互相依存的，又是本质上互相区别的。每一物质的运动形式所规定。这种情形，不但在自然界中存在着，在社会现象和思想现象中也是同样地 存在着。每一种社会形式和思想形式，都有它的特殊的矛盾和特殊的本质。
- 科学研究的区分，就是根据科学对象所具有的特殊的矛盾性。因此，对于某一现象的领域所特有的某一种矛盾的研究，就构成某一门科学的对象。例如，数学中的正数和负数，机械学中的作用和反作用，物理学中的阴电和阳电，化学中的化分和化合，社会科学中的生产力和生产关系，阶级和阶级的互相斗争，军事学中的攻击和防御，哲学中的唯心论和唯物论，形而上学观和辩证法观等等，都是因为具有特殊的矛盾和特殊的本质，才构成了不同的科学研究的对象。固然，如果不认识矛盾的普遍性， 就无从发现事物运动发展的普遍的原因或普遍的根据； 但是，如果不研究矛盾的特殊性，就无从确定一事物不同于它事物的特殊的本质，就无从发现事物运动发展的特殊的原因，或特殊的根据，也就无从辨别事物，无从区分科学研究的领域。
- 就人类认识运动的秩序说来，总是由认识个别的和特殊的事物，逐步地扩大到认识一般的事物。人们总是首先认识了许多不同事物的特殊的本质，然后才有可能更进一步地进行概括工作，认识诸种事物的共同的本质。当着人们已经认识了这种共同的本质以后，就以这种共同的认识为指导，继续地向着尚未研究过的或者尚未深入地研究过的各种具体的事物进行研究，找出其特殊的本质，这样才可以补充，丰富和发展这种共同的本质的认识，而使这种共同的本质的认识不致变成枯槁的和殭死的东西。这是两个认识的过程；一个是由特殊到一般，一个是由一般到特殊。人类的认识总是这样循环往复地进行的，而每一次的循环（只要是严格地按照科学的方法）都可能使人类的认识提高一步，使人类的认识不断地深化。
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3. Máodùn de tèshūxìng:
- Máodùn cúnzài yú yīqiè shìwù fāzhǎn de guòchéng zhōng, máodùn guànchuàn yú měiyī shìwù fāzhǎn guòchéng de shǐzhōng, zhè shì máodùn de pǔbiànxìng hé juéduìxìng, qiánmiàn yǐjīng shuōguò le. Xiànzài láishuō máodùn de tèshūxìng hé xiāngduìxìng. Zhègè wèntí, yīng cóng jǐzhǒng qíngxíng zhōng qù yánjiū. Shǒuxiān shǐ gèzhǒng wùzhì yùndòng xíngshì zhōng de máodùn, dōudài tèshūxìng. Rénde rènshí wùzhì, jiùshì rènshí wùzhì de yùndòng xíngshì, yīnwèi chúle yùndòng de wùzhì yǐwài, shìjiè shàng shénme yě méiyǒu, ér wùzhì de yùndòng zé bìqǔ yīdìng de xíngshì. Duì yú wùzhì de měi yīzhǒng yùndòng xíngshì, bìxū zhùyì tā hé qítā gèzhǒng yùndòng xíngshì de gòngtóngdiǎn. Dàn shì, yóuqí zhòngyào de, chéngwèi wǒmen rènshí shìwù de jīchǔ de dōngxī, zé shì bìxū zhùyì tāde tèshūdiǎn, jiùshì shuō, zhùyì tā hé qítā yùndòng xíngshì de zhìde qūbié. Zhǐyǒu zhùyì le zhèyī diǎn, cái yǒu kěnéng qūbié shìwù.
- Rèn hé yùndòng xíngshì, qí nèibù dōu bāohánzhe běnshēn tèshūde máodùn. Zhè zhǒng tèshūde máodùn, jiù gòuchéng yī shìwù qūbié yú tā shìwù de tèshū de běnzhì. Zhè jiùshì shìjiè shàng zhūzhǒng shìwù suǒyǐ yǒu qiānchà wànbié de nèizài de yuányīn, huòzhě jiàozuò gēnjù. Zìránjiè cúnzài zhe xǔduō de yùndòng xíngshì, jīxiè yùndòng, fāshēng, fāguāng, diànliú, huàfēn, huàhé děngděng dōu shì. Suǒyǒu zhèxiē wùzhì de yùndòng xíngshì, dōu shì hùxiāng yīcún de, yòushì běnzhì shàng hùxiāng qūbié de. Měi yī wùzhì de yùndòng xíngshì suǒ guīdìng. Zhè zhǒng qíngxíng, bù dànzài zìránjiè zhōng cúnzàizhe, zài shèhuì xiànxiàng hé sīxiǎng xiànxiàng zhōng yě shì tóngyàng de cúnzài zhe. Měi yī zhǒng shèhuì xíngshì hé sīxiǎng xíngshì, dōuyǒu tāde tèshū de máodùn hé tèshū de běnzhì.
- Kēxué yánjiū de qūfēn, jiùshì gēnjù kēxué duìxiàng suǒ jùyǒu de tèshū de máodùnxìng. Yīncǐ, duì yú mǒuyī xiànxiàng de lǐngyù suǒ tèyǒu de mǒu yīzhǒng máodùn de yánjiū, jiù gòuchéng mǒu yīmén kēxué de duìxiàng. Lìrú, shùxué zhōng de zhèngshù hé fùshù, jīxièxué zhōng de zuòyòng hé fǎn-zuòyòng, wùlǐxué zhōng de yīndiàn hé yángdiàn, huàxué zhōng de huàfēn hé huàhé, shèhuì kēxué zhōng de shēngchǎnlì hé shēngchǎn guānxì, jiējí hé jiējí de hùxiāng dòuzhēng, jūnshìxué zhōng de gōngjī hé fángyù, zhéxué zhōng de wéixīnlùn hé wéiwù lùn, xíngér shàngxué guān hé biànzhèngfǎ guān děngděng, dōu shì yīnwèi jùyǒu tèshūde máodùn hé tèshū de běnzhì, cái gòuchéng le bùtóng de kēxué yánjiū de duìxiàng. Gùrán, rúguǒ bù rènshí máodùn de pǔbiàn xìng, jiù wúcóng fāxiàn shìwù yùndòng fāzhǎn de pǔbiàn de yuányīn huò pǔbiàn de gēnjù; dànshì, rúguǒ bù yánjiū máodùn de tèshūxìng, jiù wúcóng quèdìng yī shìwù bùtóng yú tā shìwù de tèshū de běnzhì, jiù wúcóng fāxiàn shìwù yùndòng fāzhǎn detèshū de yuányīn, huò tèshū de gēnjù, yě jiù wúcóng biànbié shìwù, wúcóng qūfēn kēxué yánjiū de lǐngyù.
- Jiù rénlèi rènshí yùndòng de zhìxù shuōlái， zǒng shì yóu rènshí gèbié de hé tèshū de shìwù, zhúbùdi kuòdà dào rènshí yībān de shìwù. Rénmen zǒngshì shǒuxiān rènshí le xǔduō bùtóng shìwù de tèshū de běnzhì, ránhòu cái yǒu kěnéng gèngjìn yībùdi jìnxíng gàikuò gōngzuò, rènshí zhūzhǒng shìwù de gòngtóng de běnzhì. Dāngzhe rénmen yǐjīng rènshí le zhèzhǒng gòngtóng de běnzhì yǐhòu, jiùyǐ zhèzhǒng gòngtóng de rènshí wèi zhǐdǎo, jìxùdi xiàngzhe shàngwèi yánjiū guò de huòzhě shàngwèi shēnrùdi yán jiū guò de gè zhǒng jù tǐ de shì wù jìn xíng yánjiū, zhǎochū qí tèshū de běnzhì, zhèyàng cái kěyǐ bǔchōng, fēngfù hé fāzhǎn zhèzhǒng gòngtóng de běnzhì de rènshí, ér shǐ zhèzhǒng gòngtóng de běnzhì de rènshí bù zhì biànchéng kūgǎo de hé jiāngsǐ de dōngxī. Zhèshì liǎngge rènshí de guòchéng; yīge shì yóu tèshū dào yībān, yīge shì yóu yībān dào tèshū. Rénlèi de rènshí zǒng shì zhèyàng xúnhuán wǎngfùdi jìnxíng de, ér měiyī cì de xúnhuán (zhǐ yào shì yángédi ànzhào kēxué de fāngfǎ) dōu kě néng shǐ rénlèi de rènshí tígāo yībù, shǐ rénlèi de rènshí bùduàndi shēnhuà.
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3. Particularity of contraditciton:
- Contradiction is present in the process of development of all things; it
permeates the process of development of each thing from beginning to
end. This is the universality and absoluteness of contradiction which we
have discussed above. Now let us discuss the particularity and
relativity of contradiction.
This problem should be studied on several levels.
First, the contradiction in each form of motion of matter has its
particularity. Man's knowledge of matter is knowledge of its forms of
motion, because there is nothing in this world except matter in motion
and this motion must assume certain forms. In considering each form of
motion of matter, we must observe the points which it has in common with
other forms of motion. But what is especially important and necessary,
constituting as it does the foundation of our knowledge of a thing, is
to observe what is particular to this form of motion of matter, namely,
to observe the qualitative difference between this form of motion and
other forms. Only when we have done so can we distinguish between
things.
- Every form of motion contains within itself its own particular
contradiction. This particular contradiction constitutes the particular
essence which distinguishes one thing from another. It is the internal
cause or, as it may be called, the basis for the immense variety of
things in the world. There are many forms of motion in nature,
mechanical motion, sound, light, heat, electricity, dissociation,
combination, and so on. All these forms are interdependent, but in its
essence each is different from the others. The particular essence of
each form of motion is determined by its own particular contradiction.
This holds true not only for nature but also for social and ideological
phenomena. Every form of society, every form of ideology, has its own
particular contradiction and particular essence.
- The sciences are differentiated precisely on the basis of the particular
contradictions inherent in their respective objects of study. Thus the
contradiction peculiar to a certain field of phenomena constitutes the
object of study for a specific branch of science. For example, positive
and negative numbers in mathematics; action and reaction in mechanics;
positive and negative electricity in physics; dissociation and
combination in chemistry; forces of production and relations of
production, classes and class struggle, in social science; offence and
defence in military science; idealism and materialism, the metaphysical
outlook and the dialectical outlook, in philosophy; and so on--all these
are the objects of study of different branches of science precisely
because each branch has its own particular contradiction and particular
essence. Of course, unless we understand the universality of
contradiction, we have no way of discovering the universal cause or
universal basis for the movement or development of things; however,
unless we study the particularity of contradiction, we have no way of
determining the particular essence of a thing which differentiates it
from other things, no way of discovering the particular cause or
particular basis for the movement or development of a thing, and no way
of distinguishing one thing from another or of demarcating the fields of
science.
- As regards the sequence in the movement of man's knowledge, there is
always a gradual growth from the knowledge of individual and particular
things to the knowledge of things in general. Only after man knows the
particular essence of many different things can he proceed to
generalization and know the common essence of things. When man attains the knowledge of this common essence, he uses it as a
guide and proceeds to study various concrete things which have not yet
been studied, or studied thoroughly, and to discover the particular
essence of each; only thus is he able to supplement, enrich and develop
his knowledge of their common essence and prevent such knowledge from
withering or petrifying. These are the two processes of cognition: one,
from the particular to the general, and the other, from the general to
the particular. Thus cognition always moves in cycles and (so long as
scientific method is strictly adhered to) each cycle advances human
knowledge a step higher and so makes it more and more profound.
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- 3-2:
- 我们的教条主义者在这个问题上的错误，就是，一方面，不懂得必须研究矛盾的特殊性，认识各别事物的特殊的本质，才有可能充分地认识矛盾的普遍性，充分地认识诸种事物的共同的本质； 另一方面，不懂得在我们认识了事物的共同的本质以后，还必须继续研究那些尚未深入地研究过的或者新冒出来的具体的事物。
- 我们的教条主义者使懒汉，他们拒绝对于具体事物做任何艰苦的研究工作， 他们把一般真理看成使凭空出现的东西，把它变成为人们所不能够捉摸的纯粹抽象的公式，完全否认了并且颠倒了这个人类认识真理的正常秩序。他们也不懂得人类认识的两个过程的互相联结－由特殊到一般，又由一般到特殊，他们完全不懂得马克思主义的认识论。
- 不但要研究每一个大系统的物质运动形式的特殊的矛盾性及其所规定的本质，而且要研究每一个物质运动形式在其发展长途中的每一个过程的特殊的矛盾及其本质。一切运动形式的每一个实在的非臆造的发展过程内，都是不同质的。我们的研究工作必须着重这一点，而且必须从这一点开始。不同质的矛盾，只有用不同质的方法才能解决。
- 例如，无产阶级和资产阶级的矛盾， 用社会主义革命的方法去解决；人民大众和封建制度的矛盾， 用民主革命的方法去解决；殖民地和帝国主义的矛盾，用民族革命战争的方法去解决；在社会主义社会中工人阶级和农民阶级的矛盾，用农业集体化和农业机械化的方法去解决；共产党内的矛盾，用批评和自我批评的方法去解决；社会和自然的矛盾， 用发展生产力的方法去解决。过程变化，旧过程和旧矛盾消灭，新过程和新矛盾发生，解决矛盾的方法也因之而不同。
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- Wǒmen de jiàotiáo zhǔyìzhě zài zhègè wèntí shàng de cuòwù, jiù shì, yī fāngmiàn, bù dǒngdé bìxū yánjiū máodùn de tèshūxìng, rènshí gèbié shìwù de tèshū de běnzhì, cái yǒu kěnéng chōngfēndi rènshí máodùn de pǔbiànxìng, chōngfēndi rènshí zhūzhǒng shìwù de gòngtóng de běnzhì; lìng yī fāngmiàn, bù dǒngdé zài wǒmen rènshí le shìwù de gòngtóng de běnzhì yǐhòu, hái bìxū jìxù yánjiū nà xiē shàng wèi shēnrùdi yánjiū guò de huòzhě xīn màochūlái de jùtǐ de shìwù. Wǒmen de jiàotiáo zhǔyìzhě shǐ lǎnhàn, tāmen jùjué duì yú jùtǐ shìwù zuò rèn hé jiānkǔde yánjiū gōngzuò, tāmen bǎ yībān zhēnlǐ kànchéng shǐ píngkōng chūxiàn de dōngxī, bǎ tā biànchéng wèi rénmen suǒ bù nénggòu zhuōmō de chúncuì chōuxiàng de gōngshì, wánquán fǒu rèn le bìngqiě diāndào le zhège rénlèirèn shí zhēnlǐ de zhèngcháng zhìxù. Tāmen yě bù dǒng dé rénlèi rènshí de liǎngge guòchéng de hùxiāng liánjié - yóu tèshū dào yībān, yòu yóu yībān dào tèshū, tāmen wánquán bù dǒng dé Mǎkèsī zhǔyì de rènshílùn.
- Bùdàn yào yánjiū měiyīge dà xìtǒng de wùzhì yùndòng xíngshì de tèshū de máodùnxìng jí qí suǒ guīdìng de běnzhì, érqiě yào yánjiū měiyīge wùzhì yùndòng xíngshì zài qí fāzhǎn chángtú zhōng de měiyīge guòchéng de tèshū de máodùn jí qí běnzhì. Yīqiè yùndòng xíngshì de měiyīge shízàide fēi yìzào de fāzhǎn guòchéng nèi, dōu shì bùtóng zhìde. Wǒmen de yánjiū gōngzuò bìxū zhuózhòng zhè yīdiǎn, érqiě bìxū cóng zhè yīdiǎn kāishǐ. Bù tóngzhì de máodùn, zhǐ yǒu yòng bù tóngzhì de fāngfǎ cáinéng jiějué.
- Lì rú, wúchǎn jiējí hé zīchǎn jiējí de máodùn, yòng shèhuì zhǔyì gémìng de fāngfǎ qū jiějué; rénmín dàzhòng hé fēngjiàn zhìdù de máodùn, yòng mínzhǔ gémìng de fāngfǎ qù jiějué; zhímíndì hé dìguó zhǔyì de máodùn, yòng mínzú gémìng zhànzhēng de fāngfǎ qù jiějué; zài shèhuì zhǔyì shèhuì zhōng gōngrén jiējí hé nóngmín jiējí de máodùn, yòng nóngyè jítǐhuà hé nóngyè jīxièhuà de fāngfǎ qù jiějué; gòngchǎndǎng nèi de máodùn, yòng pīpíng hé zìwǒ pīpíng de fāngfǎ qù jiějué; shèhuì hé zìrán de máodùn, yòng fāzhǎn shēngchǎnlì de fāngfǎ qù jiějué. Guòchéng biànhuà, jiù guòchéng hé jiù máodùn xiāomiè, xīn guòchéng hé xīn máodùn fāshēng, jiějué máodùn de fāngfǎ yě yīn zhī ér bùtóng.
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- Where
our dogmatists err on this question is that, on the one hand, they do
not understand that we have to study the particularity of contradiction
and know the particular essence of individual things before we can
adequately know the universality of contradiction and the common essence
of things, and that, on the other hand, they do not understand that
after knowing the common essence of things, we must go further and study
the concrete things that have not yet been thoroughly studied or have
only just emerged.
- Our dogmatists are lazy-bones. They refuse to
undertake any painstaking study of concrete things, they regard general
truths as emerging out of the void, they turn them into purely abstract
unfathomable formulas, and thereby completely deny and reverse the
normal sequence by which man comes to know truth. Nor do they understand
the interconnection of the two processes in cognition-- from the
particular to the general and then from the general to the particular.
They understand nothing of the Marxist theory of knowledge.
- It is necessary not only to study the particular contradiction and the
essence determined thereby of every great system of the forms of motion
of matter, but also to study the particular contradiction and the
essence of each process in the long course of development of each form
of motion of matter. In every form of motion, each process of
development which is real (and not imaginary) is qualitatively
different. Our study must emphasize and start from this point.
Qualitatively different contradictions can only be resolved by
qualitatively different methods. For instance, the contradiction between
the proletariat and the bourgeoisie is resolved by the method of
socialist revolution; the contradiction between the great masses of the
people and the feudal system is resolved by the method of democratic
revolution; the contradiction between the colonies and imperialism is
resolved by the method of national revolutionary war; the contradiction
between the working class and the peasant class in socialist society is
resolved by the method of collectivization and mechanization in
agriculture; contradiction within the Communist Party is resolved by the
method of criticism and self-criticism; the contradiction between
society and nature is resolved by the method of developing the
productive forces. Processes change, old processes and old
contradictions disappear, new processes and new contradictions emerge,
and the methods of resolving contradictions differ accordingly.
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- 3-3:
- 俄国的二月革命和十月革命所解决的矛盾就其所用以解决矛盾的方法是根本上不相同的。用不同的方法去解决不同的矛盾，这是马克思列宁主义者必须严格地遵守的一个原则。教条主义者不遵守原则，他们不了解诸种革命情况的区别，因而也不了解应当用不同的方法去解决不同的矛盾，而只是千篇一律地使用一种自以为不可改变的公式到处硬套，这就只能使革命遭受挫折，或者将本来做得好的事情弄得很坏。
- 为要暴露事物发展过程中的矛盾在起总体上，在其相互联结上的特殊性，就是说暴露事物发展过程的本质，就必须暴露过程中矛盾各方面的特殊性，否则暴露过程的本质成为不可能，这也是我们作研究工作时必须十分注意的。
- 一个大的事物，在其发展过程中，包含着许多的矛盾。例如， 在中国资产阶级民主革命过程中，有中国社会个被压迫阶级和帝国主义的矛盾，有人民大众和封建制度的矛盾， 有无产阶级和资产阶级的矛盾，有农民及城市小资产阶级和资产阶级的矛盾，有各个反动的统治集团之间的矛盾等等，情形什非常复杂的。这些矛盾，不但各各有其特殊性，不能一律看待，而且每一矛盾的两方面，有各各有其特点，也是不能一律看待的。
- 我们从事中国革命的人，不但要在各个矛盾的总体上，即矛盾的相互联结上，了解其特殊性，而且只有从矛盾的各个方面着手研究，才有可能了解其总体。所谓了解矛盾的各个反面， 就是了解它们每一方面各占何等特定的地位，各用何种具体形式和对方发生互相依存又互相矛盾的关系，在互相依存又互相矛盾中，以及依存破裂后，又各用何种具体的方法和对方作斗争。研究这些问题， 是十分重要的事情。列宁说：马克思主义的最本质的东西，马克思主义的活的灵魂，就在于具体地分析具体的情况。就是说的这个意思。 我们的教条主义者违背列宁的指示，从来不用脑筋具体地分析任何事物，做起文章或演说来，总是空洞无物的八股调，在我们党内造成了一种极坏的作风。
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- Éguó de èryuè gémìng hé shíyuè gémìng suǒ jiějué de máodùn jiù qí suǒ yòngyǐ jiějué máodùn de fāngfǎ shì gēnběn shàng bù xiāngtóng de. Yòng bùtóng de fāngfǎ qù jiějué bùtóng de máodùn, zhè shì Mǎkèsī-Lièníng zhǔyìzhě bìxū yángé de zūnshǒu de yīge yuánzé. Jiàotiáo zhǔyìzhě bù zūnshǒu yuánzé, tāmen bù liǎojiě zhūzhǒng gémìng qíngkuàng de qūbié, yīn'ér yě bù liǎojiě yīngdāng yòng bùtóng de fāngfǎ qù jiějué bùtóng de máodùn, érzhǐ shìqiān piānyī lǜ de shǐyòng yīzhǒng zìyǐwèi bù kě gǎibiàn de gōngshì dàochù yìngtào, zhè jiù zhǐ néng shǐ gémìng zāoshòu cuòzhé, huòzhě jiāng běnlái zuòdehǎo de shìqing nòngde hěn huài.
- Wèi yào bàolù shìwù fāzhǎn guòchéng zhōng de máodùn zài qǐ zǒngtǐ shàng, zài qí xiānghù liánjié shàng de tèshūxìng, jiùshì shuō bàolù shìwù fāzhǎn guòchéng de běnzhì, jiù bìxū bàolù guòchéng zhōng máodùn gè fāngmiàn de tèshūxìng, fǒuzé bàolù guòchéng de běnzhì chéng wèi bù kěnéng, zhèyě shì wǒmen zuò yánjiū gōngzuò shí bìxū shífēn zhùyì de.
