Ibid., pp. 1-3.*
Often, correct knowledge can be arrived at only after many repetitions of the process leading from matter to consciousness and then back to matter, that is, leading from practice to knowledge and then back to practice. Such is the Marxist theory of knowledge, the dialectical materialist theory of knowledge.
Ibid., P. 3.*
Whoever wants to know a thing has no way of doing so except by coming into contact with it, that is, by living (practising) in its environment… If you want knowledge, you must take part in the practice of changing reality. If you want to know the taste of a pear, you must change the pear by eating it yourself… If you want to know the theory and methods of revolution, you must take part in revolution. All genuine knowledge originates in direct experience.
"On Practice" (July 1937), Selected Works, Vol. I, pp. 299-300.
Knowledge begins with practice, and theoretical knowledge which is acquired through practice must then return to practice. The active function of knowledge manifests itself not only in the active leap from perceptual to rational knowledge, but - and this is more important - it must manifest itself in the leap from rational knowledge to revolutionary practice.
Ibid., p. 304.*
It is well known that when you do anything, unless you understand its actual circumstances, its nature and its relations to other things, you will not know the laws governing it, or know how to do it, or be able to do it well.
"Problems of Strategy in China 's Revolutionary War" (December 1936), Selected Works, Vol. I, p. 179.
If a man wants to succeed in his work, that is, to achieve the anticipated results, he must bring his ideas into correspondence with the laws of the objective external world; if they do not correspond, he will fail in his practice. After he fails, he draws his lessons, corrects his ideas to make them correspond to the laws of the external world, and can thus turn failure into success; this is what is meant by "failure is the mother of success" and "a fall into the pit, a gain in your wit".
"On Practice" (July 1937), Selected Works, Vol. I, pp. 296-97.
We are Marxists, and Marxism teaches that in our approach to a problem we should start from objective facts, not from abstract definitions, and that we should derive our guiding principles, policies and measures from an analysis of these facts.
"Talks at the Yenan Forum on Literature and Art" (May 1942), Selected Works, Vol. III, p. 74.
The most fundamental method of work which all Communists must firmly bear in mind is to determine our working policies according to actual conditions. When we study the causes of the mistakes we have made, we find that they all arose because we departed from the actual situation at a given time and place and were subjective in determining our working policies.
"Speech at a Conference of Cadres in the Shansi-Suiyuan Liberated Area" (April 1, 1948), Selected Works, Vol. IV, pp. 229-30.*
Idealism and metaphysics are the easiest things in the world, because people can talk as much nonsense as they like without basing it on objective reality or having it tested against reality. Materialism and dialectics, on the other hand, need effort. They must be based on and tested by objective reality. Unless one makes the effort one is liable to slip into idealism and metaphysics.
Introductory note to "Material on the Hu Feng Counter-Revolutionary Clique" (May 1955).
When we look at a thing, we must examine its essence and treat its appearance merely as an usher at the threshold, and once we cross the threshold, we must grasp the essence of the thing; this is the only rcliable and scientific method of analysis.
"A Single Spark Can Start a Prairie Fire" (January 5, 1930), Selected Works, Vol. I, p. 119.
The fundamental cause of the development of a thing is not external but internal; it lies in the contradictoriness within the thing. This internal contradiction exists in every single thing, hence its motion and development. Contradictoriness within a thing is the fundamental cause of its development, while its interrelations and interactions with other things are secondary causes.
"On Contradiction" (August 1937), Selected Works, Vol. I, p. 313.
It [materialist dialectics] holds that external causes are the condition of change and internal causes are the basis of change, and that external causes become operative through internal causes. In a suitable temperature an egg changes into a chicken, but no temperature can change a stone into a chicken, because each has a different basis.
Ibid., p. 314.
Marxist philosophy holds that the law of the unity of opposites is the fundamental law of the universe. This law operates universally, whether in the natural world, in human society, or in man's thinking. Between the opposites in a contradiction there is at once unity and struggle, and it is this that impels things to move and change. Contradictions exist everywhere, but they differ in accordance with the different nature of different things. In any given phenomenon or thing, the unity of opposites is conditional, temporary and transitory, and hence relative, whereas the struggle of opposites is absolute.
On the Correct Handling of Contradictions Among the People (February 27, 1957), 1st pocket ed., p. 18.
The analytical method is dialectical. By analysis, we mean analysing the contradictions in things. And sound analysis is impossible without intimate knowledge of life and without real understanding of the pertinent contradictions.
Speech at the Chinese Communist Party's National Conference on Propaganda Work (March 12, 1957), l5t pocket ed., p. 20.
Concrete analysis of concrete conditions, Lenin said, is "the most essential thing in Marxism, the living soul of Marxism". Lacking an analytical approach, many of our comrades do not want to go deeply into complex matters, to analyse and study them over and over again, but like to draw simple conclusions which are either absolutely affirmative or absolutely negative… From now on we should remedy this state of affairs.
"Our Study and the Current Situation" (April 12, 1944), Selected Works, Vol. III, p. 165.
The way these comrades look at problems is wrong. They do not look at the essential or main aspects but emphasize the non-essential or minor ones. It should be pointed out that these non-essential or minor aspects must not be overlooked and must be dealt with one by one. But they should not be taken as the essential or main aspects, or we will lose our bearings.
On the Question of Agricultural Co-operation (July 31, 1955), 3rd ed., pp. 17-18.
In this world, things are complicated and are decided by many factors. We should look at problems from different aspects, not from just one.