Library:On contradiction - Revision history

Kulušbədəs: minor grammer problem in The Particularity of Contradiction

2026-06-24T15:05:04Z

minor grammer problem in The Particularity of Contradiction

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	In order to reveal the particularity of the contradictions in any process in the development of a thing, in their totality or interconnections, that is, in order to reveal the essence of the process, it is necessary to reveal the particularity of the two aspects of each of the contradictions in that process; otherwise it will be impossible to discover the essence of the process. This likewise requires the utmost attention in our study.		In order to reveal the particularity of the contradictions in any process in the development of a thing, in their totality or interconnections, that is, in order to reveal the essence of the process, it is necessary to reveal the particularity of the two aspects of each of the contradictions in that process; otherwise it will be impossible to discover the essence of the process. This likewise requires the utmost attention in our study.

	There are many contradictions in the course of development of any major thing. For instance, in the course of China's bourgeois-democratic revolution, where the conditions are exceedingly complex, there exist the contradiction between all the oppressed classes in Chinese society and imperialism, the contradiction between the great masses of the people and feudalism, the contradiction between the proletariat and the bourgeoisie, the contradiction between the peasantry and the urban petty bourgeoisie on the one hand and the bourgeoisie on the other, the contradiction between the various reactionary ruling groups, and so on. These contradictions cannot be treated in the same way since each has its own particularity; moreover, the two aspects of each contradiction cannot be treated in the same way since each aspect has its own characteristics. We who are ~~engages~~ in the Chinese revolution should not only understand the particularity of these contradictions in their totality, that is, in their interconnections, but should also study the two aspects of each contradiction as the only means of understanding the totality. When we speak of understanding each aspect of a contradiction, we mean understanding what specific position each aspect occupies, what concrete forms it assumes in its interdependence and in its contradiction with its opposite, and what concrete methods are employed in the struggle with its opposite, when the two are both interdependent and in contradiction, and also after the interdependence breaks down. It is of great importance to study these problems. Lenin meant just this when he said that the most essential thing in Marxism, the living soul of Marxism, is the concrete analysis of concrete conditions. [10] Our dogmatists have violated Lenin's teachings; they never use their brains to analyze anything concretely, and in their writings and speeches they always use stereotypes devoid of content, thereby creating a very bad style of work in our Party.		There are many contradictions in the course of development of any major thing. For instance, in the course of China's bourgeois-democratic revolution, where the conditions are exceedingly complex, there exist the contradiction between all the oppressed classes in Chinese society and imperialism, the contradiction between the great masses of the people and feudalism, the contradiction between the proletariat and the bourgeoisie, the contradiction between the peasantry and the urban petty bourgeoisie on the one hand and the bourgeoisie on the other, the contradiction between the various reactionary ruling groups, and so on. These contradictions cannot be treated in the same way since each has its own particularity; moreover, the two aspects of each contradiction cannot be treated in the same way since each aspect has its own characteristics. We who are engaging in the Chinese revolution should not only understand the particularity of these contradictions in their totality, that is, in their interconnections, but should also study the two aspects of each contradiction as the only means of understanding the totality. When we speak of understanding each aspect of a contradiction, we mean understanding what specific position each aspect occupies, what concrete forms it assumes in its interdependence and in its contradiction with its opposite, and what concrete methods are employed in the struggle with its opposite, when the two are both interdependent and in contradiction, and also after the interdependence breaks down. It is of great importance to study these problems. Lenin meant just this when he said that the most essential thing in Marxism, the living soul of Marxism, is the concrete analysis of concrete conditions. [10] Our dogmatists have violated Lenin's teachings; they never use their brains to analyze anything concretely, and in their writings and speeches they always use stereotypes devoid of content, thereby creating a very bad style of work in our Party.