- Yīgè dà de shìwù, zài qí fāzhǎn guòchéng zhōng, bāo hán zhe xǔduō de máodùn. Lìrú, zài Zhōngguó zīchǎn jiējí mínzhǔ gémìng guòchéng zhōng, yǒu Zhōngguó shèhuì gè bèi yāpò jiējí hé dìguó zhǔyì de máodùn, yǒu rénmín dàzhòng hé fēngjiàn zhìdù de máodùn, yǒu wúchǎn jiējí hé zīchǎn jiējí de máodùn, yǒu nóngmín jí chéngshì xiǎo zīchǎn jiējí hé zīchǎn jiējí de máodùn, yǒu gège fǎndòng de tǒngzhì jítuán zhī jiān de máodùn děngděng, qíngxing shén fēicháng fùzá de. Zhèxiē máodùn, bù dàn gègè yǒu qí tèshūxìng, bù néng yīlǜ kàndài, érqiě měiyī máodùn de liǎng fāngmiàn, yǒu gègè yǒu qítèdiǎn, yěshì bùnéng yīlǜ kàndài de.
- Wǒmen cóngshì Zhōngguó gémìng de rén, bùdàn yàozài gège máodùn de zǒngtǐ shàng, jí máodùn de xiānghù liánjié shàng, liǎojiě qí tèshūxìng, érqiě zhǐyǒu cóng máodùn de gège fāngmiàn zheshǒu yánjiū, cáiyǒu kěnéng liǎojiě qí zǒngtǐ. Suǒwèi liǎojiě máodùn de gège fǎnmiàn, jiùshì liǎojiě tāmen měiyī fāngmiàn gè zhàn hé děng tèdìng de dìwèi, gèyòng hézhǒng jùtǐ xíngshì hé duìfāng fāshēng hùxiāng yīcún yòu hùxiāng máodùn de guānxì, zài hùxiāng yī cún yòu hù xiāng máo dùn zhōng， yǐ jí yī cún pòliè hòu, yòu gèyòng hézhǒng jùtǐ de fāngfǎ hé duìfāng zuò dòuzhēng. Yánjiū zhèxiē wèntí, shì shífēn zhòngyào de shìqíng. Lièníng shuō: Mǎkèsī zhǔyì de zuì běnzhì de dōngxī, Mǎkèsī zhǔyì de huóde línghún, jiùzài yú jùtǐ de fēnxī jùtǐ de qíngkuàng. Jiùshì shuō de zhège yìsī. Wǒmen de jiàotiáo zhǔyìzhě wéibèi Lièníng de zhǐshì, cóng lái bùyòng nǎojīn jùtǐ de fēnxī rènhé shìwù, zuòqǐ wénzhāng huò yǎnshuō lái, zǒng shì kōngdòng wúwù de bāgǔdiào, zài wǒmen dǎng nèi zàoschéng le yī zhǒng jí huài de zuò fēng。
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- In
Russia, there was a fundamental difference between the contradiction
resolved by the February Revolution and the contradiction resolved by
the October Revolution, as well as between the methods used to resolve
them. The principle of using different methods to resolve different
contradictions is one which Marxist-Leninists must strictly observe. The
dogmatists do not observe this principle; they do not understand that
conditions differ in different kinds of revolution and so do not
understand that different methods should be used to resolve different
contradictions; on the contrary, they invariably adopt what they imagine
to be an unalterable formula and arbitrarily apply it everywhere, which
only causes setbacks to the revolution or makes a sorry mess of what was
originally well done.
- In order to reveal the particularity of the contradictions in any
process in the development of a thing, in their totality or
interconnections, that is, in order to reveal the essence of the
process, it is necessary to reveal the particularity of the two aspects
of each of the contradictions in that process; otherwise it will be
impossible to discover the essence of the process. This likewise
requires the utmost attention in our study.
- There are many contradictions in the course of development of any major
thing. For instance, in the course of China's bourgeois-democratic
revolution, where the conditions are exceedingly complex, there exist
the contradiction between all the oppressed classes in Chinese society
and imperialism, the contradiction between the great masses of the
people and feudalism, the contradiction between the proletariat and the
bourgeoisie, the contradiction between the peasantry and the urban petty
bourgeoisie on the one hand and the bourgeoisie on the other, the
contradiction between the various reactionary ruling groups, and so on.
These contradictions cannot be treated in the same way since each has
its own particularity; moreover, the two aspects of each contradiction
cannot be treated in the same way since each aspect has its own
characteristics.
- We who are engages in the Chinese revolution should not
only understand the particularity of these contradictions in their
totality, that is, in their interconnections, but should also study the
two aspects of each contradiction as the only means of understanding the
totality. When we speak of understanding each aspect of a contradiction,
we mean understanding what specific position each aspect occupies, what
concrete forms it assumes in its interdependence and in its
contradiction with its opposite, and what concrete methods are employed
in the struggle with its opposite, when the two are both interdependent
and in contradiction, and also after the interdependence breaks down. It
is of great importance to study these problems. Lenin meant just this
when he said that the most essential thing in Marxism, the living soul
of Marxism, is the concrete analysis of concrete conditions. Our dogmatists have violated Lenin's teachings; they never use
their brains to analyse anything concretely, and in their writings and
speeches they always use stereotypes devoid of content, thereby creating
a very bad style of work in our Party.
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- 3-4:
- 研究问题，忌带主观性，片面性和表面性。所谓主观性，就是不知道客观地看问题，也就是不知道用唯物的观点去看问题。这一点，我在《实践论》一文中已经说过了。所谓片面性，就是不知道全面地看问题。例如：只了解中国一方，不了解日本一方，只了解共产党一方，不了解国民党一方， 只了解无产阶级一方， 不了解资产阶级一方，只了解农民一方，不了解地主一方， 只了解顺利情形一方，不了解困难情形一方，只了解过去一方，不了解将来一方， 只了解个体一方不了解总体一方， 只了解缺点一方，不了解成绩一方，只了解原告一方，不了解被告一方，只了解革命的秘密工作一方，不了解革命的公开工作一方， 如此等等。一句话，不了解矛盾各方的特点。这就叫做片面地看问题。
- 或者叫做只看见局部，不看见全体，只看见树木，不看见森林。这样，是不能找出解决矛盾的方法的，是不能完成革命任务的，是不能做好所任工作的，是不能正确地发展党内的思想斗争的。孙子论军事说：“知彼知己，百战不殆。”他说的是作战的双方。唐朝人魏徵说过：“兼听则命，偏信则暗。” 也懂得片面性不对。可是我们的同志看问题。往往带片面性，这样的人就往往碰钉子。《水浒传》上宋江三打祝家庄，两次都因情况不明，方法不对，打了败仗。后来改变方法，从调查情形入手，于是熟悉了盘托路，拆散了李家庄，扈家庄和祝家庄的联盟，并且布置了藏在敌人营盘里的伏兵，用了和外国故事中所说木马计相像的方法，第三次就打了胜仗。《水浒传》上有很多唯物辩证法的事例，这个三打祝家庄，算是最好的一个。
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- Yánjiū wèntí, jìdài zhǔguānxìng, piànmiànxìng hé biǎomiànxìng. Suǒ wèi zhǔguānxìng, jiùshì bù zhīdào kèguāndi kàn wèntí, yě jiù shì bù zhīdào yòng wéiwùde guāndiǎn qù kàn wèntí. Zhèyīdiǎn, wǒzài 《Shíjiàn lùn》 yīwén zhōng yǐjīng shuō guò le. Suǒwèi piànmiànxìng, jiù shì bù zhīdào quánmiàndi kàn wèntí. Lì rú: zhǐ liǎojiě Zhōngguó yīfāng, bù liǎojiě Rìběn yīfāng， zhǐ liǎojiě gòngchǎndǎng yīfāng, bù liǎojiě guómíndǎng yīfāng, zhǐ liǎojiě wúchǎn jiējí yīfāng, bù liǎojiě zīchǎn jiējí yīfāng, zhǐ liǎojiě nóngmín yīfāng, bù liǎojiě dìzhǔ yīfāng, zhǐ liǎojiě shùnlì qíngxíng yīfāng, bù liǎojiě kùnnán qíngxíng yīfāng, zhǐ liǎojiě guòqù yīfāng, bù liǎojiě jiānglái yīfāng, zhǐ liǎojiě gètǐ yīfāng bù liǎojiě zǒngtǐ yīfāng, zhǐ liǎojiě quēdiǎn yīfāng, bù liǎojiě chéngjī yīfāng, zhǐ liǎojiě yuángào yīfāng, bù liǎojiě bèigào yīfāng, zhǐ liǎojiě gémìng de mìmì gōngzuò yīfāng, bù liǎojiě gémìng de gōngkāi gōngzuò yīfāng, rúcǐ děngděng. yī jù huà, bù liǎojiě máodùn gè fāng de tèdiǎn. zhè jiù jiàozuò piànmiàndi kàn wèntí.
- Huòzhě jiàozuò zhǐ kànjiàn júbù, bù kànjiàn quántǐ, zhǐ kànjiàn shùmù, bù kànjiàn sēnlín. Zhèyàng, shì bù néng zhǎochū jiějué máodùn de fāngfǎ de, shì bù néng wánchéng gémìng rènwù de, shì bù néng zuòhǎo suǒ rèn gōngzuò de, shì bù néng zhèngquèdi fāzhǎn Dǎngnèi de sīxiǎng dòuzhēng de. Sūnzi lùn jūnshì shuō: “zhībǐ zhījǐ, bǎizhàn bùdài. ” Tā shuō de shì zuòzhàn de shuāngfāng. Tángcháorén Wèi Zhēng shuōguò: “Jiāntīng zé mìng, piānxìn zé àn.” Yě dǒngde piànmiànxìng bù duì. Kěshì wǒmen de tóngzhì kàn wèntí, wǎngwǎng dài piànmiànxìng, zhèyàngde rén jiù wǎngwǎng pèngdīngz.《Shuǐhǔ Zhuàn》 shàng Sòng Jiāng sān dǎ Zhùjiā Zhuāng, liǎng cì dōu yīn qíngkuàng bù míng, fāngfǎ bù duì, dǎle bàizhàng. Hòulái gǎibiàn fāngfǎ, cóng diàochá qíngxíng rùshǒu, yúshì shú xīle Pántuō Lù, chāisànle Lǐjiā Zhuāng, Hùjiā Zhuāng hé Zhùjiā Zhuāng de liánméng, bìngqiě bùzhìle cáng zài dírén yíngpán lǐ de fúbīng, yòngle hé wàiguó gùshì zhōng suǒ shuō mùmǎjì xiāngxiàng de fāngfǎ, dìsān cì jiù dǎle shèngzhàng.《Shuǐhǔ Zhuàn》 shàng yǒu hěn duō wéiwù biànzhèngfǎ de shìlì, zhège sān dǎ Zhùjiā Zhuāng, suàn shì zuì hǎode yīge.
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- In studying a problem, we must shun subjectivity, one-sidedness and
superficiality. To be subjective means not to look at problems
objectively, that is, not to use the materialist viewpoint in looking at
problems. I have discussed this in my essay "On Practice". To be
one-sided means not to look at problems all-sidedly, for example, to
understand only China but not Japan, only the Communist Party but not
the Kuomintang, only the proletariat but not the bourgeoisie, only the
peasants but not the landlords, only the favourable conditions but
not the difficult ones, only the past but not the future, only
individual parts but not the whole, only the defects but not the
achievements, only the plaintiff's case but not the defendant's, only
underground revolutionary work but not open revolutionary work, and so
on. In a word, it means not to understand the characteristics of both
aspects of a contradiction.
- This is what we mean by looking at a problem
one-sidedly. Or it may be called seeing the part but not the whole,
seeing the trees but not the forest. That way it is impossible to kind
the method for resolving a contradiction, it is impossible to accomplish
the tasks of the revolution, to carry out assignments well or to develop
inner-Party ideological struggle correctly. When Sun Wu Tzu said in
discussing military science, "Know the enemy and know yourself, and you
can fight a hundred battles with no danger of defeat", he
was referring to the two sides in a battle. Wei Chengi of
the Tang Dynasty also understood the error of one- sidedness when he
said, "Listen to both sides and you will be enlightened, heed only one
side and you will be benighted." But our comrades often look at problems
one-sidedly, and so they often run into snags. In the novel Shui Hu
Chuan, Sung Chiang thrice attacked Chu Village. Twice he
was defeated because he was ignorant of the local conditions and used
the wrong method. Later he changed his method; first he investigated the
situation, and he familiarized himself with the maze of roads, then he
broke up the alliance between the Li, Hu and Chu Villages and sent his
men in disguise into the enemy camp to lie in wait, using a stratagem
similar to that of the Trojan Horse in the foreign story. And on the
third occasion he won. There are many examples of materialist dialectics
in Shui Hu Chuan, of which the episode of the three attacks on Chu
Village is one of the best.
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- 3-5:
- 列宁说：“要真正地认识对象，就必须把握和研究它的一切方面，一切联系和媒介。我们决不会完全地作到这一点，可是要求全面性，将使我们防止错误，防止僵化。”我们应该记得他的话。表面性，是对矛盾总体和矛盾各方的特点都不去看，否认深入事物里面精细地研究矛盾特点的必要，仅仅站在那里远远地望一望，粗枝大叶地看到一点矛盾的形象，就想动手去解决矛盾（答复问题，解决纠纷，处理工作，指挥战争）。这样的作法，没有不出乱子的。
- 中国的教条主义和经验主义的同志们所以犯错误，就是因为他们看事物的方法是主观的，片面的和表面的。片面性，表面性也是主观性，因为一切客观事物本来是互相联系的和具有内部规律的，人们不去如实地反映这些情况，而只是片面地或表面地去看它们，不认识事物的互相联系，不认识事物的内部规律，所以这种方法是主观主义的。
- 不但事物发展的全过程中的矛盾运动，在其相互联结上，在其各刚情况上，我们必须主义其特点，而且在过程发展的各个阶段中， 也有其特点，也必须注意。事物发展过程的根本矛盾及为此根本矛盾所规定的过程的本质，非到过程完结之日，是不会消灭的；但是事物发展的长过程中的各个发展的阶段，情形又往往互相区别。这是因为事物发展过程的根本矛盾的性质和过程的本质虽然没有变化，但是根本矛盾在长过程中的各个发展阶段上采取了逐渐激化的形式。并且，被根本矛盾所规定或影响的许多大小矛盾中，有些是激化了，有些是暂时地或局部地解决了，或者缓和了，又有些是发生了，因此，过程就显出阶段性来。如果人们不去注意事物发展过程中的阶段性，人们就不能适当地处理事物的矛盾。
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- Lièníng shuō: “Yào zhēnzhèngdi rènshí duìxiàng, jiù bìxū bǎwò hé yánjiū tāde yīqiè fāngmiàn, yīqiè liánxì hé méijiè. Wǒmen jué bù huì wánquándi zuòdào zhè yīdiǎn, kěshì yàoqiú quánmiànxìng, jiāng shǐ wǒmen fángzhǐ cuòwù, fángzhǐ jiānghuà.” Wǒmen yīnggāi jìde tāde huà. Biǎomiànxìng, shì duì máodùn zǒngtǐ hé máodùn gèfāng de tèdiǎn dōu bù qùkàn, fǒurèn shēnrù shìwù lǐmiàn jīngxìdi yánjiū máodùn tèdiǎn de bìyào, jǐnjǐn zhànzài nàlǐ yuǎnyuǎn de wàng yī wàng, cūzhī dàyèdi kàndào yīdiǎn máodùn de xíngxiàng, jiù xiǎng dòngshǒu qù jiějué máodùn (dáfù wèntí, jiějué jiūfēn, chùlǐ gōngzuò, zhǐhuī zhànzhēng). Zhèyàngde zuòfǎ, méi yǒu bù chū luànzi de。
- Zhōng guó de jiàotiáo zhǔyì hé jīngyàn zhǔyì de tóngzhìmen suǒyǐ fàn cuòwù, jiùshì yīnwèi tāmen kàn shìwù de fāngfǎ shì zhǔguān de， piànmiànde hé biǎomiànde. Piànmiànxìng, biǎo miànxìng yěshì zhǔguān xìng, yīnwèi yīqiè kèguān shìwù běnlái shì hùxiāng liánxìde hé jùyǒu nèibù guīlǜde, rénmen bù qù rúshídi fǎnyìng zhèxiē qíngkuàng, érzhǐ shì piàmiàndi huò biǎomiàndi qù kàn tāmen, bù rènshí shìwù de hùxiāng liánxì, bù rènshí shìwù de nèibù guīlǜ, suǒyǐ zhèzhǒng fāngfǎ shì zhǔguān zhǔyì de.
- Bùdàn shìwù fāzhǎn de quánguò chéng zhōng de máodùn yùndòng, zài qí xiānghù liánjié shàng, zài qíge gāng qíngkuàng shàng, wǒmen bìxū zhǔyì qí tèdiǎn, érqiě zài guòchéng fāzhǎn de gège jiēduàn zhōng, yě yǒu qí tèdiǎn, yě bìxū zhùyì. Shìwù fāzhǎn guòchéng de gēnběn máodùn jíwèi cǐ gēnběn máodùn suǒ guīdìng de guòchéng de běnzhì, fēi dào guòchéng wánjié zhī rì, shì bù huì xiāomiè de; dànshì shìwù fāzhǎn de zhǎng guòchéng zhōng de gège fāzhǎn de jiēduàn, qíngxíng yòu wǎngwǎng hùxiāng qūbié. Zhè shì yīnwèi shìwù fāzhǎn guòchéng de gēnběn máodùn de xìngzhì hé guòchéng de běnzhì suīrán méi yǒu biànhuà, dànshì gēnběn máodùn zài cháng guòchéng zhōng de gège fāzhǎn jiēduàn shàng cǎiqǔ le zhújiàn jīhuà de xíngshì. Bìngqiě, bèi gēnběn máodùn suǒ guīdìng huò yǐngxiǎng de xǔduō dàxiǎo máodùn zhōng, yǒuxiē shì jīhuà le, yǒuxiē shì zànshídi huò júbùdi jiějué le, huòzhě huǎnhé le, yòu yǒuxiē shì fāshēng le, yīncǐ, guòchéng jiù xiǎnchū jiēduànxìng lái. Rúguǒ rénmen bù qù zhùyì shìwù fāzhǎn guòchéng zhōng de jiēduànxìng, rénmen jiù bù néng shìdāngdi chùlǐ shìwù de máodùn.
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- Lenin said:
... in order really to know an object we must embrace, study, all its
sides, all connections and "mediations". We shall never achieve this
completely, but the demand for all-sidedness is a safeguard against
mistakes and rigidity. We should remember his words. To be superficial means to consider
neither the characteristics of a contradiction in its totality nor the
characteristics of each of its aspects; it means to deny the necessity
for probing deeply into a thing and minutely studying the
characteristics of its contradiction, but instead merely to look from
afar and, after glimpsing the rough outline, immediately to try to
resolve the contradiction (to answer a question, settle a dispute,
handle work, or direct a military operation). This way of doing things
is bound to lead to trouble.
- The reason the dogmatist and empiricist
comrades in China have made mistakes lies precisely in their
subjectivist, one-sided and superficial way of looking at things. To be
one-sided and superficial is at the same time to be subjective. For all
objective things are actually interconnected and are governed by inner
laws, but instead of undertaking the task of reflecting things as they
really are some people only look at things one-sidedly or superficially
and who know neither their interconnections nor their inner laws, and so
their method is subjectivist.
Not only does the whole process of the movement of opposites in the
development of a thing, both in their interconnections and in each of
the aspects, have particular features to which we must give attention,
but each stage in the process has its particular features to which we
must give attention too.
- The fundamental contradiction in the process of development of a thing
and the essence of the process determined by this fundamental
contradiction will not disappear until the process is completed; but in
a lengthy process the conditions usually differ at each stage. The
reason is that, although the nature of the fundamental contradiction in
the process of development of a thing and the essence of the process
remain unchanged, the fundamental contradiction becomes more and more
intensified as it passes from one stage to another in the lengthy
process. In addition, among the numerous major and minor contradictions
which are determined or influenced by the fundamental contradiction,
some become intensified, some are temporarily or partially resolved or
mitigated, and some new ones emerge; hence the process is marked by
stages. If people do not pay attention to the stages in the process of
development of a thing, they cannot deal with its contradictions properly.
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- 3-6:
- 例如，自由竞争时代的资本主义发展为帝国主义，这时，无产阶级和资产阶级这两个根本矛盾着的阶级的性质和这个社会的资本主义的本质，并没有变化；但是，两阶级的矛盾激化了， 独占资本和自由资本之间的矛盾发生了，宗主国和殖民地的矛盾激化了，各资本主义国家间的矛盾即由各国发展不平衡的状态而引起的矛盾特别尖锐地表现出来了，因此形成了资本主义的特殊阶段，形成了帝国主义阶段。列宁主义只所以成为帝国主义和无产阶级革命时代的马克思主义，就是因为列宁和斯大林正确地说明了这些矛盾，并正确地作出了解决这些矛盾的无产阶级革命的理论和策略。
- 那从辛亥革命开始的中国资产阶级民主革命过程的情形来看，也有了若干特殊阶段。特别是在资产阶级领导时期的革命和在无产阶级领导时期的革命，区别为两个很大不同的历史阶段。这就是：由于无产阶级的领导，根本地改变了革命的面貌，引出了阶级关系的新调度，农民革命的大发动，反帝国主义和反封建主义的革命彻底性，由民主革命转变到社会主义革命的可能性，等等。所有这些，都是在资产阶级领导革命时期不可能出现的。虽然整个过程中根本矛盾的性质，过程之反帝反封建的民主革命的性质（其反面是半殖民地半封建的性质），并没有变化；
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- Lìrú, zìyóu jìngzhēng shídài de zīběn zhǔyì fāzhǎn wèi dìguó zhǔyì, zhèshí, wúchǎn jiējí hé zīchǎn jiējí zhè liǎngge gēnběn máodùn zhe de jiējí de xìngzhì hé zhège shèhuì de zīběn zhǔyì de běnzhì, bìngméi yǒu biànhuà; dànshì, liǎng jiējí de máodùn jīhuà le, dúzhàn zīběn hé zìyóu zīběn zhī jiān de máodùn fāshēng le, zōngzhǔguó hé zhí míndì de máodùn jīhuà le, gè zīběn zhǔyì guójiā jiān de máodùn jíyóu gèguó fāzhǎn bù pínghéng de zhuàngtài ér yǐnqǐ de máodùn tèbié jiānruìdi biǎoxiàn chūlái le, yīncǐ xíngchéng le zīběn zhǔyì de tèshū jiēduàn, xíngchéng le dìguó zhǔyì jiēduàn. Lièníng zhǔyì zhǐ suǒyǐ chéng wèi dìguó zhǔyì hé wúchǎn jiējí gémìng shídài de Mǎkèsī zhǔyì, jiùshì yīnwèi Lièníng hé Sīdàlín zhèngquèdi shuōmíng le zhèxiē máodùn, bìng zhèngquèdi zuòchū le jiějué zhèxiē máodùn de wúchǎn jiējí gémìng de lǐlùn hé cèlüè.
