Internal and External Cause
| Mao | Ai Siqi |
| (a30) General things will always manifest themselves through particular forms. No thing in the world exists in a purely general sense. What is called “the particular is contained in the general” indicates a general thing manifesting itself in a particular form. It does not say that there is some particular thing independent of the general (like Ye Qing saying the theory of internal causes is a general principle, yet China’s development does not conform to a law). The general and particular are a unity of contradictions; there is no purely general and there is no purely particular independent of the general. | (b30) This is to say general things often will be manifested through particular forms. Absolutely no thing in the world exists in a purely general sense. Therefore, what is called “the particular is contained in the general” indicates a general thing manifesting itself in a particular form. It does not indicate the particular independent of the general. The general and particular are also a dialectical unity. There is no purely general, at the same time, there is no purely particular thing apart from the general. |
| (a31) The distinguishing feature of dialectical materialism consists in its grasp of the kernel of facts, the essence of facts, and the regularity of the internal development of facts. It does not consist in esteeming the appearance of facts. Mechanical materialists, empiricists, and pragmatists also respect facts, but they only respect superficial facts. Respecting superficial facts is the preliminary stage of knowledge and the preliminary stage of science. Seventeenth and eighteenth century materialism and the theory of the science of mechanics are like this. It is not denied that superficial facts can also give people some knowledge. Seventeenth and eighteenth century mechanics has already furnished a great many truths. Pragmatism, compared to the empty talkers who present a false picture of peace and prosperity, is able to see more of a few things. To a great extent, it was able to expose the crimes of the enemy invasion and the mistake of absolute non-resistance. However, this esteem of immediate facts, that only see the invasion of the enemy and not the nature of the invasion, that only see the mistake of non-resistance and not the prospect of the resistance of the masses, is completely different to materialist dialectics. It is only a superficial fact that mechanical motion is due to external force; the essence of fact is that mechanics itself has the potential for movement. The science of the age of the outlook of mechanics only paid attention to the study of external force. This was because science at that time was still at a preliminary stage; it was not able to penetrate through to the essence of movement. Arriving at the high level stage of the theory of relativity made people aware of the use of internal cause in explaining mechanical movement. In Newton’s time they only knew how to use gravitation (external force) to explain the movement of heavenly bodies; the theory of relativity, however, uses the property of movement itself to explain this. | (b31) The distinguishing feature of dialectical materialism does not consist of its respect for facts, but in its ability to grasp the kernel of facts and its ability to grasp the internal regularities of development. What dialectics needs to respect is the essence of facts and not their appearance. Esteeming superficial facts is the preliminary stage of knowledge and the preliminary stage of science. Seventeenth and eighteenth century mechanical materialism and the science of mechanics is like this. We do not deny that esteeming superficial facts can give us some knowledge. Seventeenth and eighteenth century mechanics has already furnished a great many truths. The pragmatism of Hu Shi (provided he is able to put into practice his doctrine) compared to empty talkers who always present a picture of peace and prosperity, is more capable of seeing more of a few things. Also, it was still able, to a great extent, to expose the invasion of the enemy and the mistake of absolute non-resistance. However, this alone is not enough. This crawling esteem for only seeing immediate facts that simply see the invasion of the enemy and not the nature of the invasion, that simply see the mistake of non-resistance and not the prospects of the resistance of the people, is completely different to materialist dialectics. Yes, mechanical motion is due only to external force, this is a fact; however, this is only a superficial fact; essentially, the capacity of external force to cause this mechanical movement is due to the potential of mechanics itself for movement. The reason one’s hand pushes a small stone is because the small stone can move. If one pushes a wall it will not work. This is what our paper has said several times, so much so that even Ye Qing himself cannot deny it. Ye Qing’s so-called science of the age of the outlook of mechanics only concentrated on the study of external force. This was because science at that time was still at a preliminary stage. It was not a time when it was able to penetrate through to the essence of things. The arrival of science at a higher stage, like the present emergence of the theory of relativity, makes us insist on the use of internal cause to explain mechanical movement. For example, in Newton’s time the movement of heavenly bodies was explained by external force (gravitation), but the theory of relativity uses the property of movement itself to explain this. |