	In studying a problem, we must shun subjectivity, one-sidedness and superficiality. To be subjective means not to look at problems objectively, that is, not to use the materialist viewpoint in looking at problems. I have discussed this in my essay "On Practice". To be one-sided means not to look at problems all-sidedly, for example, to understand only China but not Japan, only the Communist Party but not the Kuomintang, only the proletariat but not the bourgeoisie, only the peasants but not the landlords, only the favorable conditions but not the difficult ones, only the past but not the future, only individual parts but not the whole, only the defects but not the achievements, only the plaintiff's case but not the defendant's, only underground revolutionary work but not open revolutionary work, and so on. In a word, it means not to understand the characteristics of both aspects of a contradiction. This is what we mean by looking at a problem one-sidedly. Or it may be called seeing the part but not the whole, seeing the trees but not the forest. That way it is impossible to kind the method for resolving a contradiction, it is impossible to accomplish the tasks of the revolution, to carry out assignments well or to develop inner-Party ideological struggle correctly. When Sun Wu Tzu said in discussing military science, "Know the enemy and know yourself, and you can fight a hundred battles with no danger of defeat", [11] he was referring to the two sides in a battle. Wei Chengi [12] of the Tang Dynasty also understood the error of one-sidedness when he said, "Listen to both sides and you will be enlightened, heed only one side and you will be benighted." But our comrades often look at problems one-sidedly, and so they often run into snags. In the novel ''Shui Hu Chuan,'' Sung Chiang thrice attacked Chu Village. [13] Twice he was defeated because he was ignorant of the local conditions and used the wrong method. Later he changed his method; first he investigated the situation, and he familiarized himself with the maze of roads, then he broke up the alliance between the Li, Hu and Chu Villages and sent his men in disguise into the enemy camp to lie in wait, using a stratagem similar to that of the Trojan Horse in the foreign story. And on the third occasion he won. There are many examples of materialist dialectics in ''Shui Hu Chuan,'' of which the episode of the three attacks on Chu Village is one of the best. Lenin said:		In studying a problem, we must shun subjectivity, one-sidedness and superficiality. To be subjective means not to look at problems objectively, that is, not to use the materialist viewpoint in looking at problems. I have discussed this in my essay "On Practice". To be one-sided means not to look at problems all-sidedly, for example, to understand only China but not Japan, only the Communist Party but not the Kuomintang, only the proletariat but not the bourgeoisie, only the peasants but not the landlords, only the favorable conditions but not the difficult ones, only the past but not the future, only individual parts but not the whole, only the defects but not the achievements, only the plaintiff's case but not the defendant's, only underground revolutionary work but not open revolutionary work, and so on. In a word, it means not to understand the characteristics of both aspects of a contradiction. This is what we mean by looking at a problem one-sidedly. Or it may be called seeing the part but not the whole, seeing the trees but not the forest. That way it is impossible to kind the method for resolving a contradiction, it is impossible to accomplish the tasks of the revolution, to carry out assignments well or to develop inner-Party ideological struggle correctly. When Sun Wu Tzu said in discussing military science, "Know the enemy and know yourself, and you can fight a hundred battles with no danger of defeat", [11] he was referring to the two sides in a battle. Wei Chengi [12] of the Tang Dynasty also understood the error of one-sidedness when he said, "Listen to both sides and you will be enlightened, heed only one side and you will be benighted." But our comrades often look at problems one-sidedly, and so they often run into snags. In the novel ''Shui Hu Chuan,'' Sung Chiang thrice attacked Chu Village. [13] Twice he was defeated because he was ignorant of the local conditions and used the wrong method. Later he changed his method; first he investigated the situation, and he familiarized himself with the maze of roads, then he broke up the alliance between the Li, Hu and Chu Villages and sent his men in disguise into the enemy camp to lie in wait, using a stratagem similar to that of the Trojan Horse in the foreign story. And on the third occasion he won. There are many examples of materialist dialectics in ''Shui Hu Chuan,'' of which the episode of the three attacks on Chu Village is one of the best. Lenin said:

CriticalResist: /* The Two World Outlooks */ fixed blockquote

2025-04-20T08:09:39Z

The Two World Outlooks: fixed blockquote

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	== The Two World Outlooks ==		== The Two World Outlooks ==
	Throughout the history of human knowledge, there have been two conceptions concerning the law of development of the universe, the metaphysical conception and the dialectical conception, which form two opposing world outlooks. Lenin said:		Throughout the history of human knowledge, there have been two conceptions concerning the law of development of the universe, the metaphysical conception and the dialectical conception, which form two opposing world outlooks. Lenin said:<blockquote>The two basic (or two possible? or two historically observable?) conceptions of development (evolution) are: development as decrease and increase, as repetition, and development as a unity of opposites (the division of a unity into mutually exclusive opposites and their reciprocal relation).[3]</blockquote>Here Lenin was referring to these two different world outlooks.