- Nà cóng Xīnhài gémìng kāishǐ de Zhōngguó zīchǎn jiējí mínzhǔ gémìng guòchéng de qíngxíng lái kàn, yě yǒu le ruògàn tèshū jiēduàn. Tèbié shì zài zīchǎn jiējí lǐngdǎo shíqī de gémìng hé zài wúchǎn jiējí lǐngdǎo shíqī de gémìng, qūbié wèi liǎnggè hěn dà bùtóng de lìshǐ jiēduàn. Zhè jiù shì: yóuyú wúchǎn jiējí de lǐngdǎo, gēnběndi gǎibiàn le gémìng de miànmào, yǐnchū le jiējí guānxì de xīndiàodù, nóngmín gémìng de dà fādòng, fǎn dìguó zhǔyì hé fǎn fēngjiàn zhǔyì de gémìng chèdǐxìng, yóu mínzhǔ gémìng zhuǎnbiàn dào shèhuì zhǔyì gémìng de kěnéngxìng, děngděng. Suǒ yǒu zhèxiē, dōu shì zài zīchǎn jiējí lǐngdǎo gémìng shíqī bù kěnéng chūxiàn de. Suīrán zhěnggè guòchéng zhōng gēnběn máodùn de xìngzhì, guòchéng zhī fǎn-dì fǎn-fēngjiàn de mínzhǔ gémìng de xìngzhì (qí fǎn miàn shì bàn-zhímíndì bàn-fēngjiàn de xìngzhì) , bìng méiyǒu biànhuà;
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- For instance, when the capitalism of the era of free competition
developed into imperialism, there was no change in the class nature of
the two classes in fundamental contradiction, namely, the proletariat
and the bourgeoisie, or in the capitalist essence of society; however,
the contradiction between these two classes became intensified, the
contradiction between monopoly and non-monopoly capital emerged, the
contradiction between the colonial powers and the colonies became
intensified, the contradiction among the capitalist countries resulting
from their uneven development manifested itself with particular
sharpness, and thus there arose the special stage of capitalism, the
stage of imperialism. Leninism is the Marxism of the era of imperialism
and proletarian revolution precisely because Lenin and Stalin have
correctly explained these contradictions and correctly formulated the
theory and tactics of the proletarian revolution for their resolution.
- Take the process of China's bourgeois-democratic revolution, which began
with the Revolution of 1911; it, too, has several distinct stages. In
particular, the revolution in its period of bourgeois leadership and the
revolution in its period of proletarian leadership represent two vastly
different historical stages. In other words, proletarian leadership has
fundamentally changed the whole face of the revolution, has brought
about a new alignment of classes, given rise to a tremendous upsurge in
the peasant revolution, imparted thoroughness to the revolution against
imperialism and feudalism, created the possibility of the transition
from the democratic revolution to the socialist revolution, and so on.
None of these was possible in the period when the revolution was under
bourgeois leadership. Although no change has taken place in the nature
of the fundamental contradiction in the process as a whole, i.e., in
the anti-imperialist, anti-feudal, democratic-revolutionary nature of
the process (the opposite of which is its semi-colonial and semi-feudal
nature),
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- 3-7:
- 但是，在这长时间中，经过了辛亥革命失败和北洋军阀统治，第一次民族统一战线的建立和1924年至1927年的革命，统一战线破裂和资产阶级转入反革命，新的军阀战争，土地革命战争，第二次民族统一战线建立和抗日战争等等大事变，二十多年间经过了几个发展阶段。在这些阶段中，包含着有些矛盾激化了（例如土地革命战争和日本侵入东北四省），有些矛盾部分地或暂时地解决了（例如北洋军阀的被消灭，我们没收了地主的土地），有些矛盾重新发生了（例如新军阀之间的斗争，南方各革命根据地丧失后地主由重新收回土地）等等特殊的情形。研究事物发展过程中各个发展阶段上的矛盾的特殊性，不但必须在其联结上， 在其总体上去看，而且必须从各个阶段中矛盾的各个方面去看。
- 例如国共两党。国民党方面，在第一次统一战线时期，因为它实行了孙中山的连俄，联共，援助工农的三大政策， 所以它是革命的，有朝气的，它是各阶级的民主革命的联盟。1927年以后， 国民党变到了于此相反的方面，成了地主和大资产阶级的反动集团。1936年12月西安事变后又开始向停止内战，联合共产党共同反对日本帝国主义这个方面转变。这就是国民党在三个阶段上的特点。形成这些特点，当然有种种的原因。中国共产党方面，在第一次统一战线时期，它是幼年的党，它英勇地领导了1924年至1927年的革命；但在对于革命的性质，任务和方法的认识方面，却表现了它的幼年性，因此在这次革命的后期所发生的陈独秀数亿能够其作用，使这次革命遭受了失败。1927 年以后，它又英勇地领导了土地革命战争，创立了革命的军队和革命的根据地，但是它也犯过冒险主义的错误，使军队和根据地都受了很大的损失。1935年以后，它又纠正了冒险主义的错误，领导了新的抗日的统一战线，这个伟大的斗争现在正在发展。在这个阶段上，共产党使一个经过了两次革命的考验， 有了丰富的惊艳的党。这些就是中国共产党在三个阶段上的特点。
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- Dànshì, zài zhè cháng shíjiān zhōng, jīngguò le Xīnhài gémìng shībài hé Běiyáng jūnfá tǒngzhì, dìyīcì mínzú tǒngyī zhànxiàn de jiànlì hé 1924 nián zhì 1927 nián de gémìng, tǒngyī zhànxiàn pòliè hé zīchǎn jiējí zhuǎn rù fǎn-gémìng, xīn de jūnfá zhànzhēng, tǔdì gémìng zhànzhēng, dìèrcì mínzú tǒngyī zhànxiàn jiànlì hé kàng-rì zhànzhēng děngděng dà shìbiàn, èrshí duō niánjiān jīngguò le jǐge fāzhǎn jiēduàn. Zài zhèxiē jiēduàn zhōng, bāohánzhe yǒuxiē máodùn jīhuà le (lìrú tǔdì gémìng zhànzhēng hé Rìběn qīnrù dōngběi sìshěng), yǒuxiē máodùn bùfēndi huò zànshídi jiějué le (lìrú Běiyáng jūnfá de bèi xiāomiè, wǒmen méishōu le dìzhǔ de tǔdì), yǒuxiē máodùn zhòng xīn fāshēng le (lìrú xīn jūnfá zhījiān de dòuzhēng, nánfāng gè gémìng gēnjùdi sàngshī hòu dìzhǔ yóu chòngxīn shōuhuí tǔdì) děngděng tèshū de qíngxíng. Yánjiū shìwù fāzhǎn guòchéng zhōng gège fāzhǎn jiēduàn shàng de máodùn de tèshūxìng, bùdàn bìxū zài qí liánjié shàng, zài qí zǒngtǐ shàng qùkàn, érqiě bìxū cóng gège jiēduàn zhōng máodùn de gège fāngmiàn qù kàn.
- Lìrú Guó-Gòng liǎng dǎng. Guómíndǎng fāng miàn, zài dìyīcì tǒngyī zhànxiàn shíqī, yīnwèi tā shíxíng le Sūn Zhōng Shān de lián É, lián Gòng, yuánzhù gōngnóng de sāndà zhèngcè, suǒyǐ tā shì gémìng de, yǒu cháoqì de, tā shì gè jiējí de mínzhǔ gémìng de liánméng. 1927 nián yǐhòu, Guómíngdǎng biàndào le yú cǐ xiāngfǎn de fāngmiàn, chéng le dìzhǔ hé dà zīchǎn jiējí de fǎndòng jítuán. 1936 nián 12 yuè Xī'ān shìbiàn hòu yòu kāishǐ xiàng tíngzhǐ nèizhàn, liánhé Gòngchǎndǎng gòngtóng fǎnduì Rìběn dìguó zhǔyì zhègè fāngmiàn zhuǎnbiàn. Zhè jiù shì Guómíndǎng zài sānge jiēduàn shàng de tèdiǎn. Xíngchéng zhèxiē tèdiǎn, dāngrán yǒu zhǒngzhǒng de yuányīn. Zhōngguó Gòngchǎn dǎng fāngmiàn, zài dìyīcì tǒngyī zhànxiàn shíqī, tāshì yòunián de dǎng, tā yīngyǒngdi lǐngdǎo le 1924 nián zhì 1927 nián de gémìng; dànzài duìyú gémìng de xìngzhì, rènwù hé fāngfǎ de rèn shí fāng miàn, què biǎo xiàn le tā de yòu nián xìng, yīn cǐ zài zhè cì gémìng de hòu qīsuǒ fāshēng de Chén Dú Xiù shù yì nénggòu qí zuòyòng, shǐ zhè cì gémìng zāoshòu le shī bài. 1927 nián yǐhòu, tā yòu yīngyǒngdi lǐngdǎo le tǔdì gémìng zhànzhēng, chuànglì le gémìng de jūnduì hé gémìng de gēnjùdì, dàn shì tā yě fàn guò màoxiǎn zhǔyì de cuòwù, shǐ jūnduì hé gēnjùdì dōu shòu le hěn dà de sǔnshī. 1935 nián yǐhòu, tā yòu jiūzhèng le màoxiǎn zhǔyì de cuòwù, lǐngdǎo le xīn de Kàng-Rì de tǒngyī zhànxiàn, zhègè wěidà de dòuzhēng xiànzài zhèng zài fāzhǎn. Zài zhège jiēduàn shàng, gòngchǎn dǎng shǐ yīge jīng guò le liǎng cì gémìng de kǎoyàn, yǒu le fēngfù de jīngyàn de dǎng. Zhè xiē jiù shì Zhōngguó gòngchǎn dǎng zài sānge jiēduàn shàng de tèdiǎn.
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- Nonetheless this process has passed through several stages of
development in the course of more than twenty years; during this time
many great events have taken place-- the failure of the Revolution of
1911 and the establishment of the regime of the Northern warlords, the
formation of the first national united front and the revolution of
1924-27, the break-up of the united front and the desertion of the
bourgeoisie to the side of the counter-revolution, the wars among the new
warlords, the Agrarian Revolutionary War, the establishment of the
second national united front and the War of Resistance Against Japan. These stages are marked by particular features such as the
intensification of certain contradictions (e.g., the Agrarian
Revolutionary War and the Japanese invasion of the four northeastern
provinces), the partial or temporary resolution of other contradictions
(e.g., the destruction of the Northern warlords and our confiscation
of the land of the landlords), and the emergence of yet other
contradictions (e.g., the conflicts among the new warlords, and the
landlords' recapture of the land after the loss of our revolutionary
base areas in the south).
In studying the particularities of the contradictions at each stage in
the process of development of a thing, we must not only observe them in
their interconnections or their totality, we must also examine the two
aspects of each contradiction.
- For instance, consider the Kuomintang and the Communist Party. Take one
aspect, the Kuomintang. In the period of the first united front, the
Kuomintang carried out Sun Yat-sen's Three Great Policies of alliance
with Russia, co-operation with the Communist Party, and assistance to
the peasants and workers; hence it was revolutionary and vigorous, it
was an alliance of various classes for the democratic revolution. After
1927, however, the Kuomintang changed into its opposite and became a
reactionary bloc of the landlords and big bourgeoisie. After the Sian
Incident in December 1936, it began another change in the direction of
ending the civil war and co-operating with the Communist Party for joint
opposition to Japanese imperialism. Such have been the particular
features of the Kuomintang in the three stages. Of course, these
features have arisen from a variety of causes. Now take the other
aspect, the Chinese Communist Party. In the period of the first united
front, the Chinese Communist Party was in its infancy; it courageously
led the revolution of 1924-27 but revealed its immaturity in its
understanding of the character, the tasks and the methods of the
revolution, and consequently it became possible for Chen Tu-hsiuism,
which appeared during the latter part of this revolution, to assert
itself and bring about the defeat of the revolution. After 1927, the
Communist Party courageously led the Agrarian Revolutionary War and
created the revolutionary army and revolutionary base areas; however, it
committed adventurist errors which brought about very great losses both
to the army and to the base areas. Since 1935 the Party has corrected
these errors and has been leading the new united front for resistance to
Japan; this great struggle is now developing. At the present stage, the
Communist Party is a Party that has gone through the test of two
revolutions and acquired a wealth of experience. Such have been the
particular features of the Chinese Communist Party in the three stages.
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- 3-8:
- 形成这些特点也又种种的原因。 不研究这些特点，就不能了解两党在各个发展阶段上的特殊的相互关系：统一战线的建立，统一战线的破裂，再一个统一战线的建立。而要研究两党的种种特点， 更根本的就必须研究这两党的阶级基础以及因此在各个时期所形成的它们和其他方面的矛盾的对立。例如， 国民党在它第一次联合共产党的时期，
- 一方面又和国外帝国主义的矛盾， 因而它反对帝国主义；另一反面又和国内人民大众的矛盾，它在口头上虽然允许给予劳动人民以许多的利益，但在实际上则只给予很少的利益，或者简直什么也不给。在它进行反共战争的时期，则和帝国主义，封建主义合作反对人民大众，一笔勾销了人民大众原来在革命中所争得的一切利益，激化了它和人民大众的矛盾。
- 现在抗日时期，国民党和日本帝国主义又矛盾，它一面要联合共产党，同时它对共产党和国内人民并不放松其斗争和压迫。共产党则无论在那一时期，均和人民大众站在一道，反对帝国主义和封建主义；但在现在的抗日时期，由于国民党表示抗日，它对国民党和国内封建势力，也就采取了缓和的政策。由于这些情况，所以或者造成了两党的联合，或者造成了两党的斗争，而且即使在两党联合的时期也有又联合又斗争的复杂的情况。如果我们不去研究这些矛盾方面的特点，我们就不但不能了解这两个党各个和其他方面的关系，也不能了解两党之间的相互关系。
- 由此看来，不论研究何种矛盾的特性－各个物质运动形式的矛盾，各个运动形式在各个发展过程中的矛盾，各个发展过程的矛盾的各反面，各个发展过程则其各个发展阶段上的矛盾以及各个发展阶段上的矛盾的各方面，研究所有这些矛盾的特性，都不能带主观随意性，必须对它们实行具体的分析。离开具体的分析，就不能认识任何矛盾的特性。我们必须时刻记得列宁的话：不于具体的事物作具体的分析。这种具体的分析，马克思，恩格斯首先给了我们一很好的模范。
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- Xíngchéng zhè xiē tèdiǎn yě yòu zhǒngzhǒng de yuányīn. Bù yánjiū zhè xiē tèdiǎn, jiù bùnéng liǎojiě liǎng dǎng zài gège fāzhǎn jiēduàn shàng de tèshū de xiānghù guānxì: tǒngyī zhànxiàn de jiànlì, tǒngyī zhànxiàn de pòliè, zài yīge tǒngyī zhànxiàn de jiànlì. Éryào yánjiū liǎng dǎng de zhǒngzhǒng tèdiǎn, gèng gēnběn de jiù bìxū yánjiū zhè liǎng dǎng de jiējí jīchǔ yǐjí yīn cǐ zài gège shíqī suǒ xíngchéng de tāmen hé qí tā fāngmiàn de máodùn de duìlì. Lì rú, Guómín dǎng zài tā dìyīcì liánhé Gòngchǎn dǎng de shíqī,
- Yī fāngmiàn yòu hé guówài dìguó zhǔyì de máodùn, yīnér tā fǎnduì dìguó zhǔyì; lìng yī fǎnmiàn yòu hé guónèi rénmín dàzhòng de máodùn, tā zài kǒutóu shàng suīrán yǔnxǔ gěi yǔ láodòng rénmín yǐxǔ duōde lìyì, dàn zài shíjì shàng zé zhǐ gěi yǔ hěnshǎo de lìyì, huòzhě jiǎnzhí shénme yě bù gěi. Zài tā jìnxíng fǎn-gòng zhànzhēng de shíqī, zé hé dìguó zhǔyì, fēngjiàn zhǔyì hézuò fǎnduì rénmín dàzhòng, yībǐ gōuxiāo le rénmín dàzhòng yuánlái zài gémìng zhōng suǒ zhēngdé de yīqiè lìyì, jīhuà le tā hé rénmín dàzhòng de máodùn.
- Xiàn zài Kàng-Rì shíqī, Guómín dǎng hé Rìběn dìguó zhǔyì yòu máodùn, tā yīmiàn yào lián hé Gòngchǎn dǎng, tóngshí tā duì Gòngchǎn dǎng hé guónèi rénmín bìng bù fàngsōng qí dòuzhēng hé yāpò. Gòngchǎn dǎng zé wúlùn zài nà yīshí qī, jūn hé rénmín dàzhòng zhàn zài yīdào, fǎnduì dìguó zhǔyì hé fēngjiàn zhǔyì; dàn zài xiànzài de Kàng-Rì shíqī, yóuyú Guómín dǎng biǎoshì Kàng-Rì， tā duì Guómín dǎng hé guónèi fēngjiàn shìlì, yě jiù cǎiqǔ le huǎnhé de zhèngcè. Yóuyú zhèxiē qíngkuàng, suǒyǐ huòzhě zàochéng le liǎngdǎng de liánhé, huòzhě zàochéng le liǎngdǎng de dòuzhēng, érqiě jí shǐzài liǎngdǎng liánhé de shíqī yěyǒu yòu liánhé yòu dòuzhēng de fùzá de qíngkuàng. Rúguǒ wǒmen bù qù yánjiū zhèxiē máodùn fāngmiàn de tèdiǎn, wǒmen jiù bùdàn bùnéng liǎojiě zhè liǎngge dǎng gège hé qítā fāngmiàn de guānxì, yě bùnéng liǎojiě liǎng dǎng zhī jiān de xiāng hù guānxì.
- Yóu cǐ kànlái, bù lùn yánjiū hé zhǒng máodùn de tèxìng - gège wùzhì yùndòng xíngshì de máodùn, gège yùndòng xíngshì zài gège fāzhǎn guòchéng zhōng de máodùn, gège fāzhǎn guòchéng de máodùn de gè fǎnmiàn, gège fāzhǎn guòchéng zé qí gège fāzhǎn jiēduàn shàng de máodùn yǐjí gège fāzhǎn jiēduàn shàng de máodùn de gè fāngmiàn, yánjiū suǒyǒu zhèxiē máodùn de tèxìng, dōu bùnéng dài zhǔguān suíyìxìng, bìxū duì tāmen shíxíng jùtǐ de fēnxī. Líkāi jùtǐde fēnxī, jiù bùnéng rènshí rènhé máodùn de tèxìng. Wǒmen bìxū shíkè jìdé Lièníng de huà: bùyú jùtǐ de shìwù zuò jùtǐ de fēnxī. Zhè zhǒng jùtǐ de fēnxī, Mǎkèsī, Ēngésī shǒuxiān gěi le wǒmen yīhěn hǎo de mófàn.
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- These features, too, have arisen from a variety of causes. Without
studying both these sets of features we cannot understand the particular
relations between the two parties during the various stages of their
development, namely, the establishment of a united front, the break-up
of the united front, and the establishment of another united front. What
is even more fundamental for the study of the particular features of the
two parties is the examination of the class basis of the two parties and
the resultant contradictions which have arisen between each party and
other forces at different periods. For instance, in the period of its
first cooperation with the Communist Party, the Kuomintang stood in
contradiction to foreign imperialism and was therefore anti-imperialist;
- on the other hand, it stood in contradiction to the great masses of the
people within the country--although in words it promised many benefits
to the working people, in fact it gave them little or nothing. In the
period when it carried on the anti-Communist war, the Kuomintang
collaborated with imperialism and feudalism against the great masses of
the people and wiped out all the gains they had won in the revolution,
and thereby intensified its contradictions with them.
- In the present
period of the anti-Japanese war, the Kuomintang stands in contradiction
to Japanese imperialism and wants co-operation with the Communist Party,
without however relaxing its struggle against the Communist Party and
the people or its oppression of them. As for the Communist Party, it has
always, in every period, stood with the great masses of the people
against imperialism and feudalism, but in the present period of the
anti-Japanese war, it has adopted a moderate policy towards the
Kuomintang and the domestic feudal forces because the Kuomintang has
pressed itself in favour of resisting Japan. The above circumstances
have resulted now in alliance between the two parties and now in
struggle between them, and even during the periods of alliance there has
been a complicated state of simultaneous alliance and struggle. If we do
not study the particular features of both aspects of the contradiction,
we shall fail to understand not only the relations of each party with
the other forces, but also the relations between the two parties.
- It can thus be seen that in studying the particularity of any kind of
contradiction--the contradiction in each form of motion of matter, the
contradiction in each of its processes of development, the two aspects
of the contradiction in each process, the contradiction at each stage of
a process, and the two aspects of the contradiction at each stage--in
studying the particularity of all these contradictions, we must not be
subjective and arbitrary but must analyse it concretely. Without
concrete analysis there can be no knowledge of the particularity of any
contradiction. We must always remember Lenin's words, the concrete
analysis of concrete conditions.
Marx and Engels were the first to provide us with excellent models of
such concrete analysis.
