In dialectical materialism, contradiction, as derived from Karl Marx, refers to an opposition of social forces. This concept is one of the three main points of Marxism.[4] Mao argued that capitalism is internally contradictory because different social classes have conflicting collective objectives. These contradictions stem from the social structure of society and inherently lead to class conflict, economic crisis and, ultimately, revolution, the overthrow of the existing order and the ascension of previously oppressed classes to political power.[4]​ "Dialectics asserts that nothing is permanent and all things perish in time." Dialectics is the "logic of change" and can explain the concepts of evolution and transformation. Materialism refers to the existence of only one world. It also verifies that things can exist without the mind. Things existed long before humans had knowledge of them. For materialists, consciousness is the mind and exists within the body rather than apart from it. All things are made of matter. Dialectical materialism combines the two concepts into an important Marxist ideal.[3]​ Mao saw dialectics as the study of contradiction based on a statement made by Lenin.[5]​.

The two opposing views of the world, as defined by Mao, are the metaphysical and dialectical concepts.[6]​ For a long time, the metaphysical view was held by both Chinese and Europeans. Finally, in Europe, the proletariat developed the dialectical materialist perspective, and the bourgeoisie opposed the vision. Mao refers to metaphysicians as "vulgar evolutionists." They believe in a static, unchanging world where things repeat rather than change with history. It cannot explain change and development over time.[5]​ In dialectics, things are understood by their internal change and their relationship with other objects. Contradiction within an object fuels its development and evolution. Hegel developed a dialectical idealism before Marx and Engels combined dialectics with materialism, and Lenin and Stalin developed it further. With dialectical materialism we can see the concrete differences between objects and better understand their growth.[5]​.

The "absolute nature of contradiction has a double meaning.[6]​ 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 there is a movement of opposites from beginning to end. Contradiction is the basis of life and drives it forward. No phenomenon can exist without its contradictory opposite, such as victory and defeat.[5]​ The "unity of opposites" allows for a balance of contradiction. An example most basic of the cycle of contradiction is life and death. There are contradictions that can be found in mechanics, mathematics, science, social life, etc.[7] Deborin states that difference is only found in the world. Mao combats this saying that difference is composed of contradiction and is contradiction.[5] "No society, past, present or future, could escape contradictions, because this was a characteristic of all matter in the world. universe".[8]​.

Mao finds that the best way to talk about the relativity of contradiction is to look at it in several different parts.[6]​ "The contradiction in each form of movement of matter has its particularity." This contradiction is the essence of a thing. When one can identify the particular essence, one can understand the object. These particular contradictions also differentiate one object from another. Knowledge develops from cognition that can go from the general to the particular or from particular to the general. When old processes change, new processes and contradictions emerge. Each contradiction has its own way of being resolved, and the resolution must be found in accordance with the particular contradiction. Particular contradictions also have particular aspects that have specific ways of being handled. Mao believes that one should look at things objectively when reviewing a conflict. When one is partial and subjective, he or she cannot fully understand the contradictions and aspects of an object. This is the way in which people should go "studying the particularity of any type of contradiction: the contradiction in each form of movement of matter, the contradiction in each of its development processes, the two aspects of that contradiction in each process, the contradiction in each stage of a process and the two aspects of the contradiction in each stage." The universality and particularity of a contradiction can be seen as the general and individual character of a contradiction. These two concepts depend on each other for their existence. Mao says that the idea of ​​these two characters is necessary to understand the dialectic.[5]​.

This subject focuses on the concept of a contradiction that allows other contradictions to exist.[6]​ For example, in a capitalist society, the contradiction between the proletariat and the bourgeoisie allows other contradictions, such as the one that exists between the imperialists and their colonies. There is always only one main contradiction; However, contradictions can trade places of importance. By observing numerous contradictions, one must understand which contradiction is superior. It must also be remembered that the main and non-main contradictions are not static and, over time, they will transform into each other. This also causes a transformation of the nature of the thing, because the main contradiction is what primarily defines the thing. These two different contradictions demonstrate that nothing is created equally by showing the lack of balance that allows one contradiction to be superior to another. Mao uses examples in Chinese history and society to symbolize the concept of a major contradiction and its continuous change.[5]​ "Neither the imperialist oppression of the colonies nor the fate of the colonies to suffer under that oppression can last forever." Based on the idea of ​​contradiction, one day, oppression will end and the colonies will gain power and freedom.[7]​.