	* <~~small~~>The two basic (or two possible? or two historically observable?) conceptions of development (evolution) are: development as decrease and increase, as repetition, ''and'' development as a unity of opposites (the division of a unity into mutually exclusive opposites and their reciprocal relation). [3]</~~small~~>

	Here Lenin was referring to these two different world outlooks.

	In China another name for metaphysics is ''xuánxué.'' For a long period in history whether in China or in Europe, this way of thinking, which is part and parcel of the idealist world outlook, occupied a dominant position in human thought. In Europe, the materialism of the bourgeoisie in its early days was also metaphysical. As the social economy of many European countries advanced to the stage of highly developed capitalism, as the forces of production, the class struggle and the sciences developed to a level unprecedented in history, and as the industrial proletariat became the greatest motive force in historical development, there arose the Marxist world outlook of materialist dialectics. Then, in addition to open and barefaced reactionary idealism, vulgar evolutionism emerged among the bourgeoisie to oppose materialist dialectics.		In China another name for metaphysics is ''xuánxué.'' For a long period in history whether in China or in Europe, this way of thinking, which is part and parcel of the idealist world outlook, occupied a dominant position in human thought. In Europe, the materialism of the bourgeoisie in its early days was also metaphysical. As the social economy of many European countries advanced to the stage of highly developed capitalism, as the forces of production, the class struggle and the sciences developed to a level unprecedented in history, and as the industrial proletariat became the greatest motive force in historical development, there arose the Marxist world outlook of materialist dialectics. Then, in addition to open and barefaced reactionary idealism, vulgar evolutionism emerged among the bourgeoisie to oppose materialist dialectics.

CriticalResist at 12:23, 12 October 2024

2024-10-12T12:23:16Z

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			{{Library work\|title=On contradiction\|author=Mao Zedong\|written in=August 1937\|published_date=1937\|published_location=China\|type=Lectures}}

	{{transcript\|https://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_17.htm}}		{{transcript\|https://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_17.htm}}

Charhapiti: /* The Identity and Struggle of the Aspects of a Contradiction */

2024-07-21T17:25:27Z

The Identity and Struggle of the Aspects of a Contradiction

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	This being so, there is an utter lack of identity or unity. How then can one speak of identity or unity?		This being so, there is an utter lack of identity or unity. How then can one speak of identity or unity?

	The fact is that no contradictory aspect can exist in isolation. Without its opposite aspect, each loses the condition for its existence. Just think, can any one contradictory aspect of a thing or of a concept in the human mind exist independently? Without life, there would be no death; without death, there would be no life. Without "above", there would be no "below" without "below", there would be no "above". Without misfortune, there would be no good fortune; without good fortune, these would be no misfortune. Without facility, there would be no difficulty without difficulty, there would be no facility. Without landlords, there would be no tenant-peasants; without tenant-peasants, there would be no landlords. Without the bourgeoisie, there would be no proletariat; without the proletariat, there would be no bourgeoisie. Without imperialist oppression of nations, there would be no colonies or semi-colonies; without colonies or semi colonies, there would be no imperialist oppression of nations. It is so with all opposites; in given conditions, on the one hand they are opposed to each other, and on the other they are interconnected, interpenetrating, ~~inter permeating~~ and interdependent, and this character is described as identity. In given conditions, all contradictory aspects possess the character of non-identity and hence are described as being in contradiction. But they also possess the character of identity and hence are interconnected. This is what Lenin means when he says that dialectics studies "how ''opposites'' can be ... ''identical".'' How then can they be identical? Because each is the condition for the other's existence. This is the first meaning of identity.		The fact is that no contradictory aspect can exist in isolation. Without its opposite aspect, each loses the condition for its existence. Just think, can any one contradictory aspect of a thing or of a concept in the human mind exist independently? Without life, there would be no death; without death, there would be no life. Without "above", there would be no "below" without "below", there would be no "above". Without misfortune, there would be no good fortune; without good fortune, these would be no misfortune. Without facility, there would be no difficulty without difficulty, there would be no facility. Without landlords, there would be no tenant-peasants; without tenant-peasants, there would be no landlords. Without the bourgeoisie, there would be no proletariat; without the proletariat, there would be no bourgeoisie. Without imperialist oppression of nations, there would be no colonies or semi-colonies; without colonies or semi colonies, there would be no imperialist oppression of nations. It is so with all opposites; in given conditions, on the one hand they are opposed to each other, and on the other they are interconnected, interpenetrating, interpermeating and interdependent, and this character is described as identity. In given conditions, all contradictory aspects possess the character of non-identity and hence are described as being in contradiction. But they also possess the character of identity and hence are interconnected. This is what Lenin means when he says that dialectics studies "how ''opposites'' can be ... ''identical".'' How then can they be identical? Because each is the condition for the other's existence. This is the first meaning of identity.