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- 3-9:
- 当马克思，恩格斯把这事物矛盾的法则应用到社会历史过程的研究的时候，它们看出生产力和生产关系之间的矛盾，看出剥削阶级和被剥削阶级之间的矛盾，以及由于这些矛盾所产生的经济基础和政治及思想等上层建筑之间的矛盾，而这些矛盾如何不可避免地会在跟中不同的阶级社会中，引出各种不同的社会革命。
- 马克思把这一法则应用到资本主义社会经济结构的研究的时候，他看出这一社会的基本矛盾在于生产的社会性和占有制的私人性之间的矛盾。这个矛盾表现于在各别企业中的生产的有组织性和在全社会中的生产的无组织性之间的矛盾。这个矛盾的阶级表现则是资产阶级和无产阶级之间的矛盾。
- 由于事物范围的极其广大，发展的无限性，所以，在一定场合为普遍性的东西，而在另一一定场合则变为特殊性。反之，在一定场合为特殊性的东西，而在另一一定场合则变为普遍性。资本主义制度所包含的生产社会化和生产资料私人占有制的矛盾，是所有有资本主义的存在和发展的各国所共有的东西，对于资本主义说来，这是矛盾的普遍性。但是资本主义的这种矛盾， 乃是一般阶级社会发展在一定历史阶段上的东西，对于一般阶级社会中的生产力和生产关系的矛盾说来，这是矛盾的特殊性。
- 然而，当着马克思把资本主义社会这一切矛盾的特殊性解剖出来之后，同时也就更进一步地，更充分地，更完全地把一般阶级社会中这个生产力和生产关系的矛盾的普遍性阐发出来了。
- 由于特殊的事物是和普遍的事物联结的，由于每一个事物内部不但包含了矛盾的特殊性，而且包含了矛盾的普遍性，普遍性即存在于特殊性之中，所以，当着我们研究一定事物的时候，就应当去发现这两方面及其互相联结，发现一事物内部的特殊性和普遍性的两方面及其互相联结，发现一事物和他以外的许多事物的互相联结。
- 斯大林在他的名著《论列宁主义基础》一书中说明列宁主义的历史根源的时候，他分析了列宁主义所由产生的国际环境，分析了在帝国主义条件下已经发展到极点的资本主义的诸矛盾，以及这些矛盾使无产阶级革命成为直接实践的问题，并造成了直接冲击资本主义的良好的条件。不但如此，他又分析了为什么俄国成为列宁主义的策源地，分析了沙皇俄国当时是帝国主义一切矛盾的集合点以及俄国无产阶级所以能够成为国际的革命无产阶级的先锋队的原因。 这样， 斯大林分析了帝国主义的矛盾的普遍性，说明列宁主义是帝国主义和无产阶级革命时代的马克思主义；又分析了沙俄帝国主义在这一般矛盾中所具有的特殊性，说明俄国成了无产阶级革命理论和策略的故乡，而在这种特殊性中间就包含了矛盾的普遍性。斯大林的这种分析，给我们提供了认识矛盾的特殊性和普遍性及其互相联结的模范。
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- Dāng Mǎkèsī, Ēngésī bǎ zhè shìwù máodùn de fǎzé yīngyòng dào shèhuì lìshǐ guòchéng de yánjiū de shíhòu, tāmen kànchū shēngchǎnlì hé shēngchǎn guānxì zhījiān de máodùn, kànchū bōxuē jiējí hé bèi bōxuē jiējí zhījiān de máodùn, yǐjí yóuyú zhèxiē máodùn suǒ chǎnshēng de jīngjì jīchǔ hé zhèngzhì jí sīxiǎng děng shàngcéng jiànzhù zhījiān de máodùn, ér zhèxiē máodùn rúhé bù kěbì miǎndi huì zài gēnzhōng bùtóng de jiējí shèhuì zhōng, yǐnchū gèzhǒng bùtóng de shèhuì gémìng.
- Mǎkèsī bǎ zhè yī fǎzé yīngyòng dào zīběn zhǔyì shèhuì jīngjì jiégòu de yánjiū de shíhòu, tā kànchū zhè yī shèhuì de jīběn máodùn zài yú shēngchǎn de shèhuìxìng hé zhànyǒuzhì de sīrénxìng zhījiān de máodùn. Zhège máodùn biǎoxiàn yúzài gèbié qǐyè zhōng de shēngchǎn de yǒu zǔzhīxìng hé zài quán shèhuì zhōng de shēngchǎn de wú zǔzhīxìng zhījiān de máodùn. Zhège máodùn de jiējí biǎoxiàn zé shì zīchǎn jiējí hé wúchǎn jiējí zhījiān de máodùn.
- Yóuyú shìwù fànwéi de jíqí guǎngdà, fāzhǎn de wúxiànxìng, suǒyǐ, zài yīdìng chǎnghé wèi pǔbiànxìng de dōngxī, érzài lìngyī yīdìng chǎnghé zé biànwèi tèshūxìng. Fǎnzhī, zài yīdìng chǎnghé wèi tèshūxìng de dōngxī, ér zài lìngyī yīdìng chǎnghé zé biànwèi pǔbiànxìng. Zīběn zhǔyì zhìdù suǒ bāohán de shēngchǎn shèhuìhuà hé shēngchǎn zīliào sīrén zhànyǒuzhì de máodùn, shì suǒyǒu yǒu zīběn zhǔyì de cúnzài hé fāzhǎn de gèguó suǒ gòngyǒu de dōngxī, duìyú zī běn zhǔ yì shuō lái, zhèshì máodùn de pǔbiànxìng. Dànshì zīběn zhǔyì de zhèzhǒng máodùn, nǎishì yībān jiējí shèhuì fāzhǎn zài yīdìng lìshǐ jiēduàn shàng de dōngxī, duìyú yībān jiējí shèhuì zhōng de shēngchǎnlì hé shēngchǎn guānxì de máodùn shuōlái, zhè shì máodùn de tèshūxìng.
- Ránér, dāngzhe Mǎkèsī bǎ zīběn zhǔyì shèhuì zhè yīqiè máodùn de tèshūxìng jiěpōu chūlái zhīhòu, tóngshí yějiù gèngjìn yībù de, gèng chōngfēn de, gèng wánquándi bǎ yībān jiējí shèhuì zhōng zhègè shēngchǎnlì hé shēngchǎn guānxì de máodùn de pǔbiànxìng chǎnfā chūlái le.
- Yóuyú tèshū de shìwù shì hé pǔbiàn de shìwù liánjié de, yóuyú měi yīge shìwù nèibù bùdàn bāohán le máodùn de tèshūxìng, érqiě bāohán le máodùn de pǔbiànxìng, pǔbiànxìng jícún zàiyú tèshūxìng zhīzhōng, suǒyǐ, dāngzhe wǒmen yánjiū yīdìng shìwù de shíhòu, jiù yīngdāng qù fāxiàn zhè liǎng fāngmiàn jíqí hùxiāng liánjié, fāxiàn yī shìwù nèibù de tèshūxìng hé pǔbiànxìng de liǎng fāngmiàn jíqí hùxiāng liánjié, fāxiàn yī shìwù hé tā yǐwài de xǔduō shìwù de hùxiāng liánjié.
- Sīdàlín zài tā de míngzhe 《Lùn Lièníng zhǔyì jīchǔ》 yīshū zhōng shuōmíng Lièníng zhǔyì de lìshǐ gēnyuán de shíhòu, tā fēnxī le Lièníng zhǔyì suǒyóu chǎnshēng de guójì huánjìng， fēnxī le zài dìguó zhǔyì tiáojiàn xià yǐjīng fāzhǎn dào jídiǎn de zīběn zhǔyì de zhū máodùn, yǐjí zhèxiē máodùn shǐ wúchǎn jiējí gémìng chéngwèi zhíjiē shíjiàn de wèntí, bìng zào chéngle zhíjiē chōngjī zīběn zhǔyì de liánghǎo de tiáojiàn. bùdàn rúcǐ, tā yòu fēnxī le wèi shénme Éguó chéngwèi Lièníng zhǔyì de cèyuándì, fēnxī le Shā huáng Éguó dāngshí shì dìguó zhǔyì yīqiè máodùn de jíhédiǎn yǐjí Éguó wúchǎn jiējí suǒyǐ nénggòu chéngwèi guójì de gémìng wúchǎn jiējí de xiānfēngduì de yuányīn. Zhèyàng, Sīdàlín fēnxī le dìguó zhǔyì de máodùn de pǔbiànxìng, shuōmíng Lièníng zhǔyì shì dìguó zhǔyì hé wúchǎn jiējí gémìng shídài de Mǎkèsī zhǔyì; yòu fēnxī le Shā É-dìguó zhǔyì zài zhè yībān máodùn zhōng suǒ jùyǒu de tèshūxìng, shuōmíng Éguó chéng le wúchǎn jiējí gémìng lǐlùn hé cèlüè de gùxiāng, ér zài zhèzhǒng tèshūxìng zhōng jiān jiù bāohán le máodùn de pǔbiànxìng. Sīdàlín de zhèzhǒng fēnxī, gěi wǒmen tígōng le rènshí máodùn de tèshūxìng hé pǔbiànxìng jíqí hùxiāng liánjié de mófàn.
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- When Marx and Engels applied the law of contradiction in things to the
study of the socio-historical process, they discovered the contradiction
between the productive forces and the relations of production, they
discovered the contradiction between the exploiting and exploited
classes and also the resultant contradiction between the economic base
and its superstructure (politics, ideology, etc.), and they discovered
how these contradictions inevitably lead to different kinds of social
revolution in different kinds of class society.
- When Marx applied this law to the study of the economic structure of
capitalist society, he discovered that the basic contradiction of this
society is the contradiction between the social character of production
and the private character of ownership. This contradiction manifests
itself in the contradiction between the organized character of
production in individual enterprises and the anarchic character of
production in society as a whole. In terms of class relations, it
manifests itself in the contradiction between the bourgeoisie and the
proletariat.
- Because the range of things is vast and there is no limit to their
development, what is universal in one context becomes particular in
another. Conversely, what is particular in one context becomes universal
in another. The contradiction in the capitalist system between the
social character of production and the private ownership of the means of
production is common to all countries where capitalism exists and
develops; as far as capitalism is concerned, this constitutes the
universality of contradiction. But this contradiction of capitalism
belongs only to a certain historical stage in the general development of
class society; as far as the contradiction between the productive forces
and the relations of production in class society as a whole is
concerned, it constitutes the particularity of contradiction.
- However,
in the course of dissecting the particularity of all these
contradictions in capitalist society, Marx gave a still more profound,
more adequate and more complete elucidation of the universality of the
contradiction between the productive forces and the relations of
production in class society in general.
Since the particular is united with the universal and since the
universality as well as the particularity of contradiction is inherent
in everything, universality residing in particularity, we should, when
studying an object, try to discover both the particular and the
universal and their interconnection, to discover both particularity and
universality and also their interconnection within the object itself,
and to discover the interconnections of this object with the many
objects outside it.
- When Stalin explained the historical roots of
Leninism in his famous work, "The Foundations of Leninism", he analysed
the international situation in which Leninism arose, analysed those
contradictions of capitalism which reached their culmination under
imperialism, and showed how these contradictions made proletarian
revolution a matter for immediate action and created favourable
conditions for a direct onslaught on capitalism. What is more, he
analysed the reasons why Russia became the cradle of Leninism, why
tsarist Russia became the focus of all the contradictions of
imperialism, and why it was possible for the Russian proletariat to
become the vanguard of the international revolutionary proletariat.
Thus, Stalin analysed the universality of contradiction in imperialism,
showing why Leninism is the Marxism of the era of imperialism and
proletarian revolution, and at the same time analysed the particularity
of tsarist Russian imperialism within this general contradiction,
showing why Russia became the birthplace of the theory and tactics of
proletarian revolution and how the universality of contradiction is
contained in this particularity. Stalin's analysis provides us with a
model for understanding the particularity and the universality of
contradiction and their interconnection.
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- 3-10:
- 马克思和恩格斯，同样地；列宁和斯大林，他们对于应用辩证法到客观现象的研究的时候，总是指导人们不要带上任何的主观随意性，而必须从客观的实际运动所包含的具体的条件，去看出这些现象中的具体的矛盾，矛盾各方面的具体的地位以及矛盾的具体的相互关系。我们的教条主义者因为没有这种研究态度，所以弄得一无是处。我们必须以教条主义的失败为鉴戒，学会这种研究态度，舍此没有第二种研究法。矛盾的普遍性和矛盾的特殊性的关系，就是矛盾的共性和个性的关系。其共性是矛盾存在于一切过程中，并贯串于一切过程的始终，矛盾即是运动，即是事物，即是过程，也即是思想。否认事物的矛盾就是否认了一切。这是共通的道理，古今中外，概莫能外。所以它是共性，是绝对性。然而这种共性，即包含于一切个性之中，无个性即无共性。假如除去 一切个性，还有什么共性呢？因为矛盾的各各特殊，所以造成了个性。一切个性都是有条件地暂时地存在的，所以是相对的。这一共性个性，绝对相对的道理，是关于事物矛盾的问题的精髓，不懂得它，就等于抛弃了辩证法。
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- Mǎkèsī hé Ēngésī, tóngyàngdi; Lièníng hé Sīdàlín, tāmen duìyú yīngyòng biànzhèngfǎ dào kèguān xiànxiàng de yánjiū de shíhòu, zǒngshì zhǐdǎo rénmen bù yào dài shàng rènhé de zhǔguān suíyìxìng, ér bìxū cóng kèguān de shíjì yùndòng suǒ bāohán de jùtǐ de tiáojiàn, qù kànchū zhèxiē xiànxiàng zhōng de jùtǐ de máodùn, máodùn gè fāngmiàn de jùtǐ de dìwèi yǐjí máodùn de jùtǐ de xiānghù guānxì. Wǒmen de jiàotiáo zhǔyì zhě yīnwèi méiyǒu zhèzhǒng yánjiū tàidù, suǒyǐ nòngdé yīwú shìchù. Wǒmen bìxū yǐ jiàotiáo zhǔyì de shībài wèi jiànjiè, xuéhuì zhèzhǒng yánjiū tàidù, shě cǐ méiyǒu dìèr zhǒng yánjiūfǎ. Máodùn de pǔbiànxìng hé máodùn de tèshūxìng de guānxì, jiùshì máodùn de gòngxìng hé gèxìng de guānxì. Qí gòngxìng shì máodùn cúnzài yú yīqiè guòchéng zhōng, bìng guànchuàn yú yīqiè guòchéng de shǐzhōng, máodùn jí shì yùndòng, jíshì shìwù, jíshì guòchéng, yě jíshì sīxiǎng. Fǒurèn shìwù de máodùn jiùshì fǒurèn le yīqiè. Zhèshì gòngtōng de dàolǐ, gǔjīn zhōngwài, gàimò néngwài. Suǒyǐ tā shì gòngxìng, shì juéduìxìng. Ránér zhè zhǒng gòngxìng, jí bāohán yú yīqiè gèxìng zhī zhōng, wú gèxìng jí wú gòngxìng. Jiǎrú chúqù yīqiè gèxìng, háiyǒu shénme gòngxìng ne? Yīnwèi máodùn de gègè tèshū, suǒyǐ zàochéng le gèxìng. Yīqiè gèxìng dōushì yǒu tiáojiàndi zànshídi cúnzài de, suǒyǐ shì xiāngduì de. Zhè yī gòngxìng gèxìng, juéduì xiāngduì de dàolǐ, shì guānyú shìwù máodùn de wèntí de jīngsuǐ, bù dǒngdé tā, jiù děngyú pāoqì le biànzhèngfǎ.
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- On the question of using dialectics in the study of objective phenomena,
Marx and Engels, and likewise Lenin and Stalin, always enjoin people not
to be in any way subjective and arbitrary but, from the concrete
conditions in the actual objective movement of these phenomena, to
discover their concrete contradictions, the concrete position of each
aspect of every contradiction and the concrete interrelations of the
contradictions. Our dogmatists do not have this attitude in study and
therefore can never get anything right. We must take warning from their
failure and learn to acquire this attitude, which is the only correct
one in study.
The relationship between the universality and the particularity of
contradiction is the relationship between the general character and the
individual character of contradiction. By the former we mean that
contradiction exists in and runs through all processes from beginning to
end; motion, things, processes, thinking--all are contradictions. To
deny contradiction is to deny everything. This is a universal truth for
all times and all countries, which admits of no exception. Hence the
general character, the absoluteness of contradiction. But this general
character is contained in every individual character; without individual
character there can be no general character. If all individual character
were removed, what general character would remain? It is because each
contradiction is particular that individual character arises. All
individual character exists conditionally and temporarily, and hence is
relative.
This truth concerning general and individual character, concerning
absoluteness and relativity, is the quintessence of the problem of
contradiction in things; failure to understand it is tantamount to
abandoning dialectics.
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4. 主要的矛盾和主要的矛盾方面:
- 在矛盾特殊性的问题中，还有两种情形必须特别地提出来加以分析。这就是主要的矛盾和主要的矛盾方面。在复杂的事物的发展过程中，有许多的矛盾存在，其中必有一种是主要的矛盾，由于它的存在和发展，规定或影响着其他矛盾的存在和发展。例如在资本主义社会中，无产阶级和资产阶级这两个矛盾着的力量是主要的矛盾；其他的矛盾力量，例如，残存的封建阶级和资产阶级的矛盾， 农民小资产者和资产阶级的矛盾，无产阶级和农民小资产者的矛盾，自由资产阶级和垄断资产阶级的矛盾，资产阶级的民主主义和资产阶级的法西斯主义的矛盾，资本主义国家相互间的矛盾，帝国主义和殖民地的矛盾，以及其他的矛盾，都为这个主要的矛盾力量所规定，所影响。半殖民地的国家如中国，其主要矛盾和非主要矛盾的关系呈现则复杂的情况。
- 当着帝国主义向这种国家举行侵略战争的时候，这种国家的内部各阶级，除开一些叛国分子以外，能够暂时地团结起来举行民族战争去反对帝国主义。这时，帝国主义和这种国家之间的矛盾成为主要的矛盾，这种国家内部各阶级的一切矛盾（包括封建制度和人民大众之间这个主要矛盾在内），便都暂时地降到次要和服从的地位。中国1840 年的鸦片战争，1894年的中日战争，1900年的义和团战争和目前的中日战争，都有这种情形。
- 然而在另一中情形之下，则矛盾的地位起了变化。当着帝国主义不是用战争压迫而是用政治，经济，文化等比较温和的形式进行压迫的时候， 半殖民地国家的统治阶级就会向帝国主义投降，二者结成同盟，共通压迫人民大众。这种时候，人民大众往往采取国内战争的形式，去反对帝国主义和封建阶级的同盟，而帝国主义则往往采取间接的方式去援助半殖民地国家的反动派压迫人民，而不采取直接行动，显出了内部矛盾的特别尖锐性。
- 中国的辛亥革命战争，1924年至1927年的革命战争，1927年以后的十年土地革命战争，都有这种情形。还有半殖民地国家各个反动的统治集团之间的内战， 例如在中国的军阀战争，也属于这一类。
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4. zhǔyào de máodùn hé zhǔyào de máodùn fāngmiàn:
- Zài máodùn tèshūxìng de wèntí zhōng, háiyǒu liǎngzhǒng qíngxíng bìxū tèbiédi tíchūlái jiāyǐ fēnxī. Zhèjiù shì zhǔyào de máodùn hé zhǔyào de máodùn fāngmiàn. Zài fùzá de shìwù de fāzhǎn guòchéng zhōng, yǒu xǔduō de máodùn cúnzài qízhōng bì yǒu yīzhǒng shì zhǔyào de máodùn, yóuyú tāde cúnzài hé fāzhǎn, guīdìng huò yǐngxiǎng zhe qí tāmáo dùn de cúnzài hé fāzhǎn. Lìrú zài zīběn zhǔyì shèhuì zhōng, wúchǎn jiējí hé zīchǎn jiējí zhè liǎngge máodùn zhe de lìliàng shì zhǔyào de máodùn; qítā de máodùn lìliàng lìrú, cáncún de fēngjiàn jiējí hé zīchǎn jiējí de máodùn, nóngmín xiǎo zīchǎn zhě hé zīchǎn jiējí de máodùn, wúchǎn jiējí hé nóngmín xiǎo zīchǎn zhě de máodùn, zìyóu zīchǎn jiējí hé lǒngduàn zīchǎn jiējí de máodùn, zīchǎn jiējí de mínzhǔ zhǔyì hé zīchǎn jiējí de fǎxīsī zhǔyì de máodùn, zīběn zhǔyì guójiā xiānghù jiān de máodùn, dìguó zhǔyì hé zhímíndì de máodùn, yǐjí qítā de máodùn, dōuwèi zhège zhǔyào de máodùn lìliàng suǒ guīdìng, suǒ yǐngxiǎng. Bàn zhímín de de guójiā rú Zhōngguó, qí zhǔyào máodùn hé fēi zhǔyào máodùn de guānxì chéngxiàn zé fùzá de qíngkuàng.
- Dāng zhe dìguó zhǔyì xiàng zhè zhǒng guójiā jǔxíng qīnlüè zhànzhēng de shíhòu, zhèzhǒng guójiā de nèibù gè jiējí, chúkāi yīxiē pànguó fēnzǐ yǐwài, néng gòu zànshídi tuánjié qǐlái jǔxíng mínzú zhànzhēng qù fǎnduì dìguó zhǔyì. Zhèshí, dìguó zhǔyì hé zhèzhǒng guójiā zhījiān de máodùn chéngwèi zhǔyào de máodùn, zhèzhǒng guójiā nèibù gè jiējí de yīqiè máodùn (bāokuò fēngjiàn zhìdù hé rénmín dàzhòng zhījiān zhège zhǔyào máodùn zàinèi), biàn dōu zànshídi jiàngdào cìyào hé fúcóng de dìwèi. Zhōng guó 1840 nián de Yāpiàn Zhànzhēng, 1894 nián de Zhōng-Rì zhànzhēng, 1900 nián de Yìhé Tuán zhànzhēng hé mùqián de Zhōng-Rì zhànzhēng, dōu yǒu zhè zhǒng qíngxíng.
- Ránér zài lìng yī zhōng qíngxíng zhīxià, zé máodùn de dìwèi qǐle biànhuà. Dāngzhe dìguó zhǔyì bùshì yòng zhàn zhēng yāpò ér shìyòng zhèngzhì, jīngjì, wénhuà děng bǐjiào wēnhé de xíngshì jìnxíng yāpò de shíhòu, bàn zhímín de guójiā de tǒngzhì jiējí jiùhuì xiàng dìguó zhǔyì tóuxiáng, èrzhe jiéchéng tóngméng, gòngtōng yāpò rénmín dàzhòng. Zhèzhǒng shíhòu, rénmín dàzhòng wǎngwǎng cǎiqǔ guónèi zhànzhēng de xíngshì, qù fǎnduì dìguó zhǔyì hé fēngjiàn jiējí de tóngméng, ér dìguó zhǔyì zé wǎngwǎng cǎiqǔ jiānjiē de fāngshì qù yuánzhù bàn zhímíndì guójiā de fǎndòng pài yāpò rénmín, ér bù cǎiqǔ zhíjiē xíngdòng, xiǎnchū le nèibù máodùn de tèbié jiānruì xìng.