Mao defines identity as two different thoughts: the two aspects of contradiction coexist and the aspects can transform one into the other.[6] Any aspect depends on the existence of at least one other aspect. Without death, there could be no life; Without unhappiness, there could be no joy. Mao considers that the most important point is also a factor of identity; Contradictions can transform each other. In certain situations and under certain conditions, contradictions coexist and change each other. Identity separates contradictions and allows the struggle between contradictions; Identity is contradiction. The two contradictions in an object inspire two forms of movement, relative rest and conspicuous change. Initially, a target changes quantitatively and appears to be at rest. Eventually, the culmination of the initial motion changes causes the object to appear to be visibly changing. Objects are constantly going through this process of movement; However, the struggle between opposites occurs in both states and is only resolved in the second.[5]​ The transformation is motivated by the unity between contradictions. The particular condition of movement and the general condition of movement are conditions under which contradictions can move. This movement is absolute and is considered a fight.[7]​.

Antagonistic contradiction (Chinese: 矛盾; pinyin: máodùn) is the impossibility of compromise between different social classes.[6]​ The term is generally attributed to Vladimir Lenin, although he may never have used the term in any of his written works. The term is most often applied in Maoist theory, which holds that the differences between the two primary classes, the working class/proletariat and the bourgeoisie, are so great that there is no way to achieve a reconciliation of their views. Because the groups involved have diametrically opposed concerns, their goals are so dissimilar and contradictory that no mutually acceptable resolution can be found. Non-antagonistic contradictions can be resolved through mere debate, but antagonistic contradictions can only be resolved through struggle. In Maoism, the antagonistic contradiction was generally that between the peasantry and the landowning class. Mao Zedong expressed his views on politics in his famous February 1957 speech On the Correct Handling of Contradictions Among the People. Mao focuses on antagonistic contradiction as the "struggle of opposites." It is an absolute and universal concept. When one tries to resolve the conflict of antagonistic contradictions, one must find his solution based on each situation. As with any other concept, there are two sides. There can be antagonistic contradictions and non-antagonistic contradictions. Contradiction and antagonism are not the same and one can exist without the other.[5]​ Furthermore, contradictions do not have to become antagonistic contradictions. An example of antagonism and non-antagonism can be found in two opposite states. They may continually fight and disagree due to their opposing ideologies, but they will not always be at war with each other.[7] Avoiding antagonism requires an open space that allows contradictions to emerge and be resolved objectively. Non-antagonistic contradictions "exist between 'the people'", and antagonistic contradictions are "between the enemy and the people".[8]

In the conclusion, Mao summarizes all the points that were made in his essay. The law of contradictions is a fundamental basis for dialectical materialist thought. Contradiction is present in all things and allows all objects to exist. The contradiction depends on the existence of other contradictions and can be transformed into another contradiction. Contradictions are separated by superiority and can sometimes have antagonistic relationships with each other. Each contradiction is particular to certain objects and gives identity to the objects. Understanding all of Mao's points will give one an understanding of this dense topic of Marxist thought.

On Contradiction, along with Mao's text On Practice, elevated Mao's reputation as a Marxist theorist.[9]​After Mao was celebrated in the Eastern Bloc following China's intervention in the Korean War, both texts were widely read in the USSR.[9]​.

In April 1960, Petroleum Minister Yu Qiuli claimed that On Contradiction (along with On Practice) would be the ideological core of the campaign to develop the Daqing oil field in northeastern China.[10] Yu's efforts to mobilize workers in Daqing focused on ideological motivation rather than material incentives.[11]The Ministry of Industry of the Oil sent thousands of copies of the texts by plane so that every Daqing oil worker would have copies and for work units to each establish their own study groups.[10]​ The successful completion of Daqing despite harsh weather conditions and supply limitations became a model held up by the Communist Party as an example during subsequent industrialization campaigns.[11]​.

• - On contradiction/Mao(SP)/OC37s.html) in marx2mao/index(sp).html).

• - On contradiction in Marxists Internet Archive.

• - On the Correct Handling of Contradictions among the People in Marxists Internet Archive.

• - This work contains a translation derived from «On Contradiction» from Wikipedia in English, specifically from this version of August 18, 2023, published by its editors under the GNU Free Documentation License and the Creative Commons Attribution-ShareAlike 4.0 International License.