	But is it enough to say merely that each of the contradictory aspects is the condition for the other's existence, that there is identity between them and that consequently they can coexist in a single entity? No, it is not. The matter does not end with their dependence on each other for their existence; what is more important is their transformation into each other. That is to say, in given conditions, each of the contradictory aspects within a thing transforms itself into its opposite, changes its position to that of its opposite. This is the second meaning of the identity of contradiction.		But is it enough to say merely that each of the contradictory aspects is the condition for the other's existence, that there is identity between them and that consequently they can coexist in a single entity? No, it is not. The matter does not end with their dependence on each other for their existence; what is more important is their transformation into each other. That is to say, in given conditions, each of the contradictory aspects within a thing transforms itself into its opposite, changes its position to that of its opposite. This is the second meaning of the identity of contradiction.

Charhapiti: /* The Principal Contradiction and the Principal Aspect of a Contradiction */

2024-07-21T16:53:19Z

The Principal Contradiction and the Principal Aspect of a Contradiction

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	There are many contradictions in the process of development of a complex thing, and one of them is necessarily the principal contradiction whose existence and development determine or influence the existence and development of the other contradictions.		There are many contradictions in the process of development of a complex thing, and one of them is necessarily the principal contradiction whose existence and development determine or influence the existence and development of the other contradictions.

	For instance, in capitalist society the two forces in contradiction, the proletariat and the bourgeoisie, form the principal contradiction. The other contradictions, such as those between the remnant feudal class and the bourgeoisie, between the peasant petty bourgeoisie ~~ant~~ the bourgeoisie, between the proletariat and the peasant petty bourgeoisie, between the non-monopoly capitalists and the monopoly capitalists, between bourgeois democracy and bourgeois fascism, among the capitalist countries and between imperialism and the colonies, are all determined or influenced by this principal contradiction.		For instance, in capitalist society the two forces in contradiction, the proletariat and the bourgeoisie, form the principal contradiction. The other contradictions, such as those between the remnant feudal class and the bourgeoisie, between the peasant petty bourgeoisie and the bourgeoisie, between the proletariat and the peasant petty bourgeoisie, between the non-monopoly capitalists and the monopoly capitalists, between bourgeois democracy and bourgeois fascism, among the capitalist countries and between imperialism and the colonies, are all determined or influenced by this principal contradiction.

	In a semi-colonial country such as China, the relationship between the principal contradiction and the non-principal contradictions presents a complicated picture.		In a semi-colonial country such as China, the relationship between the principal contradiction and the non-principal contradictions presents a complicated picture.

Spookfessor: Added historical notes

2024-04-10T11:02:21Z

Added historical notes

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	{{transcript\|https://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_17.htm}}		{{transcript\|https://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_17.htm}}

			This work was originally titled "The Law of the Unification of Contradictions" completed on August 9, 1937. Mao Zedong while in Yan'an taught a series of lectures titled "Dialectic Materialism", twice a week, 4 hours each time, for 3 months from May to August 1937. "The Law of the Unification of Contradictions" was the third part of these lectures.<ref name=":0">{{Web citation\|newspaper=中共中央党史和文献研究院 Research Institute of Party History and Literature of the Central Committee of the Communist Party of China\|title=关于毛泽东《辩证法唯物论（讲授提纲）》早期版本 About the early version of Mao Zedong's "Dialectical Materialism (Lecture Outline)"\|date=2013-12-17\|url=https://www.dswxyjy.org.cn/n1/2019/0621/c423733-31173718.html}}</ref>

			Mao Zedong later renamed it to "On Contradiction." The People's Publishing House included it in the second volume of "Selected Works of Mao Zedong" in March 1952. According to the writing time of "On Contradiction", it should have been included in Volume 1. Later it was moved to Volume 1 when it was reprinted . "People's Daily" published "On Contradictions" on April 1, 1952 .<ref name=":0" />

	== Foreword ==		== Foreword ==

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Changed to pinyin

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	Here Lenin was referring to these two different world outlooks.		Here Lenin was referring to these two different world outlooks.