- Zhōngguó de Xīnhài Gémìng zhànzhēng, 1924 nián zhì 1927 nián de gémìng zhànzhēng, 1927 nián yǐ hòu de shínián tǔdì gémìng zhànzhēng, dōu yǒu zhèzhǒng qíngxíng. Hái yǒu bàn zhí mín de guó jiā gège fǎndòng de tǒngzhì jítuán zhī jiān de nèizhàn, lìrú zài Zhōngguó de jūnfá zhànzhēng yě shǔ yú zhè yīlèi.
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4. The prinicipal contradiction and the principal aspect of a contradiction:
- There are still two points in the problem of the particularity of
contradiction which must be singled out for analysis, namely, the
principal contradiction and the principal aspect of a contradiction.
There are many contradictions in the process of development of a complex
thing, and one of them is necessarily the principal contradiction whose
existence and development determine or influence the existence and
development of the other contradictions.
For instance, in capitalist society the two forces in contradiction, the
proletariat and the bourgeoisie, form the principal contradiction. The
other contradictions, such as those between the remnant feudal class and
the bourgeoisie, between the peasant petty bourgeoisie ant the
bourgeoisie, between the proletariat and the peasant petty bourgeoisie,
between the non-monopoly capitalists and the monopoly capitalists,
between bourgeois democracy and bourgeois fascism, among the capitalist
countries and between imperialism and the colonies, are all determined
or influenced by this principal contradiction.
In a semi-colonial country such as China, the relationship between the
principal contradiction and the non-principal contradictions presents a
complicated picture.
When imperialism launches a war of aggression against such a country,
all its various classes, except for some traitors, can temporarily unite
in a national war against imperialism. At such a time, the contradiction
between imperialism and the country concerned becomes the principal
contradiction, while all the contradictions among the various classes
within the country (including what was the principal contradiction,
between the feudal system and the great masses of the people) are
temporarily relegated to a secondary and subordinate position. So it was
in China in the Opium War of 1840, the Sino-Japanese War of 1894 and the
Yi Ho Tuan War of 1900, and so it is now in the present Sino-Japanese War.
But in another situation, the contradictions change position.
- When
imperialism carries on its oppression not by war, but by milder
means--political, economic and cultural--the ruling classes in
semi-colonial countries capitulate to imperialism, and the two form an
alliance for the joint oppression of the masses of the people. At such a
time, the masses often resort to civil war against the alliance of
imperialism and the feudal classes, while imperialism often employs
indirect methods rather than direct action in helping the reactionaries
in the semi-colonial countries to oppress the people, and thus the
internal contradictions become particularly sharp.
- This is what happened
in China in the Revolutionary War of 1911, the Revolutionary War of
1924-27, and the ten years of Agrarian Revolutionary War after 1927.
Wars among the various reactionary ruling groups in the semi-colonial
countries, e.g., the wars among the warlords in China, fall into the
same category.
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- 4-2:
- 当着国内革命战争发展到从根本上威胁帝国主义及其走狗国内反动派的存在的时候，帝国主义就往往采取上述方法以外的方法，企图维持其统治；或者分化革命阵线的内部，或者直接出兵援助国内反动派。这是，外国帝国主义和国内反动派完全公开地站在一个极端，人民大众则站在另一极端，成为一个主要矛盾，而规定或影响其他矛盾的发展状态。十月革命后各资本主义国家援助俄国反动派，是武装干涉的例子。1927年的蒋介石的叛变，是分化革命阵线的例子。
- 然而不管怎样，过程发展的各个阶段中，只有一种主要的矛盾起着领导的作用，是完全没有疑义的。
- 由此可知，任何过程如果有多数矛盾存在的话，其中必定有一种是主要的，起着领导的，决定的作用，其他则处于次要和服从的地位。因此，研究任何过程，如果是存在着两个以上矛盾的复杂过程的话，就要用全力找出它的主要矛盾。捉住了这个主要矛盾，一切问题就迎刃而解了。这是马克思研究资本主义社会告诉我们的方法。列宁和斯大林研究帝国主义和资本主义总危机的时候，列宁和斯大林研究苏联经济的时候，也告诉了这种方法。万千的学问家和实行家，不懂得这种方法，结果如堕烟海，找不到中心，也就找不到解决矛盾的方法。
- 不能把过程中所有的矛盾平均看待，必须把它们区别为主要的和次要的两类，着重于捉住主要的矛盾，已如上述。但是在各种矛盾之中，不论是主要的或次要的，矛盾着的两个方面，又是否可以平均看待呢？也是不可以的。无论什么矛盾，矛盾的诸方面，其发展是不平衡的。有时候似乎势均力敌，然而这只是暂时的和相对的情形，基本的形态则是不平衡。矛盾着的两方面中，必有一方面是主要的，他方面是次要的。其主要的方面，即所谓矛盾起主导作用的方面。事物的性质，主要地是由取得支配地位的矛盾的主要方面所规定的。
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- dāngzhe guónèi gémìng zhànzhēng fāzhǎn dào cóng gēnběnshàng wēixié dìguó zhǔyì jíqí zǒugǒu guónèi fǎndòngpài de cúnzài de shíhòu, dìguó zhǔyì jiù wǎngwǎng cǎiqǔ shàngshù fāngfǎ yǐwài de fāngfǎ, qǐtú wéchí qí tǒngzhì; huòzhě fēnhuà gémìng zhènxiàn de nèibù, huòzhě zhíjiē chūbīng yuánzhù guónèi fǎndòngpài. Zhèshì, wàiguó dìguó zhǔyì hé guónèi fǎndòngpài wánquán gōngkāi dìzhàn zài yīgè jíduān, rénmín dàzhòng zé zhànzài lìngyī jíduān, chéngwèi yīgè zhǔyào máodùn, ér guīdìng huò yǐngxiǎng qítā máodùn de fāzhǎn zhuàngtài. Shíyuè Gémìng hòu gè zīběn zhǔyì guójiā yuánzhù Éguó fǎndòngpài, shì wǔzhuāng gànshè de lìzi. 1927 nián de Jiǎng JièShí de pànbiàn, shìfēn huà gémìng zhènxiàn de lìzi。
- Ránér bù guǎn zěnyàng, guòchéng fāzhǎn de gège jiēduàn zhōng, zhǐyǒu yīzhǒng zhǔyào de máodùn qǐzhe lǐngdǎo de zuòyòng, shì wánquán méiyǒu yíyì de。
- Yóu cǐ kězhī, rènhé guòchéng rúguǒ yǒu duōshù máodùn cúnzài de huà, qízhōng bìdìng yǒu yīzhǒng shì zhǔyào de, qǐzhe lǐngdǎo de, juédìng de zuòyòng, qítā zé chùyú cìyào hé fúcóng de dìwèi. Yīncǐ, yánjiū rènhé guòchéng, rúguǒ shì cúnzài zhe liǎnggè yǐshàng máodùn de fùzá guòchéng de huà, jiùyào yòng quánlì zhǎochū tā de zhǔyào máodùn. Zhuōzhù le zhège zhǔyào máodùn, yīqiè wèntí jiù yíngrèn érjiě le. Zhèshì Mǎkèsī yánjiū zīběn zhǔyì shèhuì gàosù wǒmen de fāngfǎ. Lièníng hé Sīdàlín yánjiū dìguó zhǔyì hé zīběn zhǔyì zǒng wēijī de shíhòu, Lièníng hé Sīdàlín yánjiū Sūliánjīngjì de shíhòu, yě gàosù le zhèzhǒng fāngfǎ. Wànqiān de xuéwènjiā hé shíxíngjiā, bù dǒngdé zhèzhǒng fāngfǎ, jiéguǒ rúduò yānhǎi, zhǎo bù dào zhōngxīn, yě jiù zhǎo bù dào jiějué máodùn de fāngfǎ.
- Bùnéng bǎ guòchéng zhōng suǒyǒu de máodùn píngjūn kàndài, bìxū bǎ tāmen qūbié wèi zhǔyào de hé cìyào de liǎnglèi, zhezhòng yú zhuōzhù zhǔyào de máodùn, yǐrú shàngshù. Dànshì zài gèzhǒng máodùn zhīzhōng, bù lùn shì zhǔyào de huò cìyào de, máodùn zhe de liǎnggè fāngmiàn, yòu shì fǒu kě yǐ píngjūn kàn dài ne? Yěshì bù kěyǐ de. Wúlùn shénme máodùn, máodùn de zhū fāngmiàn, qí fāzhǎn shì bù pínghéng de. Yǒu shíhòu shìhū shìjūn lìdí, ránér zhèzhǐ shì zànshí de hé xiāngduì de qíngxíng, jīběn de xíngtài zé shì bù pínghéng. Máodùn zhe de liǎng fāngmiàn zhōng, bìyǒu yī fāngmiàn shì zhǔyào de, tā fāngmiàn shì cìyào de. Qí zhǔyào de fāngmiàn, jí suǒwèi máodùn qǐ zhǔdǎo zuòyòng de fāngmiàn. Shìwù de xìngzhì, zhǔyàodi shyóu qǔdé zhīpèi dìwèi de máodùn de zhǔyào fāngmiàn suǒ guīdìng de.
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- When a revolutionary civil war develops to the point of threatening the
very existence of imperialism and its running dogs, the domestic
reactionaries, imperialism often adopts other methods in order to
maintain its rule; it either tries to split the revolutionary front from
within or sends armed forces to help the domestic reactionaries
directly. At such a time, foreign imperialism and domestic reaction
stand quite openly at one pole while the masses of the people stand at
the other pole, thus forming the principal contradiction which
determines or influences the development of the other contradictions.
The assistance given by various capitalist countries to the Russian
reactionaries after the October Revolution is an example of armed intervention.
- Chiang Kai-shek's betrayal in 1927 is an example of
splitting the revolutionary front.
But whatever happens, there is no doubt at all that at every stage in
the development of a process, there is only one principal contradiction
which plays the leading role.
Hence, if in any process there are a number of contradictions, one of
them must be the principal contradiction playing the leading and
decisive role, while the rest occupy a secondary and subordinate
position. Therefore, in studying any complex process in which there are
two or more contradictions, we must devote every effort to funding its
principal contradiction. Once this principal contradiction is grasped,
all problems can be readily solved. This is the method Marx taught us in
his study of capitalist society. Likewise Lenin and Stalin taught us
this method when they studied imperialism and the general crisis of
capitalism and when they studied the Soviet economy. There are thousands
of scholars and men of action who do not understand it, and the result
is that, lost in a fog, they are unable to get to the heart of a problem
and naturally cannot find a way to resolve its contradictions.
- As we have said, one must not treat all the contradictions in a process
as being equal but must distinguish between the principal and the
secondary contradictions, and pay special attention to grasping the
principal one. But, in any given contradiction, whether principal or
secondary, should the two contradictory aspects be treated as equal?
Again, no. In any contradiction the development of the contradictory
aspects is uneven. Sometimes they seem to be in equilibrium, which is
however only temporary and relative, while unevenness is basic. Of the
two contradictory aspects, one must be principal and the other
secondary. The principal aspect is the one playing the leading role in
the contradiction. The nature of a thing is determined mainly by the
principal aspect of a contradiction, the aspect which has gained the
dominant position.
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- 4-3:
- 然而这种情形不固定的，矛盾的主要和非主要的方面互相转化着，事物的性质也就随着起变化。在矛盾发展的一定过程或一定阶段上，主要方面属于甲方，非主要方面属于乙方；到了另一发展阶段或另一发展过程时，就互易其位置，这是依靠事物发展中矛盾双方斗争的力量的增减程度来决定的。
- 我们常常说“新陈代谢”这句话。新陈代谢是宇宙间普遍的永远不可抵抗的规律。依事物本身的性质和条件，经过不同的飞跃形式，一事物转化为他事物，就是新陈代谢的过程。任何事物的内部都有其新旧两个方面的矛盾，形成为一系列的曲折的斗争。斗争的结果，新的方面由小变大，上升为支配的东西；旧的方面则由大变小，变成逐步归于灭亡的东西。而一当新的方面对于旧的方面取得支配地位的时候，旧事物的性质就变化为新事物的性质。由此可见，事物的性质主要地是由取得支配地位的矛盾的主要方面所规定的。取得支配地位的矛盾的主要方面起了变化，事物的性质也就随着起变化。
- 在资本主义社会中，资本主义已从旧的封建主义社会时代的附庸地位，转化成了取得支配地位的力量，社会的性质也就由封建主义的变为资本主义的。在新的资本主义社会时代，封建势力则由原来处在支配地位的力量转化为附庸的力量，随着也就逐步地归于消灭了，例如英法诸国就是如此。随着生产力的发展，资产阶级由新的起进步作用的阶级，转化为旧的起反动作用的阶级，以至于最后被无产阶级所推翻，而转化为私有的生产资料被剥夺和失去权力的阶级，这个阶级也就要逐步归于消灭了。人数比资产阶级多的多，并和资产阶级同时生长，但被资产阶级统治着的去产阶级，是一个新的力量，它由初期的附属于资产阶级的地位，逐步地壮大起来，成为独立的和在历史上起主导作用的阶级，以至最后夺取政权成为统治阶级。这时，社会的性质，就由旧的资本主义的社会转化成了新的社会主义的社会。这就是苏联已经走过和一切其他国家必然要走的道路。
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- Ránér zhèzhǒng qíngxíng bù gùdìng de, máodùn de zhǔyào hé fēi zhǔyào de fāngmiàn hùxiāng zhuǎnhuà zhe, shìwù de xìngzhì yě jiù suízhe qǐ biànhuà. Zài máodùn fāzhǎn de yīdìng guòchéng huò yīdìng jiēduàn shàng, zhǔyào fāngmiàn shǔyú jiǎfāng, fēi zhǔyào fāngmiàn shǔyú yǐfāng; dào le lìngyī fāzhǎn jiēduàn huò lìngyī fāzhǎn guòchéng shí, jiù hùyì qí wèizhì, zhè shì yīkào shìwù fāzhǎn zhōng máodùn shuāngfāng dòuzhēng de lìliàng de zēngjiǎn chéngdù lái juédìng de.
- Wǒmen chángcháng shuō “xīnchén dàixiè” zhè jù huà. Xīnchén dàixiè shì yǔzhòu jiān pǔbiàn de yǒngyuǎn bù kě dǐkàng de guīlǜ. Yī shìwù běnshēn de xìngzhì hé tiáojiàn, jīngguò bùtóng de fēiyuè xíngshì, yī shìwù zhuǎnhuà wèi tā shìwù, jiùshì xīnchén dàixiè de guòchéng. Rènhé shìwù de nèibù dōuyǒu qí xīnjiù liǎngge fāngmiàn de máodùn, xíngchéng wèi yīxì liè de qūzhé de dòuzhēng. Dòu zhēng de jiéguǒ, xīn de fāngmiàn yóu xiǎobiàn dà, shàngshēng wèi zhīpèi de dōngxī; jiù de fāngmiàn zé yóu dàbiànxiǎo, biàn chéng zhúbù guīyú mièwáng de dōngxī. Éryī dāng xīnde fāngmiàn duì yú jiùde fāngmiàn qǔdé zhīpèi dìwèi de shíhòu, jiù shìwù de xìngzhì jiù biànhuà wèi xīn shìwù de xìngzhì. Yóucǐ kějiàn, shìwù de xìngzhì zhǔyàode shìyóu qǔdé zhīpèi dìwèi de máodùn de zhǔyào fāngmiàn suǒ guīdìng de. Qǔdé zhīpèi dìwèi de máodùn de zhǔyào fāngmiàn qǐ le biànhuà, shìwù de xìngzhì yě jiù suí zhe qǐ biànhuà.
- Zài zīběn zhǔyì shèhuì zhōng, zīběn zhǔyì yǐ cóng jiù de fēngjiàn zhǔyì shèhuì shídài de fùyōng dìwèi, zhuǎnhuà chéngle qǔdé zhīpèi dìwèi de lìliàng, shèhuì de xìngzhì yě jiùyóu fēngjiàn zhǔyì de biànwèi zīběn zhǔyì de. Zài xīnde zīběn zhǔyì shèhuì shídài, fēngjiàn shìlì zé yóuyuán láichù zài zhīpèi dìwèi de lìliàng zhuǎnhuà wèi fùyōng de lìliàng, suízhe yě jiù zhúbùdi guīyú xiāomiè le, lìrú Yīng-Fǎ zhūguó jiù shì rúcǐ. Suízhe shēngchǎnlì de fāzhǎn, zīchǎn jiējí yóu xīnde qǐ jìnbù zuòyòng de jiējí, zhuǎn huàwèi jiùde qǐ fǎndòng zuòyòng de jiējí, yǐzhì yú zuìhòu bèi wúchǎn jiējí suǒ tuīfān, ér zhuǎnhuà wèi sīyǒu de shēngchǎn zīliào bèi bōduó hé shīqù quánlì de jiējí, zhège jiējí yě jiù yào zhú bù guī yú xiāomiè le. Rénshù bǐ zīchǎn jiē jíduō de duō, bìng hé zīchǎn jiējí tóngshí shēngzhǎng, dàn bèi zīchǎn jiējí tǒngzhì zhe de qù chǎn jiējí, shì yī gè xīnde lìliàng, tā yóu chūqī de fù shǔ yú zīchǎn jiējí de dìwèi, zhúbùdi zhuàng dà qǐ lái, chéng wèi dúlì de hé zài lìshǐ shàng qǐ zhǔdǎo zuòyòng de jiējí, yǐ zhì zuìhòu duóqǔ zhèngquán chéng wèi tǒngzhì jiējí. Zhèshí, shèhuì de xìngzhì, jiù yóu jiùde zīběn zhǔyì de shèhuì zhuǎn huà chéng le xīnde shèhuì zhǔyì de shèhuì. Zhèjiù shì Sūlián yǐjīng zǒuguò hé yīqiè qítā guójiā bìrán yào zǒude dàolù.
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- But this situation is not static; the principal and the non-principal
aspects of a contradiction transform themselves into each other and the
nature of the thing changes accordingly. In a given process or at a
given stage in the development of a contradiction, A is the principal
aspect and B is the non-principal aspect; at another stage or in another
process the roles are reversed--a change determined by the extent of the
increase or decrease in the force of each aspect in its struggle against
the other in the course of the development of a thing.
- We often speak of "the new superseding the old". The supersession of the
old by the new is a general, eternal and inviolable law of the universe.
The transformation of one thing into another, through leaps of different
forms in accordance with its essence and external conditions--this is
the process of the new superseding the old. In each thing there is
contradiction between its new and its old aspects, and this gives rise
to a series of struggles with many twists and turns. As a result of
these struggles, the new aspect changes from being minor to being major
and rises to predominance, while the old aspect changes from being major
to being minor and gradually dies out. And the moment the new aspect
gains dominance over the old, the old thing changes qualitatively into a
new thing. It can thus be seen that the nature of a thing is mainly
determined by the principal aspect of the contradiction, the aspect
which has gained predominance. When the principal aspect which has
gained predominance changes, the nature of a thing changes accordingly.
- In capitalist society, capitalism has changed its position from being a
subordinate force in the old feudal era to being the dominant force, and
the nature of society has accordingly changed from feudal to capitalist.
In the new, capitalist era, the feudal forces changed from their former
dominant position to a subordinate one, gradually dying out. Such was
the case, for example, in Britain and France. With the development of
the productive forces, the bourgeoisie changes from being a new class
playing a progressive role to being an old class playing a reactionary
role, until it is finally overthrown by the proletariat and becomes a
class deprived of privately owned means of production and stripped of
power, when it, too, gradually dies out. The proletariat, which is much
more numerous than the bourgeoisie and grows simultaneously with it but
under its rule, is a new force which, initially subordinate to the
bourgeoisie, gradually gains strength, becomes an independent class
playing the leading role in history, and finally seizes political power
and becomes the ruling class. Thereupon the nature of society changes
and the old capitalist society becomes the new socialist society. This
is the path already taken by the Soviet Union, a path that all other
countries will inevitably take.
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- 4-4:
- 就中国的情形来说，帝国主义处在形成半殖民地这种矛盾的主要地位，压迫中国人民，中国则由独立国变为半殖民地。然而事情必然会变化，在双方斗争的局势中，中国人民在无产阶级领导之下生长起来的力量必然会把中国由半殖民地变为独立国，而帝国主义则将被打到，旧中国必然要变为新中国。
- 旧中国变为新中国，还包含着国内旧的封建势力和新的人民势力之间的情况的变化。旧的封建地主阶级将被打倒，由统治者变为被统治者，这个阶级也就会要逐步归于消灭。人民则将在无产阶级领导之下，由被统治者变为统治者。这时，中国社会的性质就会起变化，由旧的半殖民地和半封建的社会变为新的民主的社会。
- 这种互相转化的事情，过去已有经验。统治中国将近三百年的满清帝国，曾在辛亥革命时期被打到；而孙中山领导的革命同盟会，则曾经一度取得了胜利。在1924年至1927年的革命战争中，共产党和国民党联合的南方革命势力，曾经由弱小的力量变得强大起来，取得了北伐的胜利；而称雄一时的北洋军阀则被打到了。1927年，共产党领导的人民力量，受了国民党反动势力的打击，变得很小了；但因肃清了自己内部的机会主义，就又逐步地壮大起来。在共产党领导的革命根据地内，农民由被统治者转化为统治者，地主则作了相反的转化。世界上总是这样以新的代替旧的，总是这样新陈代谢，除旧布新或推陈出新的。
- 革命斗争中的某些时候，困难条件超过顺利条件，在这种时候，困难是矛盾的主要方面，顺利是其次要方面。然而由于革命党人的努力，能够逐步地克服困难，开展顺利的新局面，困难的局面让位于顺利的局面。1927年中国革命失败后的情形，中国红军在长征中的情形，都是如此。现在的中日战争，中国又处在困难地位，但是我们能够改变这种情况，使中日双方的情况发生根本的变化。在相反的情形之下，顺利也能转化为困难，如果是革命党人犯了错误的话。1924年至1927年的革命的胜利，变为失败了。1927年以后在南方各省发展起来的革命根据地，至1934年都失败了。
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- Jiù zhōngguó de qíngxíng lái shuō, dìguó zhǔyì chùzài xíngchéng bàn zhímíndì zhèzhǒng máodùn de zhǔ yào dìwèi, yāpò Zhōngguó rénmín, Zhōngguó zéyóu dúlìguó biànwèi bàn zhímíndì. Ránér shìqíng bìrán huì biànhuà, zài shuāngfāng dòuzhēng de júshì zhōng, zhōngguó rénmín zài wúchǎn jijí lǐngdǎo zhīxià shēngzhǎng qǐlái de lìliàng bìrán huì bǎ Zhōngguó yóu bàn zhímíndì biàn wèi dúlìguó, ér dìguó zhǔyì zé jiāng bèi dǎdào, jiù Zhōngguó bìrán yào biànwèi xīn zhōngguó。
- Jiù Zhōngguó biàn wèi xīn Zhōngguó, háibāo hán zhe guónèi jiùde fēngjiàn shìlì hé xīnde rénmín shìlì zhī jiān de qíngkuàng de biànhuà. Jiùde fēngjiàndì zhǔ jiējí jiāng bèi dǎdào, yóu tǒngzhìzhě biànwèi bèi tǒngzhìzhě, zhège jiējí yě jiù huì yào zhúbù guīyú xiāomiè. Rénmín zé jiāng zài wúchǎn jiējí lǐngdǎo zhīxià, yóu bèi tǒngzhì zhěbiàn wèi tǒngzhìzhě. Zhè shí, Zhōngguó shèhuì de xìngzhì jiù huì qǐ biànhuà, yóu jiùde bàn zhímíndì hé bàn fēngjiàn de shèhuì biànwèi xīnde mínzhǔ de shèhuì.