In dialectical materialism, contradiction, as derived from Karl Marx, refers to an opposition of social forces. This concept is one of the three main points of Marxism.[4] Mao argued that capitalism is internally contradictory because different social classes have conflicting collective objectives. These contradictions stem from the social structure of society and inherently lead to class conflict, economic crisis and, ultimately, revolution, the overthrow of the existing order and the ascension of previously oppressed classes to political power.[4]​ "Dialectics asserts that nothing is permanent and all things perish in time." Dialectics is the "logic of change" and can explain the concepts of evolution and transformation. Materialism refers to the existence of only one world. It also verifies that things can exist without the mind. Things existed long before humans had knowledge of them. For materialists, consciousness is the mind and exists within the body rather than apart from it. All things are made of matter. Dialectical materialism combines the two concepts into an important Marxist ideal.[3]​ Mao saw dialectics as the study of contradiction based on a statement made by Lenin.[5]​.

The two opposing views of the world, as defined by Mao, are the metaphysical and dialectical concepts.[6]​ For a long time, the metaphysical view was held by both Chinese and Europeans. Finally, in Europe, the proletariat developed the dialectical materialist perspective, and the bourgeoisie opposed the vision. Mao refers to metaphysicians as "vulgar evolutionists." They believe in a static, unchanging world where things repeat rather than change with history. It cannot explain change and development over time.[5]​ In dialectics, things are understood by their internal change and their relationship with other objects. Contradiction within an object fuels its development and evolution. Hegel developed a dialectical idealism before Marx and Engels combined dialectics with materialism, and Lenin and Stalin developed it further. With dialectical materialism we can see the concrete differences between objects and better understand their growth.[5]​.

The "absolute nature of contradiction has a double meaning.[6]​ 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 there is a movement of opposites from beginning to end. Contradiction is the basis of life and drives it forward. No phenomenon can exist without its contradictory opposite, such as victory and defeat.[5]​ The "unity of opposites" allows for a balance of contradiction. An example most basic of the cycle of contradiction is life and death. There are contradictions that can be found in mechanics, mathematics, science, social life, etc.[7] Deborin states that difference is only found in the world. Mao combats this saying that difference is composed of contradiction and is contradiction.[5] "No society, past, present or future, could escape contradictions, because this was a characteristic of all matter in the world. universe".[8]​.

Mao finds that the best way to talk about the relativity of contradiction is to look at it in several different parts.[6]​ "The contradiction in each form of movement of matter has its particularity." This contradiction is the essence of a thing. When one can identify the particular essence, one can understand the object. These particular contradictions also differentiate one object from another. Knowledge develops from cognition that can go from the general to the particular or from particular to the general. When old processes change, new processes and contradictions emerge. Each contradiction has its own way of being resolved, and the resolution must be found in accordance with the particular contradiction. Particular contradictions also have particular aspects that have specific ways of being handled. Mao believes that one should look at things objectively when reviewing a conflict. When one is partial and subjective, he or she cannot fully understand the contradictions and aspects of an object. This is the way in which people should go "studying the particularity of any type of contradiction: the contradiction in each form of movement of matter, the contradiction in each of its development processes, the two aspects of that contradiction in each process, the contradiction in each stage of a process and the two aspects of the contradiction in each stage." The universality and particularity of a contradiction can be seen as the general and individual character of a contradiction. These two concepts depend on each other for their existence. Mao says that the idea of ​​these two characters is necessary to understand the dialectic.[5]​.

This subject focuses on the concept of a contradiction that allows other contradictions to exist.[6]​ For example, in a capitalist society, the contradiction between the proletariat and the bourgeoisie allows other contradictions, such as the one that exists between the imperialists and their colonies. There is always only one main contradiction; However, contradictions can trade places of importance. By observing numerous contradictions, one must understand which contradiction is superior. It must also be remembered that the main and non-main contradictions are not static and, over time, they will transform into each other. This also causes a transformation of the nature of the thing, because the main contradiction is what primarily defines the thing. These two different contradictions demonstrate that nothing is created equally by showing the lack of balance that allows one contradiction to be superior to another. Mao uses examples in Chinese history and society to symbolize the concept of a major contradiction and its continuous change.[5]​ "Neither the imperialist oppression of the colonies nor the fate of the colonies to suffer under that oppression can last forever." Based on the idea of ​​contradiction, one day, oppression will end and the colonies will gain power and freedom.[7]​.