	In China another name for metaphysics is ''~~hsuan-hsueh~~.'' For a long period in history whether in China or in Europe, this way of thinking, which is part and parcel of the idealist world outlook, occupied a dominant position in human thought. In Europe, the materialism of the bourgeoisie in its early days was also metaphysical. As the social economy of many European countries advanced to the stage of highly developed capitalism, as the forces of production, the class struggle and the sciences developed to a level unprecedented in history, and as the industrial proletariat became the greatest motive force in historical development, there arose the Marxist world outlook of materialist dialectics. Then, in addition to open and barefaced reactionary idealism, vulgar evolutionism emerged among the bourgeoisie to oppose materialist dialectics.		In China another name for metaphysics is ''xuánxué.'' For a long period in history whether in China or in Europe, this way of thinking, which is part and parcel of the idealist world outlook, occupied a dominant position in human thought. In Europe, the materialism of the bourgeoisie in its early days was also metaphysical. As the social economy of many European countries advanced to the stage of highly developed capitalism, as the forces of production, the class struggle and the sciences developed to a level unprecedented in history, and as the industrial proletariat became the greatest motive force in historical development, there arose the Marxist world outlook of materialist dialectics. Then, in addition to open and barefaced reactionary idealism, vulgar evolutionism emerged among the bourgeoisie to oppose materialist dialectics.

	The metaphysical or vulgar evolutionist world outlook sees things as isolated, static and one-sided. It regards all things in the universe, their forms and their species, as eternally isolated from one another and immutable. Such change as there is can only be an increase or decrease in quantity or a change of place. Moreover, the cause of such an increase or decrease or change of place is not inside things but outside them, that is, the motive force is external. Meta physicians hold that all the different kinds of things in the universe and all their characteristics have been the same ever since they first came into being. All subsequent changes have simply been increases or decreases in quantity. They contend that a thing can only keep on repeating itself as the same kind of thing and cannot change into anything different. In their opinion, capitalist exploitation, capitalist competition, the individualist ideology of capitalist society, and so on, can all be found in ancient slave society, or even in primitive society, and will exist for ever unchanged. They ascribe the causes of social development to factors external to society, such as geography and climate. They search in an over-simplified way outside a thing for the causes of its development, and they deny the theory of materialist dialectics which holds that development arises from the contradictions inside a thing. Consequently they can explain neither the qualitative diversity of things, nor the phenomenon of one quality changing into another. In Europe, this mode of thinking existed as mechanical materialism in the 17th and 18th centuries and as vulgar evolutionism at the end of the 19th and the beginning of the 20th centuries. In China, there was the metaphysical thinking exemplified in the saying "Heaven changeth not, likewise the Tao changeth not", [4] and it was supported by the decadent feudal ruling classes for a long time. Mechanical materialism and vulgar evolutionism, which were imported from Europe in the last hundred years, are supported by the bourgeoisie.		The metaphysical or vulgar evolutionist world outlook sees things as isolated, static and one-sided. It regards all things in the universe, their forms and their species, as eternally isolated from one another and immutable. Such change as there is can only be an increase or decrease in quantity or a change of place. Moreover, the cause of such an increase or decrease or change of place is not inside things but outside them, that is, the motive force is external. Meta physicians hold that all the different kinds of things in the universe and all their characteristics have been the same ever since they first came into being. All subsequent changes have simply been increases or decreases in quantity. They contend that a thing can only keep on repeating itself as the same kind of thing and cannot change into anything different. In their opinion, capitalist exploitation, capitalist competition, the individualist ideology of capitalist society, and so on, can all be found in ancient slave society, or even in primitive society, and will exist for ever unchanged. They ascribe the causes of social development to factors external to society, such as geography and climate. They search in an over-simplified way outside a thing for the causes of its development, and they deny the theory of materialist dialectics which holds that development arises from the contradictions inside a thing. Consequently they can explain neither the qualitative diversity of things, nor the phenomenon of one quality changing into another. In Europe, this mode of thinking existed as mechanical materialism in the 17th and 18th centuries and as vulgar evolutionism at the end of the 19th and the beginning of the 20th centuries. In China, there was the metaphysical thinking exemplified in the saying "Heaven changeth not, likewise the Tao changeth not", [4] and it was supported by the decadent feudal ruling classes for a long time. Mechanical materialism and vulgar evolutionism, which were imported from Europe in the last hundred years, are supported by the bourgeoisie.