- Zhèzhǒng hùxiāng zhuǎnhuà de shìqíng, guò qù yǐyǒu jīngyàn. Tǒngzhì Zhōngguó jiāngjìn sānbǎi nián de Mǎn-Qīng dìguó, céng zài XīnHài gémìng shíqī bèi dǎdào; ér Sūn Zhōng Zhān lǐngdǎo de gémìng tóngménghuì, zé céng īng yīdù qǔdé le shènglì. Zài 1924 nián zhì 1927 nián de gémìng zhànzhēngzhōng, Gòngchǎn dǎng hé Guómín dǎng liánhé de Nánfāng gémìng shìlì, céngjīng yóu ruòxiǎo de lìliàng biàndé qiángdà qǐlái, qǔdé le Běifá de shènglì; ér chēngxióng yīshí de Běi Yáng jūnfá zé bèi dǎdào le. 1927nián, Gòngchǎn dǎng lǐngdǎo de rénmín lìliàng, shòule Guómín dǎng fǎndòng shìlì de dǎjī, biàn dé hěnxiǎo le; dàn yīn sùqīng le zìjǐ nèibù de jīhuì zhǔyì, jiù yòu zhúbù de zhuàngdà qǐlái. Zài Gòngchǎn dǎng lǐngdǎo de gémìng gēnjùdì nèi, nóngmín yóu bèi tǒngzhìzhě zhuǎnhuà wèi tǒngzhìzhě, dìzhǔ zé zuòle xiāngfǎn de zhuǎnhuà. Shìjiè shàng zǒng shì zhèyàng yǐ xīnde dàitì jiùde, zǒng shì zhèyàng xīn chén dàixiè, chú jiùbù xīn huò tuīchén chūxīn de.
- Gémìng dòuzhēng zhōng de mǒuxiē shíhòu, kùnnán tiáojiàn chāoguò shùnlì tiáojiàn, zài zhè zhǒng shíhòu, kùnnán shì máodùn de zhǔyào fāngmiàn, shùn lì shì qícì yào fāngmiàn. Ránér yóuyú gémìng dǎng rén de nǔ lì, nénggòu zhúbù de kèfú kùnnán, kāizhǎn shùnlì de xīn júmiàn, kùnnán de júmiàn ràng wèiyú shùnlì de júmiàn. 1927 nián Zhōngguó gémìng shībài hòu de qíngxíng, Zhōngguó hóngjūn zài Zhǎngzhēng zhōng de qíngxíng, dōushì rúcǐ. Xiànzài de Zhōng Rì zhànzhēng, Zhōngguó yòuchù zài kùnnán de wèi, dànshì wǒmen nénggòu gǎibiàn zhè zhǒng qíng kuàng, shǐ Zhōng Rì shuāngfāng de qíngkuàng fāshēng gēnběn de biànhuà. Zài xiāngfǎn de qíngxíng zhīxià, shùnlì yě néng zhuǎnhuà wèi kùnnán, rúguǒ shì gémìng dǎng rén fànle cuòwù de huà. 1924 nián zhì 1927 nián de gémìng de shènglì, biàn wèi shībài le. 1927 nián yǐhòu zài Nánfāng gèshěng fāzhǎn qǐlái de gémìng gēnjùdì, zhì 1934 nián dōu shī bài le.
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- Look at China, for instance. Imperialism occupies the principal position
in the contradiction in which China has been reduced to a semi-colony,
it oppresses the Chinese people, and China has been changed from an
independent country into a semi-colonial one. But this state of affairs
will inevitably change; in the struggle between the two sides, the power
of the Chinese people which is growing under the leadership of the
proletariat will inevitably change China from a semi-colony into an
independent country, whereas imperialism will be overthrown and old
China will inevitably change into New China.
- The change of old China into New China also involves a change in the
relation between the old feudal forces and the new popular forces within
the country. The old feudal landlord class will be overthrown, and from
being the ruler it will change into being the ruled; and this class,
too, will gradually die out. From being the ruled the people, led by the
proletariat, will become the rulers. Thereupon, the nature of Chinese
society will change and the old, semi-colonial and semi-feudal society
will change into a new democratic society.
Instances of such reciprocal transformation are found in our past
experience. The Ching Dynasty which ruled China for nearly three hundred
years was overthrown in the Revolution of 1911, and the revolutionary
/Tung Meng Hui /under Sun Yat-sen's leadership was victorious for a
time. In the Revolutionary War of 1924-27, the revolutionary forces of
the Communist-Kuomintang alliance in the south changed from being weak
to being strong and won victory in the Northern Expedition, while the
Northern warlords who once ruled the roost were overthrown. In 1927, the
people's forces led by the Communist Party were greatly reduced
numerically under the attacks of Kuomintang reaction, but with the
elimination of opportunism within their ranks they gradually grew again.
In the revolutionary base areas under Communist leadership, the peasants
have been transformed from being the ruled to being the rulers, while
the landlords have undergone a reverse transformation. It is always so
in the world, the new displacing the old, the old being superseded by
the new, the old being eliminated to make way for the new, and the new
emerging out of the old.
- At certain times in the revolutionary struggle, the difficulties
outweigh the favourable conditions and so constitute the principal
aspect of the contradiction and the favourable conditions constitute the
secondary aspect. But through their efforts the revolutionaries can
overcome the difficulties step by step and open up a favourable new
situation; thus a difficult situation yields place to a favourable one. This is what happened after the failure of the revolution in China in
1927 and during the Long March of the Chinese Red Army. In the present
Sino-Japanese War, China is again in a difficult position, but we can
change this and fundamentally transform the situation as between China
and Japan. Conversely, favourable conditions can be transformed into
difficulty if the revolutionaries make mistakes. Thus the victory of the
revolution of 1924-27 turned into defeat. The revolutionary base areas
which grew up in the southern provinces after 1927 had all suffered
defeat by 1934.
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- 4-5:
- 研究学问的时候，由不知到知的矛盾也是如此。当着我们刚才开始研究马克思主义的时候，对于马克是主义的无知或知之不多的情况，和马克思主义的知识之间，互相矛盾着。然而由于努力学习，可以由无知转化为有知，由知之不多转化为知之甚多，由对于马克思主义的盲目性改变为能够自由运用马克思主义。有人觉得有些矛盾并不是这样。
- 例如，生产力和生产关系的矛盾，生产力是主要的；理论和实践的矛盾，实践是主要的；经济基础和上层建筑的矛盾，经济基础是主要的；它们的地位并不互相转化。这是机械唯物论的见解，不是辩证唯物论的见解。诚然，生产力，实践，经济基础，一般地表现为主要的决定的作用，谁不承认这一点，谁就不是唯物论者。然而，生产关系，理论，上层建筑这些方面，在一定条件之下，又转过来表现其为主要的决定的作用，这也是必须承认的。当着不变更生产关系，生产力就不能发展的时候，生产关系的变更就起了主要的决定的作用。当着如同列宁所说“没有革命的理论，就不会有革命的运动”的时候，革命理论的创立和提倡就起了主要的决定的作用。
- 当着某一件事情（任何事情都是一样）要做，但是还没有方针，方法，计划或政策的时候，确定方针，方法，计划或政策，也就是主要的决定的东西。当着政治文化等等上层建筑阻碍着经济基础的发展的时候，对于政治上和文化上的革新就成为主要的决定的东西了。我们这样说，是否违反了唯物论呢？没有。因为我们承认总的历史发展中是物质的东西决定精神的东西，是社会的存在决定社会的意识；但是同时又承认而且必须承认精神的东西的反作用，社会意识对于社会存在的反作用，上层建筑对于经济基础的反作用。这不是违反唯物论，正是避免了机械唯物论，坚持了辩证唯物论。
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- Yánjiū xuéwèn de shíhòu, yóu bù zhīdào zhīde máodùn yě shì rúcǐ. Dāngzhe wǒmen gāngcái kāishǐ yánjiū Mǎkèsī zhǔyì de shíhòu, duìyú Mǎkèshì zhǔyì de wúzhī huò zhī zhī bù duōde qíngkuàng, hé Mǎkèsī zhǔyì de zhīshí zhījiān, hùxiāng máodùn zhe. Ránér yóuyú nǔlì xuéxí, kěyǐ yóu wú zhī zhuǎnhuà wèi yǒuzhī, yóu zhī zhī bù duō zhuǎnhuà wèi zhīzhī shénduō, yóu duìyú Mǎkèsī zhǔyì de mángmùxìng gǎibiàn wèi nénggòu zìyóu yùnyòng Mǎkèsī zhǔyì. Yǒu rén juédé yǒu xiē máodùn bìng bù shì zhèyàng.
- Lì rú, shēngchǎnlì hé shēngchǎn guānxì de máodùn, shēngchǎnlì shì zhǔyào de; lǐlùn hé shíjiàn de máodùn, shíjiàn shì zhǔyào de; jīngjì jīchǔ hé shàngcéng jiànzhù de máodùn, jīngjì jīchǔ shì zhǔyào de; tāmen de dìwèi bìng bù hùxiāng zhuǎnhuà. Zhè shì jīxiè wéiwùlùn de jiànjiě, bù shì biànzhèng wéiwùlùn de jiànjiě. Chéng rán, shēngchǎnlì, shíjiàn, jīngjì jīchǔ, yībān de biǎoxiàn wèi zhǔyào de juédìng de zuòyòng, shuí bù chéng rèn zhè yīdiǎn, shuí jiù bù shì wéiwùlùn zhě. Ránér, shēngchǎn guānxì, lǐlùn, shàngcéng jiànzhù zhèxiē fāngmiàn, zài yīdìng tiáojiàn zhīxià, yòu zhuǎnguò lái biǎoxiàn qí wèi zhǔyào de juédìng de zuòyòng, zhè yě shì bìxū chéngrèn de. Dāng zhe bù biàn gèng shēngchǎn guānxì, shēngchǎnlì jiù bù néng fāzhǎn de shíhòu, shēngchǎn guānxì de biàn gèng jiùqǐ le zhǔyào de juédìng de zuòyòng. Dāng zhe rútóng Lièníng suǒ shuō “méi yǒu gémìng de lǐlùn, jiù bù huì yǒu gémìng de yùndòng” de shíhòu, gémìng lǐlùn de chuànglì hé tíchàng jiùqǐ le zhǔyào de juédìng de zuòyòng.
- Dāngzhe mǒu yījiàn shìqíng (rèn hé shìqíng dōu shì yīyàng) Yàozuò, dànshì hái méiyǒu fāngzhēn, fāngfǎ, jìhuà huò zhèngcè de shíhòu, quèdìng fāngzhēn, fāng fǎ, jì huà huò zhèng cè, yě jiù shì zhǔyào de juédìng de dōngxī. Dāngzhe zhèngzhì wénhuà děngděng shàngcéng jiànzhù zǔ ài zhe jīngjì jīchǔ de fāzhǎn de shíhòu, duì yú zhèngzhì shàng hé wénhuà shàng de géxīn jiù chéngwèi zhǔyào de juédìng de dōngxī le. Wǒmen zhèyàng shuō, shì fǒu wéi fǎnle wéiwùlùn ne? Méiyǒu. Yīnwèi wǒmen chéng rèn zǒngde lìshǐ fāzhǎn zhōng shì wù zhì de dōngxī juédìng jīngshén de dōngxī, shì shèhuì de cúnzài jué dìng shèhuì de yìshí; dànshì tóngshí yòu chéngrèn érqiě bìxū chéngrèn jīngshén de dōngxī de fǎn zuòyòng, shèhuì yìshí duì yú shèhuì cúnzài de fǎn zuòyòng, shàngcéng jiànzhù duì yú jīngjì jīchǔ de fǎn zuòyòng. Zhè bù shì wéifǎn wéiwùlùn, zhèng shì bìmiǎn le jīxiè wéi wù lùn, jiānchí le biànzhèng wéiwùlùn.
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- When we engage in study, the same holds good for the contradiction in
the passage from ignorance to knowledge. At the very beginning of our
study of Marxism, our ignorance of or scanty acquaintance with Marxism
stands in contradiction to knowledge of Marxism. But by assiduous study,
ignorance can be transformed into knowledge, scanty knowledge into
substantial knowledge, and blindness in the application of Marxism into
mastery of its application.
Some people think that this is not true of certain contradictions.
- For
instance, in the contradiction between the productive forces and the
relations of production, the productive forces are the principal aspect;
in the contradiction between theory and practice, practice is the
principal aspect; in the contradiction between the economic base and the
superstructure, the economic base is the principal aspect; and there is
no change in their respective positions. This is the mechanical
materialist conception, not the dialectical materialist conception.
True, the productive forces, practice and the economic base generally
play the principal and decisive role; whoever denies this is not a
materialist. But it must also be admitted that in certain conditions,
such aspects as the relations of production, theory and the
superstructure in turn manifest themselves in the principal and decisive
role. When it is impossible for the productive forces to develop without
a change in the relations of production, then the change in the
relations of production plays the principal and decisive role. The
creation and advocacy of revolutionary theory plays the principal and
decisive role in those times of which Lenin said, "Without revolutionary
theory there can be no revolutionary movement."
- When a
task, no maker which, has to be performed, but there is as yet no
guiding line, method, plan or policy, the principal and decisive thing
is to decide on a guiding line, method, plan or policy. When the
superstructure (politics, culture, etc.) obstructs the development of
the economic base, political and cultural changes become principal and
decisive. Are we going against materialism when we say this? No. The
reason is that while we recognize that in the general development of
history the material determines the mental and social being determines
social consciousness, we also--and indeed must--recognize the reaction
of mental on material things, of social consciousness on social being
and of the superstructure on the economic base. This does not go against
materialism; on the contrary, it avoids mechanical materialism and
firmly upholds dialectical materialism.
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- 4-6:
- 在研究矛盾特殊性的问题中，如果不研究过程中主要的矛盾和非主要的矛盾以及矛盾之主要的方面和非主要的方面这两种情形，也就是说不研究这两种矛盾情况的差别性，那就将陷入抽象的研究，不能具体地懂得矛盾的情况，因而也就不能找出解决矛盾的正确的方法。这两种矛盾情况的差别性或特殊性，都是矛盾力量的不平衡性。
- 世界上没有绝对地平衡发展的东西，我们必须反对平衡轮，或均衡论。同时，这种具体的矛盾状况，以及矛盾的主要方面和非主要反面在发展过程中的变化，正是表现出新事物代替旧事物的力量。对于矛盾的各种不平衡情况的研究，对于主要的矛盾和非主要的矛盾，主要的矛盾方面和非主要的矛盾反面的研究，成为革命政党正确地决定其政治上和军事上的战略战术方针的重要方法之一，是一切共产党人都应当注意的。
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- zài yánjiū máodùn tèshūxìng de wèntí zhōng, rúguǒ bù yánjiū guòchéng zhōngzhǔ yàode máodùn hé fēi zhǔyào de máodùn yǐjí máodùn zhī zhǔyào de fāngmiàn hé fēizhǔ yào de fāngmiàn zhè liǎngzhǒng qíngxíng, yějiù shìshuō bù yánjiū zhèliǎng zhǒng máodùn qíngkuàng de chàbiéxìng, nà jiù jiāng xiànrù chōuxiàng de yán jiū, bùnéng jùtǐde dǒngdé máodùn de qíngkuàng, yīnér yě jiù bùnéng zhǎochū jiějué máodùn de zhèngquè de fāngfǎ. Zhè liǎngzhǒng máodùn qíngkuàng de chàbiéxìng huò tèshūxìng, dōushì máodùn lìliàng de bù pínghéngxìng.
- Shìjiè shàng méiyǒu juéduì de pínghéng fāzhǎn de dōngxī, wǒmen bìxū fǎnduì pínghénglún, huò jūnhénglùn. Tóngshí, zhèzhǒng jùtǐ de máodùn zhuàngkuàng, yǐjí máodùn de zhǔyào fāngmiàn hé fēi zhǔ yào fǎn miàn zài fā zhǎn guò chéng zhōng de biànhuà， zhèng shì biǎoxiàn chūxīn shì wùdài tìjiù shì wù de lìliàng. Duìyú máodùn de gèzhǒng bù pínghéng qíngkuàng de yánjiū, duìyú zhǔyào de máodùn hé fēi zhǔyào de máodùn, zhǔyào de máodùn fāngmiàn hé fēi zhǔ yào de máodùn fǎnmiàn de yánjiū, chéng wèi gémìng zhèngdǎng zhèngquè de juédìng qí zhèngzhì shàng hé jūnshì shàng de zhànlüè zhànshù fāngzhēn de zhòngyào fāngfǎ zhīyī, shì yīqiè Gòngchǎn dǎng rén dōu yīngdāng zhùyì de.
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- In studying the particularity of contradiction, unless we examine these
two facets--the principal and the non-principal contradictions in a
process, and the principal and the non-principal aspects of a
contradiction--that is, unless we examine the distinctive character of
these two facets of contradiction, we shall get bogged down in
abstractions, be unable to understand contradiction concretely and
consequently be unable to find the correct method of resolving it. The
distinctive character or particularity of these two facets of
contradiction represents the unevenness of the forces that are in
contradiction.
- Nothing in this world develops absolutely evenly; we must
oppose the theory of even development or the theory of equilibrium. Moreover, it is these concrete features of a contradiction and the
changes in the principal and non-principal aspects of a contradiction in
the course of its development that manifest the force of the new
superseding the old. The study of the various states of unevenness in
contradictions, of the principal and non-principal contradictions and of
the principal and the non-principal aspects of a contradiction
constitutes an essential method by which a revolutionary political party
correctly determines its strategic and tactical policies both in
political and in military affairs. All Communists must give it attention.
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5. 矛盾诸方面的同一性和斗争性:
- 在懂得了矛盾的普遍性和特殊性的问题之后，我们必须进而研究矛盾诸方面的同一性和斗争性的问题。同一性，统一性，一致性，互相渗透，互相贯通，互相依赖（或依存），互相联结或互相合作，这些不同的名词都是一个意思，说的是如下两种情形；第一， 事物发展过程中每一种矛盾的两个方面，各以和它对立着的方面为自己存在的前提, 双方共处于一个统一体中；第二，矛盾着的双方，依据 一定的条件，各向着其相反的方面转化。这些就是所谓同一性。
- 列宁说：“辩证法是这样的一种学说：它研究对立怎样能够是同一的，又怎样成为同一的（怎样变成同一的），－在怎样的条件之下它们互相转化，成为同一的，－为什么人的头脑不应当把这些对立看作死的，凝固的东西，而应当看作生动的，有条件的，可变动的，互相转化的东西。"
- 列宁这段话是什么意思呢？一切过程中矛盾着的各方面，本来是互相排斥，互相斗争， 互相对立的。世界上一切事物的过程里和人们的思想里，都包含着这样带矛盾的方面，无一例外。单纯的过程只有一对矛盾，复杂的过程则又一对以上的矛盾。各对矛盾之间，又互相成为矛盾。这样地组成客观世界的一切事物和人们的思想，并推使它们发生运动。
- 如此说来， 只是极不同一，极不统一，怎样又说是同一或统一呢？原来矛盾着的各方面，不能孤立地存在。假如没有和它作对的矛盾的一方，它自己这一方就失去了存在的条件。试想一切矛盾着的事物或人们心中矛盾着的概念，任何一方面能够独立地存在吗？没有生，死就不见；没有死，生也不见。没有上，无所谓下，没有下，也无所谓上。没有禍，无所谓福；没有福，也无所谓禍。没有顺利，无所谓困难；没有困难，也无所谓顺利。没有地主，就没有佃农； 没有佃农，也就没有地主。没有资产阶级，没有无产阶级，也就没有资产阶级。没有帝国主义的民族压迫， 就没有殖民地和半殖民地；没有殖民地和半殖民地，也就没有帝国主义的民族压迫。一切对立的成份都是这样，因一定的条件，一面互相对立，一面又互相联结，互相贯通，互相渗透，互相依赖，这种性质，叫作同一性。一切矛盾着的方面都因一定条件具备着不同一性，所称成为矛盾。然而又具备着同一性，所以互相联结。列宁所谓辩证法研究“对立怎样能够是同一的”，就是说的这种情形。怎样能够呢？因为互为存在的条件。这是同一性的第一中意义。
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5. máodùn zhū fāngmiàn de tóngyīxìng hé dòuzhēngxìng:
- Zài dǒngdé le máodùn de pǔbiànxìng hé tèshūxìng de wèntí zhī hòu, wǒmen bìxū jìn ér yánjiū máodùn zhū fāngmiàn de tóngyīxìng hé dòuzhēngxìng de wèntí. Tóngyīxìng, tǒngyīxìng, yīzhìxìng, hùxiāng shèntòu, hùxiāng guàntōng， hùxiāng yīlài (huò yī cún), hùxiāng liánjié huò hùxiāng hézuò, zhè xiē bùtóng de míngcí dōushì yīge yìsī, shuō de shì rúxià liǎngzhǒng qíngxíng; dì yī, shìwù fāzhǎn guòchéng zhōng měiyī zhǒng máodùn de liǎngge fāngmiàn, gèyǐ hé tā duìlìzhe de fāngmiàn wèi zìjǐ cúnzài de qiántí, shuāng fāng gòngchù yú yīge tǒngyītǐ zhōng; dìèr, máodùn zhe de shuāngfāng, yī jù yīdìng de tiáojiàn, gèxiàng zhe qí xiāngfǎn de fāngmiàn zhuǎnhuà. zhèxiē jiùshì suǒ wèi tóngyīxìng.
