Mao Zedong On Dialectical Materialism полностью

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[4-601]given conditions. Without these necessary given conditions there can be no identity whatsoever.

[p. 272] Why is it that in Russia[4-602] the democratic[4-603] revolution was directly linked with the[4-604] socialist revolution, while in France the democratic[4-605] revolution was not directly linked with a socialist revolution and the Paris Commune[4-606] 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 and avoid[4-607] the old historical road of England, America, France, etc?[4-608]Why is it that the Russian Revolution of 1905 and the Chinese Revolutions of 1911 and 1927 were not linked with revolutionary victory, but to failure? Why is it that in his entire life, most of Napolean’s wars were linked to victory, while at the one battle of Waterloo, he was roundly defeated, his army beaten and himself taken prisoner? Why is it possible to build a railroad to Xinjiang and not to the moon? Why have the cordial relations between Germany and the Soviet Union turned into enmity, while the enmity between France and the Soviet Union turned temporarily into cordial relations? In all of these questions, the sole reason is the concrete conditions of the time. When certain necessary conditions are present,[4-609] contradictions arise in processes[4-610] and, moreover, the opposites contained in them are interdependent and become transformed into one another; otherwise none of this would be possible. It is for this reason that none of the following can become an identity of opposites, or a concrete contradiction, and merely add to the material for annoyance and amusement amongst men: Don Quixote’s mighty battle with the windmill, Sun Wukong’s somersault of one hundred and eight thousand li over the clouds, Alice’s journey through Wonderland, Robinson’s wanderings on his lone island, Ah Q’s spiritual victory, Hitler’s world domination, Hegel’s absolute spirit, Bukharin’s theory of equilibrium, Trotsky’s permanent revolution, the ideological unity of the emperor’s scholars, Chen Duxiu’s opportunism, the pro-Japanese faction’s theory that weapons decide everything, and including from among Ancient China’s legends, “the man of Qi’s concern that the sky might fall”, “Gua Fu’s race with the moon”,[4-611] and so on.[4-612]

Such is the problem of identity. What then is struggle? And what is the relation between identity and struggle?

Lenin said:

What does this passage mean?