Mao Zedong On Dialectical Materialism полностью

The second fundamental principle of dialectical materialism is its theory of motion (or theory of development): that is, the recognition that motion is a form of the existence of matter, that it is an intrinsic property of matter, and that it is a manifestation of the diversity of matter; this is the principle of the development of the world. The principle of development of the world and the principle of the unity of the world referred to above are linked one to the other to become the complete world view of dialectical materialism. The world is none other than a material world of limitless development (or, the material world is one whose development is without limit).

(p. 234) The theory of motion of dialectical materialism cannot tolerate (1) thoughts on motion separate from matter; (2) thoughts on matter separate from motion; and (3) the simplification of matter in motion. The theory of motion of dialectical materialism has instituted an unequivocal and resolute struggle with these idealistic, metaphysical, and mechanical viewpoints.

The theory of motion of dialectical materialism is first and foremost in opposition to the idealism and religious deism of philosophy. The essence of all idealisms and religious deisms resides in their refusal to recognise the material unity of the world; they assume that the world’s motion and development are non-material, or were at the very beginning non-material, and are the consequence of the operation of spirits or God’s supernatural power. The German idealist philosopher Hegel believed that the contemporary world had developed out of the so-called “World Idea”; and in China, the philosophy of the Book of Changes and the moral theories of Song and Ming neo-Confucianism all engendered views of the development of the world which were idealist. Christianity asserts God created the world, and in Buddhism and the various Chinese fetishisms the motion and development of the world’s myriad things is put down to the supernatural. All of these explanations which contemplate motion divorced from matter are fundamentally incompatible with dialectical materialism. Besides idealism and religion, all pre-Marxist materialism and all present-day anti-Marxist mechanistic materialism, are proponents of materialist theories of motion when it comes to discussing natural phenomena, but the moment social phenomena are mentioned, they cannot but become [p. 206] divorced from material causes[2-213] and revert to spiritual causation.

Dialectical materialism resolutely refutes all of these incorrect views on motion and points out their historical limitations – the limitations of class status and the limitations of the degree of development of science – and constructs its own view of motion on a thoroughgoing materialism which takes the standpoint of the proletariat and the most advanced level of science as its basis. Dialectical materialism first of all points out that motion is a form of the existence of matter, it is an intrinsic attribute of matter (and not a function of some external impetus); to imagine motion without matter and matter without motion is equally incomprehensible. Materialism’s view of motion is in intense opposition to the views on motion espoused by idealism and deism.