Mao Tse-tung



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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.

    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,[17] Yi's shooting down of nine suns in Huai Nan Tzu,[18] the Monkey King's seventy-two metamorphoses in Hsi Yu Chi,[19] the numerous episodes of ghosts and foxes metamorphosed into human beings in the Strange Tales of Liao Chai,[20] 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

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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.''[21] 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?

    Lenin said:

    The unity (coincidence, identity, equal action) of opposites is conditional, temporary, transitory, relative. The struggle of

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mutually exclusive opposites is absolute, just as development and motion are absolute.[22]

    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



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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."[23] 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."[24]

VI. THE PLACE OF ANTAGONISM IN CONTRADICTION

    The question of the struggle of opposites includes the question of what is antagonism. Our answer is that antagonism is one form, but not the only form, of the struggle of opposites.

    In human history, antagonism between classes exists as a particular manifestation of the struggle of opposites. Consider the contradiction between the exploiting and the exploited classes. Such contradictory classes coexist for a long time in the same society, be it slave society, feudal society or capitalist society, and they struggle with each other; but it is not until the contradiction between the two classes develops to a certain stage that it assumes the form of open antagonism and develops into revolution. The same holds for the transformation of peace into war in class society.

    Before it explodes, a bomb is a single entity in which opposites coexist in given conditions. The explosion takes place only when a new condition, ignition, is present. An analogous situation arises in all those natural phenomena which finally assume the form of open conflict to resolve old contradictions and produce new things.



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    It is highly important to grasp this fact. It enables us to understand that revolutions and revolutionary wars are inevitable in class society and that without them, it is impossible to accomplish any leap in social development and to overthrow the reactionary ruling classes and therefore impossible for the people to win political power. Comrnunists must expose the deceitful propaganda of the reactionaries, such as the assertion that social revolution is unnecessary and impossible. They must firmly uphold the Marxist-Leninist theory of social revolution and enable the people to understand that social revolution is not only entirely necessary but also entirely practicable, and that the whole history of mankind and the triumph of the Soviet Union have confirmed this scientific truth.

    However, we must make a concrete study of the circumstances of each specific struggle of opposites and should not arbitrarily apply the formula discussed above to everything. Contradiction and struggle are universal and absolute, but the methods of resolving contradictions, that is, the forms of struggle, differ according to the differences in the nature of the contradictions. Some contradictions are characterized by open antagonism, others are not. In accordance with the concrete development of things, some contradictions which were originally non-antagonistic develop into antagonistic ones, while others which were originally antagonistic develop into non antagonistic ones.

    As already mentioned, so long as classes exist, contradictions between correct and incorrect ideas in the Communist Party are reflections within the Party of class contradictions. At first, with regard to certain issues, such contradictions may not manifest themselves as antagonistic. But with the development of the class struggle, they may grow and become antagonistic. The history of the Communist Party of the Soviet Union shows us that the contradictions between the correct thinking of Lenin and Stalin and the fallacious thinking of Trotsky, Bukharin and others did not at first manifest themselves in an antagonistic form, but that later they did develop into antagonism. There are similar cases in the history of the Chinese Communist Party. At first the contradictions between the correct thinking of many of our Party comrades and the fallacious thinking of Chen Tu-hsiu, Chang Kuo-tao and others also did not manifest themselves in an antagonistic form, but later they did develop into antagonism. At present the contradiction between correct and incorrect thinking in our Party does not manifest itself in an antago-



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nistic form, and if comrades who have committed mistakes can correct them, it will not develop into antagonism. Therefore, the Party must on the one hand wage a serious struggle against erroneous thinking, and on the other give the comrades who have committed errors ample opportunity to wake up. This being the case, excessive struggle is obviously inappropriate. But if the people who have committed errors persist in them and aggravate them, there is the possibility that this contradiction will develop into antagonism.

    Economically, the contradiction between town and country is an extremely antagonistic one both in capitalist society, where under the rule of the bourgeoisie the towns ruthlessly plunder the countryside, and in the Kuomintang areas in China, where under the rule of foreign imperialism and the Chinese big comprador bourgeoisie the towns most rapaciously plunder the countryside. But in a socialist country and in our revolutionary base areas, this antagonistic contradiction has changed into one that is non-antagonistic; and when communist society is reached it will be abolished.

    Lenin said, "Antagonism and contradiction are not at all one and the same. Under socialism, the first will disappear, the second will remain."[25] That is to say, antagonism is one form, but not the only form, of the struggle of opposites; the formula of antagonism cannot be arbitrarily applied everywhere.