- Lièníng shuō: “Biànzhèngfǎ shì zhèyàng de yīzhǒng xuéshuō: tā yánjiū duìlì zěnyàng nénggòu shì tóngyī de, yòu zěnyàng chéngwèi tóngyī de (zěnyàng biànchéng tóngyī de), - zài zěnyàng de tiáojiàn zhīxià tāmen hùxiāng zhuǎnhuà, chéngwèi tóng yī de, - wèi shénme rén de tóunǎo bù yīngdāng bǎ zhèxiē duìlì kànzuò sǐde, nínggù de dōngxī, éryīng dāng kàn zuò shēngdòng de, yǒu tiáojiàn de, kě biàndòng de, hù xiāng zhuǎnhuà de dōngxī."
- Lièníng zhèduàn huà shì shénme yìsī ne? Yīqiè guòchéng zhōng máodùnzhe de gè fāngmiàn, běnlái shì hùxiāng páichì, hùxiāng dòuzhēng， hùxiāng duìlì de. Shìjiè shàng yīqiè shìwù de guòchéng lǐ hé rénmen de sīxiǎng lǐ, dōu bāohán zhe zhèyàng dài máodùn de fāngmiàn, wú yī lì wài. Dānchún de guòchéng zhǐ yǒu yīduì máodùn, fùzá de guòchéng zé yòu yīduì yǐshàng de máodùn. Gèduì máodùn zhījiān, yòu hùxiāng chéngwèi máodùn. Zhèyàng de zǔchéng kèguān shìjiè de yīqiè shìwù hé rénmen de sīxiǎng, bìng tuī shǐ tāmen fāshēng yùndòng.
- Rúcǐ shuō lái, zhǐshì jí bù tóngyī, jí bù tǒngyī, zěnyàng yòu shuō shì tóngyī huò tǒngyī ne? Yuánlái máodùnzhe de gè fāngmiàn, bùnéng gūlì de cúnzài. Jiǎrú méiyǒu hé tā zuòduì de máodùn de yīfāng， tā zìjǐ zhè yīfāng jiù shīqù le cúnzài de tiáojiàn. Shìxiǎng yīqiè máodùnzhe de shìwù huò rénmen xīnzhōng máodùn zhe de gàiniàn, rènhé yī fāngmiàn nénggòu dúlì de cúnzài ma? méiyǒu shēng, sǐ jiù bùjiàn; méiyǒu sǐ, shēng yě bùjiàn. Méyǒu shàng, wú suǒwèi xià, méiyǒu xià, yě wúsuǒ wèi shàng. Méiyǒu huò, wú suǒwèi fú; méiyǒu fú, yě wú suǒwèi huò. méiyǒu shùnlì, wú suǒwèi kùnnán; méiyǒu kùnnán, yě wú suǒwèi shùnlì. Méi yǒu dìzhǔ, jiù méiyǒu diànnóng; méi yǒu diànnóng, yě jiù méi yǒu dìzhǔ. Méiyǒu zīchǎn jiējí, méiyǒu wúchǎn jiējí, yě jiù méiyǒu zīchǎn jiējí. Méiyǒu dìguó zhǔyì de mínzú yāpò, jiù méiyǒu zhímín de hé bànzhímín de; méiyǒu zhímín de hé bànzhímín de, yě jiù méiyǒu dìguó zhǔyì de mínzú yāpò. Yīqiè duìlì de chéngfèn dōu shì zhèyàng, yīn yīdìng de tiáojiàn, yīmiàn hùxiāng duìlì, yīmiàn yòu hùxiāng liánjié, hùxiāng guàntōng, hùxiāng shèntòu, hùxiāng yīlài, zhèzhǒng xìngzhì, jiào zuò tóngyī xìng. Yīqiè máodùn zhe de fāng miàn dōu yīn yī dìng tiáo jiàn jù bèi zhe bù tóngyī xìng, suǒ chēngchéng wèi máodùn. Ránér yòu jùbèi zhe tóngyīxìng, suǒ yǐ hùxiāng liánjié. Lièníng suǒ wèi biànzhèngfǎ yánjiū “duìlì zěnyàng nénggòu shì tóngyī de”, jiùshì shuō de zhèzhǒng qíngxíng. Zěnyàng nénggòu ne? Yīnwèi hùwèi cúnzài de tiáojiàn. Zhèshì tóngyīxìng de dìyī zhōng yìyì.
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V. The identity and struggle of the aspects of a contradiction:
- When we understand the universality and the particularity of
contradiction, we must proceed to study the problem of the identity and
struggle of the aspects of a contradiction.
Identity, unity, coincidence, interpenetration, interpermeation,
interdependence (or mutual dependence for existence), interconnection or
mutual co-operation--all these different terms mean the same thing and
refer to the following two points: first, the existence of each of the
two aspects of a contradiction in the process of the development of a
thing presupposes the existence of the other aspect, and both aspects
coexist in a single entity; second, in given conditions, each of the two
contradictory aspects transforms itself into its opposite. This is the
meaning of identity.
Lenin said:
"Dialectics is the teaching which shows how opposites can be and how
they happen to be (how they become) identical--under what conditions
they are identical, transforming themselves into one another,--why the
human mind should take these opposites not as dead, rigid, but as
living, conditional, mobile, transforming themselves into one another.
"
- What does this passage mean?
The contradictory aspects in every process exclude each other, struggle
with each other and are in opposition to each other. Without exception,
they are contained in the process of development of all things and in
all human thought. A simple process contains only a single pair of
opposites, while a complex process contains more. And in turn, the pairs
of opposites are in contradiction to one another.)
That is how all things in the objective world and all human thought are
constituted and how they are set in motion.
This being so, there is an utter lack of identity or unity. How then can
one speak of identity or unity?
- The fact is that no contradictory aspect can exist in isolation. Without
its opposite aspect, each loses the condition for its existence. Just
think, can any one contradictory aspect of a thing or of a concept in
the human mind exist independently? Without life, there would be no
death; without death, there would be no life. Without "above", there
would be no "below". Without "below", there would be no "above". Without
misfortune, there would be no good fortune; without good fortune, these
would be no misfortune. Without facility, there would be no difficulty.
Without difficulty, there would be no facility. Without landlords, there
would be no tenant-peasants; without tenant-peasants, there would be no
landlords. Without the bourgeoisie, there would be no proletariat;
without the proletariat, there would be no bourgeoisie. Without
imperialist oppression of nations, there would be no colonies or
semi-colonies; without colonies or semicolonies, there would be no
imperialist oppression of nations. It is so with all opposites; in given
conditions, on the one hand they are opposed to each other, and on the
other they are interconnected, interpenetrating, interpermeating and
interdependent, and this character is described as identity. In given
conditions, all contradictory aspects possess the character of
non-identity and hence are described as being in contradiction. But they
also possess the character of identity and hence are interconnected.
This is what Lenin means when he says that dialectics studies "how
opposites can be ... identical". How then can they be identical?
Because each is the condition for the other's existence. This is the
first meaning of identity.
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- 5-2:
- 然而单说了矛盾双方互为存在的条件，双方之间有同一性，因而能够共处于一个统一体中，这样就够了吗？还不够。事情不是矛盾双方互相依存就完了，更重要的，还在于矛盾着的事物的互相转化。这就是说，事物内部矛盾着的两方面，因为一定的条件而各向着和自己相反的方面转化了去。向着它的对立方面所处的地位转化了去。这就是矛盾的同一性的第二种意义。
- 为什么这里也有同一性呢？你们看，被统治的无产阶级经过革命转化为统治者，原来是统治者的资产阶级却转化为被统治者，转化到对方原来所占的地位。苏联已经是这样做了，全世界也将要这样做。试问其间没有在一定条件之下的联系和同一性，如何能够发生这样的变化呢？
- 曾在中国近代历史的一定阶段上起过某种积极作用的国民党，因为它的固有的阶级性和帝国主义的引诱（这些就是条件），在1927年以后转化为反革命，又由于中日矛盾的尖锐化和共产党的同一战线政策（这些就是条件），而被迫着赞成抗日。矛盾着的东西这一个变到那一个，其间包含了一定的同一性。
- 我们实行过的土地革命，已经是并且还将是这样的过程，拥有土地的地主阶级转化为失掉土地的阶级，而曾经是失掉土地的农民却转化为取得土地的小私有者。有无，得失之间，因一定条件而互相联结，二者具有同一性。在社会主义条件之下，农民的私有制又将转化为社会主义农业的公有制，苏联已经这样做了，全世界将来也会这样做。私产和公产之间有一条由此达彼桥梁，哲学上名之曰同一性，或互相转化，互相渗透。
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- ránér dānshuō le máodùn shuāngfāng hùwèi cúnzài de tiáojiàn, shuāngfāng zhījiān yǒu tóngyīxìng, yīnér nénggòu gòngchù yú yīge tǒngyītǐ zhōng, zhèyàng jiù gòu le ma? Hái bù gòu. Shìqíng bùshì máodùn shuāngfāng hùxiāng yīcún jiùwán le, gèng zhòngyào de, hái zài yú máodùnzhe de shìwù de hùxiāng zhuǎnhuà. Zhè jiù shì shuō, shìwù nèibù máodùnzhe de liǎng fāngmiàn, yīnwèi yīdìng de tiáojiàn ér gè xiàngzhe hé zìjǐ xiāngfǎn de fāngmiàn zhuǎnhuà le qù. Xiàngzhe tā de duìlì fāngmiàn suǒ chù de dìwèi zhuǎnhuà le qù. Zhèjiù shì máodùn de tóngyīxìng de dìèr zhǒng yìyì.
- Wèi shénme zhèlǐ yěyǒu tóngyīxìng n? Nǐmen kàn, bèitǒngzhì de wúchǎn jiējí jīngguò gémìng zhuǎnhuà wèi tǒngzhìzhě, yuánlái shì tǒngzhìzhě de zīchǎn jiējí què zhuǎnhuà wèi bèitǒngzhìzhě, zhuǎnhuà dào dufāng yuánlái suǒ zhànde dìwèi. Sūlián yǐjīng shì zhèyàng zuòle, quán shìjiè yě jiāngyào zhèyàng zuò. Shìwèn qíjiān méiyǒu zài yīdìng tiáojiàn zhīxià de liánxì hé tóngyīxìng, rúhé nénggòu fāshēng zhèyàng de biànhuà ne?
- Céngzài Zhōngguó jìndài lìshǐ de yīdìng jiēduàn shàng qǐguò mǒuzhǒng jījí zuòyòng de Guómín dǎng, yīnwèi tāde gùyǒu de jiējíxìng hé dìguó zhǔyì de yǐnyòu (zhèxiē jiù shì tiáojiàn), zài 1927 nián yǐhòu zhuǎnhuà wèi fǎngémìng, yòu yóuyú Zhōng-Rì máodùn de jiānruìhuà hé Gòngchǎn dǎng de tóngyī zhànxiàn zhèngcè (zhèxiē jiùshì tiáojiàn), ér bèi pòzhe zànchéng Kàng-Rì. Máodùnzhe de dōngxī zhè yīge biàndào nà yīge, qíjiān bāohán le yīdìng de tóngyīxìng.
- Wǒmen shíxíng guòde tǔdì gémìng, yǐjīng shì bìngqiě háijiāng shì zhèyàng de guòchéng, yōngyǒu tǔdì dìzhǔ jiējí zhuǎnhuà wèi shīdiào tǔdì de jiējí, ér céngjīng shì shīdiào tǔdì de nóngmín què zhuǎnhuà wèi qǔ dé tǔdì de xiǎosīyǒu zhě. Yǒuwú, déshī zhī jiān, yīn yīdìng tiáojiàn ér hùxiāng liánjié, èrzhě jùyǒu tóngyīxìng. Zài shèhuì zhǔyì tiáojiàn zhīxià, nóngmín de sīyǒuzhì yòu jiāng zhuǎnhuà wèi shèhuì zhǔyì nóngyè de gōngyǒuzhì, Sūlián yǐjīng zhè yàngzuò le, quán shìjiè jiānglái yě huì zhèyàng zuò. Sīchǎn hé gōngchǎn zhījiān yǒu yītiáo yóucǐ dábǐ qiáoliáng, zhéxué shàng míngzhī yuē tóngyīxìng, huò hùxiāng zhuǎnhuà, hùxiāng shèntòu.
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- But is it enough to say merely that each of the contradictory aspects is
the condition for the other's existence, that there is identity between
them and that consequently they can coexist in a single entity? No, it
is not. The matter does not end with their dependence on each other for
their existence; what is more important is their transformation into
each other. That is to say, in given conditions, each of the
contradictory aspects within a thing transforms itself into its
opposite, changes its position to that of its opposite. This is the
second meaning of the identity of contradiction.
- Why is there identity here, too? You see, by means of revolution the
proletariat, at one time the ruled, is transformed into the ruler, while
the bourgeoisie, the erstwhile ruler, is transformed into the ruled and
changes its position to that originally occupied by its opposite. This
has already taken place in the Soviet Union, as it will take place
throughout the world. If there were no interconnection and identity of
opposites in given conditions, how could such a change take place?
- The Kuomintang, which played a certain positive role at a certain stage
in modern Chinese history, became a counter-revolutionary party after
1927 because of its inherent class nature and because of imperialist
blandishments (these being the conditions); but it has been compelled to
agree to resist Japan because of the sharpening of the contradiction
between China and Japan and because of the Communist Party's policy of
the united front (these being the conditions). Things in contradiction
change into one another, and herein lies a definite identity.
- Our Agrarian revolution has been a process in which the landlord class
owning the land is transformed into a class that has lost its land,
while the peasants who once lost their land are transformed into small
holders who have acquired land, and it will be such a process once
again. In given conditions having and not having, acquiring and losing,
are interconnected; there is identity of the two sides. Under socialism,
private peasant ownership is transformed into the public ownership of
socialist agriculture; this has already taken place in the Soviet Union,
as it will take place everywhere else. There is a bridge leading from
private property to public property, which in philosophy is called
identity, or transformation into each other, or interpenetration.
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- 5-3
- 巩固无产阶级的专政或人民的专政，正是准备着取消这种专政，走到消灭任何国家制度的更高阶段去的条件。建立和发展共产党，正是准备着消灭共产党和一切政党制度的条件。建立共产党领导的革命军，进行革命战争，正是准备着永远消灭战争的条件。者许多相反的东西，同时却是相成的东西。
- 大家知道，战争与和平是互相转化的。战争转化为和平，例如第一次世界大战转化为战后的和平，中国的内战现在也停止了， 出现了国内的和平。和平转化为战争，例如1927年的国共合作转化为战争，现在的世界和平局面也可能转化为第二次世界大战。为什么是这样？因为在阶级社会中战争与和平这样矛盾着的事物，在一定条件下具备着同一性。
- 一切矛盾着的东西，互相联系着，不但在一定条件之下共处于一个统一体中， 而且在一定条件之下互相转化，这就是矛盾的同一性的全部意义。列宁所谓“怎样成为同一的（怎样变成同一的），－在怎样的条件之下它们互相转化，成为同一的”， 就是这个意思。
- “为什么人的头脑不应当把这些对立看作死的，凝固的东西，而应当看作生动的， 有条件的，可变动的，互相转化的东西”呢？因为客观事物本来是如此的。客观事物中矛盾着的诸方面的统一或同一性，本来不是死的，凝固的，而是生动的，有条件的，可变动的，暂时的，相对的东西，一切矛盾都依一定条件向它们的反面转化者。这种情况，反映在人们的思想里，就成了马克思主义的唯物辩证法的宇宙观。
- 只有现在的和历史上的反动的统治阶级以及为他们服务的形而上学，不是把对立的事物当作生动的，有条件的，可变动的，互相转化的东西去看，而是当作死的，凝固的东西去看，并且把这种错误的看法到处宣传，迷惑人民群众，以达其继续统治的目的。
- 共产党人的任务就在于揭露反动派和形而上学的错误思想，宣传事物的本来的辩证法，促成事物的转化，达到革命的目的。
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- Gǒnggù wú chǎn jiējí de zhuānzhèng huò rénmín de zhuānzhèng, zhèngshì zhǔnbèi zhe qǔxiāo zhèzhǒng zhuānzhèng, zǒudào xiāomiè rènhé guójiā zhìdù de gènggāo jiēduàn qù de tiáojiàn. Jiànlì hé fāzhǎn Gòngchǎn dǎng, zhèngshì zhǔnbèi zhe xiāomiè Gòngchǎn dǎng hé yīqiè zhèngdǎng zhìdù de tiáojiàn. Jiànlì Gòngchǎn dǎng lǐngdǎo de gémìngjūn, jìnxíng gémìng zhànzhēng, zhèngshì zhǔnbèi zhe yǒngyuǎn xiāomiè zhànzhēng de tiáojiàn. Zhě xǔduō xiāngfǎn de dōngxī, tóngshí què shì xiāngchéng de dōngxī.
- Dàjiā zhīdào, zhànzhēng yǔ hépíng shì hùxiāng zhuǎnhuà de. Zhànzhēng zhuǎnhuà wèi hépíng, lìrú dìyīcì shìjiè dàzhàn zhuǎnhuà wèi zhànhòu de hépíng, Zhōngguó de nèizhàn xiànzài yě tíngzhǐ le, chūxiàn le guónèi de hépíng. Hépíng zhuǎnhuà wèi zhànzhēng, lìrú 1927 nián de Guó-Gòng hézuò zhuǎnhuà wèi zhànzhēng, xiànzài de shìjiè hépíng júmiàn yě kěnéng zhuǎnhuà wèi dìèrcì shìjiè dàzhàn. Wèi shénme shì zhèyàng? Yīnwèi zài jiējí shèhuì zhōng zhànzhēng yǔ hépíng zhèyàng máodùn zhe de shìwù, zài yīdìng tiáojiàn xià jùbèi zhe tóngyīxìng.
- Yīqiè máodùn zhe de dōngxī, hùxiāng liánxì zhe, bùdàn zài yīdìng tiáojiàn zhīxià gòngchù yú yīge tǒngyītǐ zhōng, érqiě zài yīdìng tiáojiàn zhīxià hùxiāng zhuǎnhuà, zhèjiù shì máodùn de tóngyīxìng de quánbù yìyì. Lièníng suǒ wèi “Zěnyàng chéngwèi tóng yīde (zěnyàng biànchéng tóngyīde), - zài zěnyàng de tiáojiàn zhīxià tāmen hùxiāng zhuǎnhuà, chéngwèi tóngyīde”, jiùshì zhège yìsī.
- “Wèishénme rénde tóunǎo bù yīngdāng bǎ zhèxiē duìlì kànzuò sǐde, nínggù de dōngxī, ér yīngdāng kànzuò shēngdòng de, yǒu tiáojiàn de, kě biàndòng de, hùxiāng zhuǎnhuà de dōngxī” ne? Yīnwèi kèguān shìwù běnlái shì rúcǐ de. Kèguān shìwù zhōng máodùn zhe de zhū fāngmiàn de tǒngyī huòtóng yīxìng, běnlái bùshì sǐde, nínggù de, érshì shēngdòng de, yǒu tiáojiàn de, kěbiàn dòng de, zànshí de, xiāngduì de dōngxī, yīqiè máodùn dōuyī yīdìng tiáojiàn xiàng tāmen de fǎnmiàn zhuǎnhuà zhě. Zhèzhǒng qíngkuàng, fǎnyìng zài rénmen de sīxiǎng lǐ, jiùchéng le Mǎkèsī zhǔyì de wéiwù biànzhèngfǎ de yǔzhòuguān.
- Zhǐyǒu xiànzài de hé lìshǐ shàng de fǎndòng de tǒngzhì jiējí yǐjí wèi tāmen fúwù de xíngér shàngxué, bùshì bǎ duìlì de shìwù dāngzuò shēngdòng de, yǒu tiáojiàn de, kě biàndòng de, hùxiāng zhuǎnhuà de dōngxī qù kàn, érshì dāngzuò sǐde, nínggù de dōngxī qù kàn, bìngqiě bǎ zhèzhǒng cuòwù de kànfǎ dàochù xuānchuán, míhuò rénmín qúnzhòng, yǐdá qí jìxù tǒngzhì de mùdì.
- Gòngchǎn dǎng rén de rènwù jiùzài yú jiēlù fǎndòng pài hé xínér shàngxué de cuòwù sīxiǎng, xuānchuán shìwù de běnlái de biànzhèng fǎ, cùchéng shìwù de zhuǎnhuà, dádào gémìng de mùdì.
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- To consolidate the dictatorship of the proletariat or the dictatorship
of the people is in fact to prepare the conditions for abolishing this
dictatorship and advancing to the higher stage when all state systems
are eliminated. To establish and build the Communist Party is in fact to
prepare the conditions for the elimination of the Communist Party and
all political parties. To build a revolutionary army under the
leadership of the Communist Party and to carry on revolutionary war is
in fact to prepare the conditions for the permanent elimination of war.
These opposites are at the same time complementary.
- War and peace, as everybody knows, transform themselves into each other.
War is transformed into peace; for instance, the First World War was
transformed into the post-war peace, and the civil war in China has now
stopped, giving place to internal peace. Peace is transformed into war;
for instance, the Kuomintang-Communist co-operation was transformed into
war in 1927, and today's situation of world peace may be transformed
into a second world war. Why is this so? Because in class society such
contradictory things as war and peace have an identity in given conditions.
- All contradictory things are interconnected; not only do they coexist in
a single entity in given conditions, but in other given conditions, they
also transform themselves into each other. This is the full meaning of
the identity of opposites. This is what Lenin meant when he discussed
" how they happen to be (how they become) identical--under what
conditions they are identical, transforming themselves into one another".