CriticalResist at 00:35, 7 July 2023

2023-07-07T00:35:05Z

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	25. V. I. Lenin, "Remarks on N. I. Bukharin's ''Economics of the Transitional Period" Selected Works,'' Russ. ed., Moscow-Leningrad, 1931, Vol. XI, p. 357.		25. V. I. Lenin, "Remarks on N. I. Bukharin's ''Economics of the Transitional Period" Selected Works,'' Russ. ed., Moscow-Leningrad, 1931, Vol. XI, p. 357.
	[[Category:Library works by Mao Zedong]]		[[Category:Library works by Mao Zedong]]
			[[Category:Basic Marxism–Leninism study plan by r/communism]]

Amicchan: /* The Identity and Struggle of the Aspects of a Contradiction */

2023-04-27T02:24:57Z

The Identity and Struggle of the Aspects of a Contradiction

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	In studying the particularity of contradiction, unless we examine these two facets--the principal and the non-principal contradictions in a process, and the principal and the non-principal aspects of a contradiction--that is, unless we examine the distinctive character of these two facets of contradiction, we shall get bogged down in abstractions, be unable to understand contradiction concretely and consequently be unable to find the correct method of resolving it. The distinctive character or particularity of these two facets of contradiction represents the unevenness of the forces that are in contradiction. Nothing in this world develops absolutely evenly; we must oppose the theory of even development or the theory of equilibrium. Moreover, it is these concrete features of a contradiction and the changes in the principal and non-principal aspects of a contradiction in the course of its development that manifest the force of the new superseding the old. The study of the various states of unevenness in contradictions, of the principal and non-principal contradictions and of the principal and the non-principal aspects of a contradiction constitutes an essential method by which a revolutionary political party correctly determines its strategic and tactical policies both in political and in military affairs. All Communists must give it attention.		In studying the particularity of contradiction, unless we examine these two facets--the principal and the non-principal contradictions in a process, and the principal and the non-principal aspects of a contradiction--that is, unless we examine the distinctive character of these two facets of contradiction, we shall get bogged down in abstractions, be unable to understand contradiction concretely and consequently be unable to find the correct method of resolving it. The distinctive character or particularity of these two facets of contradiction represents the unevenness of the forces that are in contradiction. Nothing in this world develops absolutely evenly; we must oppose the theory of even development or the theory of equilibrium. Moreover, it is these concrete features of a contradiction and the changes in the principal and non-principal aspects of a contradiction in the course of its development that manifest the force of the new superseding the old. The study of the various states of unevenness in contradictions, of the principal and non-principal contradictions and of the principal and the non-principal aspects of a contradiction constitutes an essential method by which a revolutionary political party correctly determines its strategic and tactical policies both in political and in military affairs. All Communists must give it attention.

	== The Identity and Struggle of the ~~Aspect~~ of a Contradiction ==		== The Identity and Struggle of the Aspects of a Contradiction ==
	When we understand the universality and the particularity of contradiction, we must proceed to study the problem of the identity and struggle of the aspects of a contradiction.		When we understand the universality and the particularity of contradiction, we must proceed to study the problem of the identity and struggle of the aspects of a contradiction.

Deogeo: Undo revision 18901 by Deogeo (talk)

2022-10-16T13:37:51Z

Undo revision 18901 by Deogeo (talk)

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	25. V. I. Lenin, "Remarks on N. I. Bukharin's ''Economics of the Transitional Period" Selected Works,'' Russ. ed., Moscow-Leningrad, 1931, Vol. XI, p. 357.		25. V. I. Lenin, "Remarks on N. I. Bukharin's ''Economics of the Transitional Period" Selected Works,'' Russ. ed., Moscow-Leningrad, 1931, Vol. XI, p. 357.
	~~test~~		[[Category:Library works by Mao Zedong]]