Mao defines identity as two different thoughts: the two aspects of contradiction coexist and the aspects can transform one into the other.[6] Any aspect depends on the existence of at least one other aspect. Without death, there could be no life; Without unhappiness, there could be no joy. Mao considers that the most important point is also a factor of identity; Contradictions can transform each other. In certain situations and under certain conditions, contradictions coexist and change each other. Identity separates contradictions and allows the struggle between contradictions; Identity is contradiction. The two contradictions in an object inspire two forms of movement, relative rest and conspicuous change. Initially, a target changes quantitatively and appears to be at rest. Eventually, the culmination of the initial motion changes causes the object to appear to be visibly changing. Objects are constantly going through this process of movement; However, the struggle between opposites occurs in both states and is only resolved in the second.[5]​ The transformation is motivated by the unity between contradictions. The particular condition of movement and the general condition of movement are conditions under which contradictions can move. This movement is absolute and is considered a fight.[7]​.

Antagonistic contradiction (Chinese: 矛盾; pinyin: máodùn) is the impossibility of compromise between different social classes.[6]​ The term is generally attributed to Vladimir Lenin, although he may never have used the term in any of his written works. The term is most often applied in Maoist theory, which holds that the differences between the two primary classes, the working class/proletariat and the bourgeoisie, are so great that there is no way to achieve a reconciliation of their views. Because the groups involved have diametrically opposed concerns, their goals are so dissimilar and contradictory that no mutually acceptable resolution can be found. Non-antagonistic contradictions can be resolved through mere debate, but antagonistic contradictions can only be resolved through struggle. In Maoism, the antagonistic contradiction was generally that between the peasantry and the landowning class. Mao Zedong expressed his views on politics in his famous February 1957 speech On the Correct Handling of Contradictions Among the People. Mao focuses on antagonistic contradiction as the "struggle of opposites." It is an absolute and universal concept. When one tries to resolve the conflict of antagonistic contradictions, one must find his solution based on each situation. As with any other concept, there are two sides. There can be antagonistic contradictions and non-antagonistic contradictions. Contradiction and antagonism are not the same and one can exist without the other.[5]​ Furthermore, contradictions do not have to become antagonistic contradictions. An example of antagonism and non-antagonism can be found in two opposite states. They may continually fight and disagree due to their opposing ideologies, but they will not always be at war with each other.[7] Avoiding antagonism requires an open space that allows contradictions to emerge and be resolved objectively. Non-antagonistic contradictions "exist between 'the people'", and antagonistic contradictions are "between the enemy and the people".[8]

In the conclusion, Mao summarizes all the points that were made in his essay. The law of contradictions is a fundamental basis for dialectical materialist thought. Contradiction is present in all things and allows all objects to exist. The contradiction depends on the existence of other contradictions and can be transformed into another contradiction. Contradictions are separated by superiority and can sometimes have antagonistic relationships with each other. Each contradiction is particular to certain objects and gives identity to the objects. Understanding all of Mao's points will give one an understanding of this dense topic of Marxist thought.

On Contradiction, along with Mao's text On Practice, elevated Mao's reputation as a Marxist theorist.[9]​After Mao was celebrated in the Eastern Bloc following China's intervention in the Korean War, both texts were widely read in the USSR.[9]​.

In April 1960, Petroleum Minister Yu Qiuli claimed that On Contradiction (along with On Practice) would be the ideological core of the campaign to develop the Daqing oil field in northeastern China.[10] Yu's efforts to mobilize workers in Daqing focused on ideological motivation rather than material incentives.[11]The Ministry of Industry of the Oil sent thousands of copies of the texts by plane so that every Daqing oil worker would have copies and for work units to each establish their own study groups.[10]​ The successful completion of Daqing despite harsh weather conditions and supply limitations became a model held up by the Communist Party as an example during subsequent industrialization campaigns.[11]​.

• - On contradiction/Mao(SP)/OC37s.html) in marx2mao/index(sp).html).

• - On contradiction in Marxists Internet Archive.

• - On the Correct Handling of Contradictions among the People in Marxists Internet Archive.

• - This work contains a translation derived from «On Contradiction» from Wikipedia in English, specifically from this version of August 18, 2023, published by its editors under the GNU Free Documentation License and the Creative Commons Attribution-ShareAlike 4.0 International License.