- Why is it that "the human mind should take these opposites not as dead,
rigid, but as living, conditional, mobile, transforming themselves into
one another"? Because that is just how things are in objective reality.
The fact is that the unity or identity of opposites in objective things
is not dead or rigid, but is living, conditional, mobile, temporary and
relative; in given conditions, every contradictory aspect transforms
itself into its opposite. Reflected in man's thinking, this becomes the
Marxist world outlook of materialist dialectics.
- It is only the
reactionary ruling classes of the past and present and the
metaphysicians in their service who regard opposites not as living,
conditional, mobile and transforming themselves into one another, but as
dead and rigid, and they propagate this fallacy everywhere to delude the
masses of the people, thus seeking to perpetuate their rule.
- The task of
Communists is to expose the fallacies of the reactionaries and
metaphysicians, to propagate the dialectics inherent in things, and so
accelerate the transformation of things and achieve the goal of revolution.
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- 5-4
- 所谓矛盾在一定条件的同一性，就是说，我们所说的矛盾乃是现实的矛盾，具体的矛盾，而矛盾的互相转化也是现实的，具体的。神话中的许多变化，例如《山海经》中所说的“夸父追日”《淮南子》中所说的“羿射九日”，《西游记》中所说的孙悟空七十二变和《聊斋志异》中的许多鬼狐变人的故事等等，这种神话中所说的矛盾的互相变化，乃是无数复杂的现实矛盾的互相变化对于人们所引起的一种幼稚的，想象的，主观幻想的变化，并不是具体的矛盾所表现出来的具体的变化。
- 马克思会所：“任何神话都是用相像和借助想象以征服自然力，支配自然力，把自然力加以形象化；因而随着这些自然力之实际上被支配，神话也就消失了。这种神话中的（还有童话中的）千变万化的故事，虽然因为它们想象出人们征服自然力等等，而能够吸引人们的喜欢，并且最好的神话具有“永久的魅力”（马克思），但神话并不是根据具体的矛盾之一定的条件而构成的， 所以它们并不是现实之科学的反映。这就是说，神话或童话中矛盾构成的诸方面，并不是具体的同一性，只是幻想的同一性。科学地反映现实变化的同一性的，就是马克思主义的辩证法。
- 为什么鸡蛋能够转化为鸡子，而石头不能够转化为鸡子呢？为什么战争与和平有同一性，而战争与石头却没有同一性呢？为什么人能生人不能生出其他的东西呢？没有别的，就是因为矛盾的同一性要在一定的必要的条件之下。缺乏一定的必要的条件，就没有任何的同一性。
- 为什么俄国在1917年2月的资产阶级民主革命和同年十月的无产阶级社会主义革命直接地联系着，而法国资产阶级革命没有直接地联系于社会主义的革命，1871年的巴黎公社终于失败了呢？为什么蒙古和中－亚细亚的游牧制度又直接地和社会主义联系了呢？为什么中国的革命可以避免资本主义的前途，可以和社会主义直接联系起来，不要再走西方国家的历史老路，不要经过一个资产阶级专政的时期呢？
- 没有别的，都是由于当时的具体条件。一定的必要的条件具备了，事物发展的过程就发生一定的矛盾，而且这种或这些矛盾互相依存，又互相转化，否则，一切都不可能。同一性的问题如此。那末，什么是斗争性呢？同一性和斗争性的关系是怎样的呢？
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- suǒwèi máodùn zài yīdìng tiáojiàn de tóngyīxìng, jiùshì shuō, wǒmen suǒshuō de máodùn nǎishì xiànshí de máodùn, jùtǐ de máodùn, ér máodùn de hùxiāng zhuǎnhuà yěshì xiànshí de, jùtǐ de. Shénhuà zhōng de xǔduō biànhuà, lìrú 《Shānhǎi jīng》 zhōng suǒshuō de “Kuāfù zhuīrì”《Huáinánzi》 zhōng suǒshuō de “yìshè jiǔrì”,《Xīyóujì》 zhōng suǒshuō de Sūn Wù Kōng qīshíèr biàn hé 《Liáozhāi zhìyì》zhōng de xǔduō guǐhú biànrén de gùshì děngděng, zhèzhǒng shénhuà zhōng suǒshuō de máodùn de hùxiāng biànhuà, nǎishì wúshù fùzá de xiànshí máodùn de hùxiāng biànhuà duì yú rénmen suǒ yǐnqǐ de yīzhǒng yòuzhì de, xiǎngxiàng de, zhǔguān huànxiǎng de biàhuà, bìng bù shì jùtǐ de máodùn suǒ biǎoxiàn chūlái de jùtǐ de biànhuà.
- Mǎkèsī huì suǒ: “Rènhé shénhuà dōushì yòng xiāngxiàng hé jièzhù xiǎngxiàng yǐ zhēngfú zìránlì, zhīpèi zìrán lì, bǎ zìránlì jiāyǐ xíngxiànghuà; yīnér suízhe zhèxiē zìránlì zhī shíjì shàng bèi zhīpèi, shénhuà yě jiù xiāoshī le. Zhèzhǒng shénhuà zhōng de (háiyǒu tónghuà zhōng de) qiānbiàn wànhuà de gùshì, suīrán yīnwèi tāmen xiǎngxiàng chū rénmen zhēngfú zìránlì děngděng, érnéng gòu xīyǐn rénmen de xǐhuān, bìngqiě zuìhǎo de shénhuà jùyǒu “yǒngjiǔ de mèilì”(Mǎkèsī), dàn shénhuà bìng bù shì gēnjù jùtǐ de máodùn zhī yīdìng de tiáojiàn ér gòuchéng de, suǒyǐ tāmen bìng bùshì xiànshí zhī kēxué de fǎnyìng. Zhè jiùshì shuō, shénhuà huò tónghuà zhōng máodùn gòuchéng de zhū fāngmiàn, bìng bù shì jùtǐ de tóngyīxìng, zhǐshì huànxiǎng de tóngyīxìng. Kēxué de fǎnyìng xiànshí biànhuà de tóngyīxìng de, jiùshì Mǎkèsī zhǔyì de biànzhèngfǎ.
- Wèishénme jīdàn nénggòu zhuǎnhuà wèi jīzi, ér shítóu bù néng gòu zhuǎnhuà wèi jīzi ne? Wèishénme zhànzhēng yǔ hépíng yǒu tóngyīxìng, ér zhànzhēng yǔ shítóu què méiyǒu tóngyīxìng ne? Wèishénme rén néng shēngrén bù néng shēngchū qítā de dōngxī ne? Méiyǒu biéde, jiùshì yīnwèi máodùn de tóngyīxìng yàozài yīdìng de bìyào de tiáojiàn zhīxià. Quēfá yīdìng de bìyào de tiáojiàn, jiù méiyǒu rènhé de tóngyīxìng.
- Wèishénme Éguó zài 1917 nián 2 yuè de zīchǎn jiējí mínzhǔ gémìng hé tóngnián shíyuè de wúchǎn jiējí shèhuì zhǔyì gémìng zhíjiēdi liánxì zhe, ér Fǎguó zīchǎn jiējí gémìng méiyǒu zhíjiēdi liánxì yú shèhuì zhǔyì de gémìng, 1871 nián de Bālí Gōngshè zhōngyú shībài le ne? Wèishénme Ménggǔ hé Zhōng - Yàxìyà de yóumù zhìdù yòu zhíjiēdi hé shèhuì zhǔyì liánxì le ne? Wèishénme Zhōngguó de gémìng kěyǐ bìmiǎn zīběn zhǔyì de qiántú, kěyǐ hé shèhuì zhǔyì zhíjiē liánxì qǐ lái, bùyào zàizǒu xīfāng guójiā de lìshǐ lǎolù, bùyào jīngguò yīge zīchǎn jiējí zhuānzhèng de shíqī ne? méiyǒu biéde, dōushì yóuyú dāngshí de jùtǐ tiáojiàn. Yīdìng de bìyào de tiáojiàn jùbèi le, shìwù fāzhǎn de guòchéng jiù fāshēng yīdìng de máodùn, érqiě zhèzhǒng huò zhèxiē máodùn hùxiāng yīcún, yòu hùxiāng zhuǎnhuà, fǒuzé, yīqiè dōu bù kěnéng. Tóngyīxìng de wèntí rúcǐ. Nàmò, shénme shì dòuzhēngxìng ne? Tóngyīxìng hé dòuzhēngxìng de guānxì shì zěnyàng de ne?
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- In speaking of the identity of opposites in given conditions, what we
are referring to is real and concrete opposites and the real and
concrete transformations of opposites into one another. There are
innumerable transformations in mythology, for instance, Kua Fu's race
with the sun in Shan Hai Ching, Yi's shooting down of
nine suns in Huai Nan Tzu,the Monkey King's seventy-two
metamorphoses in Hsi Yu Chi, the numerous episodes of
ghosts and foxes metamorphosed into human beings in the Strange Tales
of Liao Chai, etc. But these legendary transformations of
opposites are not concrete changes reflecting concrete contradictions.
They are naive, imaginary, subjectively conceived transformations
conjured up in men's minds by innumerable real and complex
transformations of opposites into one another.
- Marx said, "All mythology
masters and dominates and shapes the forces of nature in and through the
imagination; hence it disappears as soon as man gains mastery over the
forces of nature." The myriads of changes in mythology (and
also in nursery tales) delight people because they imaginatively picture
man's conquest of the forces of nature, and the best myths possess
"eternal charm", as Marx put it; but myths are not built out of the
concrete contradictions existing in given conditions and therefore are
not a scientific reflection of reality. That is to say, in myths or
nursery tales the aspects constituting a contradiction have only an
imaginary identity, not a concrete identity. The scientific reflection
of the identity in real transformations is Marxist dialectics.
- Why can an egg but not a stone be transformed into a chicken? Why is
there identity between war and peace and none between war and a stone?
Why can human beings give birth only to human beings and not to anything
else? The sole reason is that the identity of opposites exists only in
necessary given conditions. Without these necessary given conditions
there can be no identity whatsoever.
Why is it that in Russia in 1917 the bourgeois-democratic February
Revolution was directly linked with the proletarian socialist October
Revolution, while in France the bourgeois revolution was not directly
linked with a socialist revolution and the Paris Commune of 1871 ended
in failure? Why is it, on the other hand, that the nomadic system of
Mongolia and Central Asia has been directly linked with socialism? Why
is it that the Chinese revolution can avoid a capitalist future and be
directly linked with socialism without taking the old historical road of
the Western countries, without passing through a period of bourgeois
dictatorship?
- The sole reason is the concrete conditions of the time.
When certain necessary conditions are present, certain contradictions
arise in the process of development of things and, moreover, the
opposites contained in them are interdependent and become transformed
into one another; otherwise none of this would be possible.
Such is the problem of identity. What then is struggle? And what is the
relation between identity and struggle?
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- 5-5
- 列宁说；“对立的统一（一致，同一，合一），是有条件的，一时的，暂存的，相对的。互相排斥的对立的斗争则是绝对的，正如发展，运动是绝对的一样。”
- 列宁这段话是什么意思呢？一切过程都有始有终，一切过程都转化为它们的对立物。一切过程的常住性是相对的，但是一种过程转化为他种过程的这种变动性则是绝对的。无论什么事物的运动都采取两种状态，相对地静止的状态和显著地变动的状态。两种状态的运动都是由事物内部包含的两个矛盾着的因素互相斗争所引起的。
- 当着事物的运动在第一种状态的时候，他只有数量的变化，没有性质的变化，所以显出好似静止的面貌。当着事物的运动在第二种状态的时候，它已由第一种状态中的数量的变化达到了某一个最高点，引起了统一物的分解，发生了性质的变化，所以显出显著地变化的面貌。
- 我们在日常生活中所看见的统一，团结，联合，调和，均势，相持，僵局，静止，有常，平衡，凝聚，吸引等等，都是事物处在量变状态中所显现的面貌。而统一物的分解，团结，联合，调和，均势，相持，僵局，静止，有常，平衡，凝聚，吸引等等状态的破坏，变到相反的状态，变都是事物在质变状态中，在一种过程过渡到他种过程的变化中所显现的面貌。事物中是不断地由第一种状态转化为第二中状态，而矛盾的斗争则存在于两种状态中，并经过第二种状态而达到矛盾的解决。所以说， 对立的统一是由条件的，暂时的，相对的， 而对立的互相排除的斗争则是绝对的。
- 前面我们曾经说，两个相反的东西中间有同一性，所以二者能够共处于一个统一体中，又能够互相转化，这是说的条件中，即是说在一定条件之下，矛盾的东西能够统一起来，又能够互相转化；无此一定条件，就不能成为矛盾，不能共据，也不能转化。由于一定的条件才构成了矛盾的同一性，所以说同一性是有条件的，相对的。这里我们又说，矛盾的斗争贯串于过程的始终，并使一过程向着他过程转化，矛盾的斗争无所不在，所以说矛盾的斗争性使无条件的，绝对的。有条件的，相对的同一性和无条件的绝对的斗争性向结合，构成了一切事物的矛盾运动。
- 我们中国人常说；“相反相成。”即是说相反的东西有同一性。这句话使辩证法的，使违反形而上学的。“相反”就是说两个矛盾方面的互相排斥，或互相斗争。“相成”就是说在一定条件之下两个矛盾方面互相联结起来，获得了同一性。而斗争性极寓于同一性之中，没有斗争性就没有同一性。在同一性中存在着斗争性，在特殊性中存在着普遍性，在个性中存在着共性。拿列宁的话来说，叫做“在相对的东西里面有着绝对的东西。”
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- Lièníng shuō; “duìlì de tǒngyī (yī zhì, tóngyī, héyī), shì yǒu tiáojiàn de, yīshí de, zàncún de, xiāngduì de, Hùxiāng páichì de duìlì de dòuzhēng zé shì juéduì de, zhèngrú fāzhǎn, yùndòng shì juéduì de yīyàng.”
- Lièníng zhè duànhuà shì shénme yìsī ne? Yīqiè guòchéng dōu yǒushǐ yǒuzhōng, yīqiè guòchéng dōu zhuǎnhuà wèi tāmen de duìlìwù. Yīqiè guòchéng de chángzhùxìng shì xiāngduì de, dànshì yīzhǒng guòchéng zhuǎnhuà wèitā zhǒngguò chéngde zhèzhǒng biàndòngxìng zé shì juéduìde.
- Wúlùn shénme shìwù de yùndòng dōu cǎiqǔ liǎngzhǒng zhuàngtài, xiāngduìdi jìngzhǐ de zhuàngtài hé xiǎnzhedi biàndòng de zhuàngtài. Liǎng zhǒng zhuàngtài de yùndòng dōushì yóu shìwù nèibù bāohán de liǎngge máodùn zhe de yīnsù hùxiāng dòuzhēng suǒ yǐnqǐ de. Dāngzhe shìwù de yùndòng zài dìyīzhǒng zhuàngtài de shíhòu, tā zhǐyǒu shùliàng de biànhuà, méiyǒu xìngzhì de biànhuà, suǒyǐ xiǎnchū hǎo shì jìngzhǐ de miànmào. Dāng zhe shìwù de yùndòng zài dìèrzhǒng zhuàngtài de shíhòu, tā yǐ yóu dìyīzhǒng zhuàngtài zhōng de shùliàng de biànhuà dá dàole mǒu yīgè zuì gāodiǎn, yǐnqǐ le tǒngyīwù de fēnjiě, fāshēng le xìngzhì de biànhuà, suǒyǐ xiǎnchū xiǎnzhedi biànhuà de miànmào. Wǒmen zài rìcháng shēnghuó zhōng suǒ kànjiàn de tǒngyī, tuánjié, liánhé, diàohé, jūnshì, xiāngchí, jiāngjú, jìngzhǐ, yǒucháng, pínghéng, níngjù, xīyǐn děngděng, dōushì shìwù chùzài liàngbiàn zhuàngtài zhōng suǒ xiǎnxiàn de miànmào. Ér tǒngyīwù de fēnjiě, tuánjié, liánhé, diàohé, jūnshì, xiāngchí, jiāngjú, jìngzhǐ, yǒucháng, pínghéng, níngjù, xīyǐn děngděng zhuàngtài de pòhuài, biàndào xiāngfǎn de zhuàngtài, biàn dōushì shìwù zài zhìbiàn zhuàngtài zhōng, zài yīzhǒng guòchéng guòdù dào tāzhǒng guòchéng de biànhuà zhōng suǒ xiǎnxiàn de miànmào. Shìwù zhōng shì bùduàndi yóu dìyīzhǒng zhuàngtài zhuǎnhuà wèi dìèrzhōng zhuàngtài, ér máodùn de dòuzhēng zé cúnzài yú liǎngzhǒng zhuàngtài zhōng, bìng jīngguò dìèrzhǒng zhuàngtài ér dádào máodùn de jiějué. Suǒyǐ shuō, duìlì de tǒngyī shì yóu tiáojiàn de, zànshí de, xiāngduì de, ér duìlì de hùxiāng páichú de dòuzhēng zé shì juéduì de.
- Qiánmiàn wǒmen céngjīng shuō, liǎngge xiāngfǎn de dōngxī zhōngjiān yǒu tóngyīxìng, suǒyǐ èrzhě nénggòu gòngchù yú yīge tǒngyītǐ zhōng, yòu nénggòu hùxiāng zhuǎnhuà, zhèshì shuō de tiáojiàn zhōng, jíshì shuō zài yīdìng tiáojiàn zhīxià, máodùn de dōngxī nénggòu tǒngyī qǐlái, yòu nénggòu hùxiāng zhuǎnhuà; wú cǐ yīdìng tiáojiàn, jiù bùnéng chéngwèi máodùn, bùnéng gòngjù, yě bùnéng zhuǎnhuà. Yóuyú yīdìng de tiáojiàn cái gòuchéng le máodùn de tóngyīxìng, suǒyǐ shuō tóngyīxìng shìyǒu tiáojiàn de, xiāngduì de. Zhè lǐ wǒmen yòu shuō, máodùn de dòuzhēng guànchuàn yú guòchéng de shǐzhōng, bìng shǐ yīguò chéng xiàngzhe tāguò chéng zhuǎnhuà, máodùn de dòuzhēng wú suǒ bùzài, suǒyǐ shuō máodùn de dòuzhēngxìng shǐ wú tiáoiàn de, jué duìde. Yǒu tiáojiàn de, xiāngduì de tóngyīxìng hé wú tiáojiàn de juéduì de dòuzhēngxìng xiàng jiéhé, gòuchéng le yīqiè shìwù de máodùn yùndòng.
- Wǒmen zhōngguó rén cháng shuō; “Xiāngfǎn xiāngchéng.” jí shì shuō xiāngfǎn de dōngxī yǒu tóngyī xìng. Zhèjù huà shǐ biànzhèngfǎ de, shǐ wéi fǎn xíngér shàngxué de. “Xiāngfǎn” jiùshì shuō liǎngge máodùn fāngmiàn de hùxiāng páichì, huò hùxiāng dòuzhēng. “Xiāngchéng” jiù shì shuō zài yīdìng tiáojiàn zhīxià liǎngge máodùn fāngmiàn hùxiāng liánjié qǐlái, huòdé le tóngyīxìng. Ér dòuzhēngxìng jíyù yú tóngyīxìng zhī zhōng, méiyǒu dòuzhēngxìng jiù méiyǒu tóngyīxìng. Zài tóngyīxìng zhōng cúnzài zhe dòuzhēngxìng, zài tèshūxìng zhōng cúnzài zhe pǔbiànxìng, zài gèxìng zhōng cúnzài zhe gòngxìng. Ná Lièníng de huà lái shuō, jiào zuò “Zài xiāngduì de dōngxī lǐmiàn yǒu zhe juéduì de dōngxī."
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- Lenin said:
The unity (coincidence, identity, equal action) of opposites is
conditional, temporary, transitory, relative. The struggle of mutually
exclusive opposites is absolute, just as development and motion are
absolute.
- What does this passage mean?
All processes have a beginning and an end, all processes transform
themselves into their opposites. The constancy of all processes is
relative, but the mutability manifested in the transformation of one
process into another is absolute.
There are two states of motion in all things, that of relative rest and
that of conspicuous change. Both are caused by the struggle between the
two contradictory elements contained in a thing.
- When the thing is in
the first state of motion, it is undergoing only quantitative and not
qualitative change and consequently presents the outward appearance of
being at rest. When the thing is in the second state of motion, the
quantitative change of the first state has already reached a culminating
point and gives rise to the dissolution of the thing as an entity and
thereupon a qualitative change ensues, hence the appearance of a
conspicuous change.
- Such unity, solidarity, combination, harmony,
balance, stalemate, deadlock, rest, constancy, equilibrium, solidity,
attraction, etc., as we see in daily life, are all the appearances of
things in the state of quantitative change. On the other hand, the
dissolution of unity, that is, the destruction of this solidarity,
combination, harmony, balance, stalemate, deadlock, rest, constancy,
equilibrium, solidity and attraction, and the change of each into its
opposite are all the appearances of things in the state of qualitative
change, the transformation of one process into another. Things are
constantly transforming themselves from the first into the second state
of motion; the struggle of opposites goes on in both states but the
contradiction is resolved through the second state. That is why we say
that the unity of opposites is conditional, temporary and relative,
while the struggle of mutually exclusive opposites is absolute.
- When we said above that two opposite things can coexist in a single
entity and can transform themselves into each other because there is
identity between them, we were speaking of conditionality, that is to
say, in given conditions two contradictory things can be united and can
transform themselves into each other, but in the absence of these
conditions, they cannot constitute a contradiction, cannot coexist in
the same entity and cannot transform themselves into one another. It is
because the identity of opposites obtains only in given conditions that
we have said identity is conditional and relative. We may add that the
struggle between opposites permeates a process from beginning to end and
makes one process transform itself into another, that it is ubiquitous,
and that struggle is therefore unconditional and absolute.
The combination of conditional, relative identity and unconditional,
absolute struggle constitutes the movement of opposites in all things.
- We Chinese often say, "Things that oppose each other also complement
each other." That is, things opposed to each other have
identity. This saying is dialectical and contrary to metaphysics.
"Oppose each other" refers to the mutual exclusion or the struggle of
two contradictory aspects. "Complement each other" means that in given
conditions the two contradictory aspects unite and achieve identity. Yet
struggle is inherent in identity and without struggle there can be no
identity.
In identity there is struggle, in particularity there is universality,
and in individuality there is generality. To quote Lenin, ". . . there
is an absolute in the relative."
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