VII. CONCLUSION

    We may now say a few words to sum up. The law of contradiction in things, that is, the law of the unity of opposites, is the fundamental law of nature and of society and therefore also the fundamental law of thought. It stands opposed to the metaphysical world outlook. It represents a great revolution in the history of human knowledge. According to dialectical materialism, contradiction is present in all processes of objectively existing things and of subjective thought and permeates all these processes from beginning to end; this is the universality and absoluteness of contradiction. Each contradiction and each of its aspects have their respective characteristics; this is the particularity and relativity of contradiction. In given conditions, opposites possess identity, and consequently can coexist in a single entity and can transform themselves into each other; this



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again is the particularity and relativity of contradictlon. But the struggle of opposites is ceaseless, it goes on both when the opposites are coexisting and when they are transforming themselves into each other, and becomes especially conspicuous when they are transforming themselves into one another; this again is the universality and absoluteness of contradiction. In studying the particularity and relativity of contradiction, we must give attention to the distinction between the principal contradiction and the non-principal contradictions and to the distinction between the principal aspect and the non-principal aspect of a contradiction; in studying the universality of contradiction and the struggle of opposites in contradiction, we must give attention to the distinction between the different forms of struggle. Otherwise we shall make mistakes. If, through study, we achieve a real understanding of the essentials explained above, we shall be able to demolish dogmatist ideas which are contrary to the basic principles of Marxism-Leninism and detrimental to our revolutionary cause, and our comrades with practical experience will be able to organize their experience into principles and avoid repeating empiricist errors. These are a few simple conclusions from our study of the law of contradiction.






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NOTES

  [1] V. I. Lenin, "Conspectus of Hegel's Lectures on the History of Philosophy", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 249.

  [2] In his essay "On the Question of Dialectics", Lenin said, "The splitting in two of a single whole and the cognition of its contradictory parts (see the quotation from Philo on Heraclitus at the beginning of Section 3 'On Cognition' in Lassalle's book on Heraclitus) is the essence (one of the 'essentials', one of the principal, if not the principal, characteristics or features) of dialectics." (Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 357.) In his "Conspectus of Hegel's The Science of Logic", he said, "In brief, dialectics can be defined as the doctrine of the unity of opposites. This grasps the kernel of dialectics, but it requires explanations and development." (Ibid., p. 215.)

  [3] V. I. Lenin, "On the Question of Dialectics", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 358.

  [4] A saying of Tung Chung-shu (179-104 B.C.), a well-known exponent of Confucianism in the Han Dynasty.

  [5] Frederick Engels, "Dialectics. Quantity and Quality", Anti-Duhring, Eng. ed., FLPH, Moscow, 1959, p. 166.

  [6] V. I. Lenin, "On the Question of Dialectics", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 357-58.

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  [7] Frederick Engels, op. cit., pp. 166-67.

  [8] V. I. Lenin, "On the Question of Dialectics", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 357.

  [9] Ibid., pp. 358-59.

  [10] See "Problems of Strategy in China's Revolutionary War", Note 10, p. 251 of this volume.

  [11] See ibid., Note 2, p. 249 of this volume.

  [12] Wei Cheng (A.D. 580-643) was a statesman and historian of the Tang Dynasty.

  [13] Shui Hu Chuan (Heroes of the Marshes), a famous 14th century Chinese novel, describes a peasant war towards the end of the Northern Sung Dynasty. Chu Village was in the vicinity of Liangshanpo, where Sung Chiang, leader of the peasant uprising and hero of the novel, established his base. Chu Chao-feng, the head of this village, was a despotic landlord.

  [14] V. I. Lenin, "Once Again on the Trade Unions, the Present Situation and the Mistakes of Trotsky and Bukharin", Selected Works, Eng. ed., International Publishers, New York, 1943, Vol. IX, p. 66.

  [15] V. I. Lenin, "What Is to Be Done?", Collected Works, Eng. ed., FLPH, Moscow, 196l, Vol. V, p. 369.

  [16] V. I. Lenin, "Conspectus of Hegel's The Science of Logic", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, pp. 97-98.

  [17] Shan Hai Ching (Book of Mountains and Seas) was written in the era of the Warring States (403-221 B.C.). In one of its fables Kua Fu, a superman, pursued and overtook the sun. But he died of thirst, whereupon his staff was transformed into the forest of Teng.

  [18] Yi is one of the legendary heroes of ancient China, famous for his archery. According to a legend in Huai Nan Tzu, compiled in the 2nd century B.C., there were ten suns in the sky in the days of Emperor Yao. To put an end to the damage to vegetation caused by these scorching suns, Emperor Yao ordered Yi to shoot them down. In another legend recorded by Wang Yi (2nd century A.D.), the archer is said to have shot down nine of the ten suns.

  [19] Hsi Yu Chi (Pilgrimage to the West) is a 16th century novel, the hero of which is the monkey god Sun Wu-kung. He could miraculously change at will into seventy-two different shapes, such as a bird, a tree and a stone.

  [20] The Strange Tales of Liao Chai, written by Pu Sung-ling in the 17th century, is a well-known collection of 431 tales, mostly about ghosts and fox spirits.

  [21] Karl Marx, "Introduction to the Critique of Political Economy", A Contribution to the Critique of Political Economy, Eng. ed., Chicago, 1904, pp. 310-11.

  [22] V. I. Lenin, "On the Question of Dialectics", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 358.

  [23] The saying "Things that oppose each other also complement each other" first appeared in the History of the Earlier Han Lynasty by Pan Ku, a celebrated historian in the Ist century A.D. It has long been a popular saying.



  [24] V. I. Lenin, "On the Question of Dialectics", Collected Works, Russ. ed., Moscow, 1958, Vol. XXXVIII, p. 358.

  [25] V. I. Lenin, "Remarks on N. I. Bukharin's Economics of the Transitional Period", Selected Works, Russ. ed., Moscow-Leningrad, 1931, Vol. XI, p. 357.


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