In addition, dialectical materialism does not recognise the theory of the simplification of motion which lumps all motion in one particular form, namely, mechanical motion; this is the distinguishing feature of the world view of old materialism. Although old materialism (seventeenth and eighteenth century French materialism, and the nineteenth century German materialism of Feuerbach) did recognise the permanence of the existence and motion of matter (recognised the limitlessness of motion), it still had not broken free of the metaphysical world view. Needless to say, the explanations of their social theories were still idealist in their views on development; in their approach to the theory of nature, they also restricted the unity of the material world (p. 286) to a certain one-sided attribute, namely one form of motion – mechanical motion. The cause of this motion is an external force, like a machine which moves when externally impelled. They do not explain, by reference to essences or internal causes, matter or motion or the interrelated diversity of things. Rather, they are explained by reference to simple forms found externally, and to external force as a cause. In so doing, the diversity of the world is actually lost. They explain all of the world’s motion as movement in place and an increase or decrease in quantity; an object at a certain place at a particular moment, and at another at a different moment, is thus described as motion. If there is change, it is only change involving an increase or decrease in quantity, not qualitative change; motion is cyclical, a repeated production of the same result. Dialectical materialism takes a contrary position to this view; it does not perceive motion as simple movement in place and as cyclical, but as limitless and qualitative in its diversity. Dialectical materialism regards motion as transformation from one form to another, and the unity of the world’s matter and the motion of matter as the unity and motion of the limitless diversity of the world’s matter.[2-216] Engels said: “Each of the higher forms of motion is necessarily connected with mechanical (external or molecular) forms of motion. For example, just as chemical action is not possible without change of temperature and electric changes, so too is organic life without mechanical (molecular), thermal, electric, chemical, etc. changes. This naturally cannot be denied. But the presence of these subsidiary forms does not exhaust [p. 208] the essence of the main form in each case”.[2-217] These words absolutely and truthfully correspond to the facts. Even simple mechanical motion cannot be explained by the metaphysical viewpoint. It must be understood that all forms of motion are dialectical, although there are enormous differences between them in the depth and diversity of their dialectical content. Mechanical motion is still dialectical motion. And as for the view that an object “occupies” a point in space at a certain moment: in actuality, it both “occupies” that point while simultaneously not occupying it. The so-called “occupation” of a point and “immobility” are only particular conditions of motion; the object is still fundamentally in motion. While an object moves within the confines of time and space, it invariably and unceasingly overcomes such confines; it moves beyond the definite and limiting bounds of time and space to become an unbroken stream of motion. Moreover, mechanical motion is only one form of the motion of matter; in the real world, it has no absolutely independent (p. 287) existence and is always related to other forms of motion. Heat, chemical reaction, light and electricity, right through to organic and social phenomena, are all qualitatively particular forms of the motion of matter. The great and epoch-making contribution rendered by natural science at the turn of the nineteenth and twentieth centuries resides in its discovery of the principle of the transformation of motion, in pointing out that the motion of matter is always via the transformation of one form into another, and that the new form produced by this transformation is in essence different from the old form. The reason for the transformation of matter is not external but internal; it is not due to the impulsion of an external mechanical force, but to the struggle of the two mutually contradictory and qualitatively different elements which exist internally, and it is these which impel the motion and development of matter. Because of this discovery of the principle of the transformation of motion, dialectical materialism was able to extend the principle of the material unity of the world to natural and social history, not only to observe and study the world as matter in unceasing motion, but also to observe and study the world as matter in motion involving limitless advance from lower to higher forms; namely, to observe and study the world both as developmental and as a process. The following saying makes this point: “The unified material world is a process of development”.[2-218] The cyclical theory of old materialism is thus exploded. Dialectical materialism has profoundly and comprehensively observed the forms of motion of nature and society. It considers the process of development of the entire observed world as eternal (without beginning or end). At the same time it regards each historically progressing concrete form of motion [p. 209] as temporary (having a beginning and an end); that is to say, it comes into being under definite conditions and passes away under definite conditions. Dialectical materialism considers that the process of the development of the world whereby lower forms of motion give rise to higher forms of motion expresses the historical and temporary character of motion; simultaneously, any one form of motion is a part of the eternal flow of motion (a flow without beginning or end) and therefore never the very first or last. According to the principle of the struggle of opposites (the reason for motion itself), each form of motion invariably arrives at a higher stage than that which preceded it and makes a real advance; however, at the same time, when considering the various forms of motion (the various concrete processes of development), there can occur motion which alters or reverses its direction. Forms of motion which advance and retreat are linked one to the other, so that in entirety they become a complex spiral motion. This principle also considers that a new form of motion occurs as the opposite of (or in antagonism to) an old form of motion; however, that at the same time the new form of motion necessarily preserves many essential elements of the old form of motion (p. 288), that new things grow out of old things. It considers that the new forms, characteristics, and properties of things are produced in leaps through successive ruptures, namely through conflict and division; but also that the connection and mutual relationship of things cannot be absolutely destroyed. Finally, dialectical materialism suggests that the world is infinite (limitless); not only is it so in its totality, but also in its parts. Are not electrons, atoms, and molecules[2-219] manifestations of a complex and infinite world?
2-216
“… as the unity and motion of the limitless diversity of the world’s matter”, in
2-217
This quote is drawn from Engels,
2-218
See Lenin’s “Conspectus of Hegel’s book