(1) Gottfried Stiehler, “Der dialektische Wederspruch – Formen und Funktionen“, Akademie-Verlag 1967; “The mutual exclusion of opposites – the relationship of opposites to one another is not only due to the moment of unity, of the self-conditioning of the opposites in the expression that they coincide in their intrinsic sides, so the exclusion of the opposites shows itself in the fact that they essential sides of each other are different and each pole represents the opposite of the other the extremes are negatively related to each other: they are polar opposite and carry out an objective mutual negation. / S Marx differentiates between constant and variable capital in that one “affirms” what the other “denies”. Constant capital is something that does not change its value in the production process, variable capital hole which changes its value in the production process. One has bilateral constant and variable capital as a unit of opposition: they embody both capital, so a societal relationship, and they are unrelated to the production process. On the other hand, both are mutually exclusive; Their respective size changes somewhat in the production process. It is not the case that the negative moment is limited to constant capital, as this does not change its value. Rather, the variable capital is also negatively related to the constant capital; de Change in the value of the value that is found in the state is the negation of the behavior of the value of constant capital in the production process. / The negation of the opposites is not total; since opposites are characterized by the simultaneous relationship of self-dependent and self-exclusive, it is always linked with the opposite of the negation, with position. Consequently, opposites do not exclude each other entirely, but their exclusion in one relationship depends on their agreement in another relationship.
(2) Passim: In this context, position and negation always affect essential aspects of the two poles; these are essentially the same, but they are also essentially opposite. From here, by the way, there is an interesting access to Hegel’s thesis that opposites embody an inner contradiction. Hegel established the logical connection between the concept of opposition and the concept of contradiction by showing that each side of the opposite represents an internal contradiction through its simultaneous positive and negative relationship to the other side of the opposite. Hegel was undoubtedly right when he established that the relationship between two opposites does not embody an abstract identity, but is itself of an opposing nature. This is expressed in the fact that there is a simultaneous agreement and disagreement of the poles, which affects the essence of the two opposites and their relationship to one another , results not only from their relationship to one another, but also from the relationship that the two poles realize with other awe. / The exclusion of opposites can be expressed in the fact that one side represents the direct negation of the other [what, how , then of course also applies in an inverted relationship]. Thus, in chemistry, a distinction is made between endothermic and exothermic processes; jee consume heat, these develop heat. The preservation of facts is exactly the opposite in both types of processes with regard to heat. /
(3) Passim: The negation that prevails in relation to these poles is not simply the objective correspondence of the negation deified by formal logic. According to class, the logical negation represents the relationship between such sentences as ‘it rains outside’ and ‘it is not true that it rains outside’. When Klaus wrote that the logical negation corresponds to otherness in reality, then it must be said that the closely opposed processes mentioned are in the relationship of otherness to one another. However, their relationship is not simply based on logical negation. Because the logically opposite of endothermic processes are non-endothermic processes. Under this concept, however, more than just opposites are actually negated, the objective disregard of that relationship, which G. Klaus describes as the transition to the negative concept within a certain subject area. This negation differs from the contradictory negation in the following way: With the latter, things and appearances are divided into two classes [e.g. Working days and non-working people]. These classes are determined against each other by the fact that the complementary A ‘of class A is characterized by the absence of the essential characteristics that constitute class A. Both classes are related to one another only through the negation, through the exclusion of each other. In the dialectical negation in contrasting relationships, however, the ‘negation’ is inextricably linked with the ‘affirmation’. Significant events are firmly connected to each other through a given objective system of relationships [e.g. Proletariat and bourgeoisie through the capitalist mode of production]. In this respect, they already essentially agree with one another. as they are the constituent elements of this relationship system. Although both differ from each other by essential features, at the same time they also agree on essential aspects. In this way, the inner contradictions of the poles are conditioned and realized through dialectical negation. In the case of complementarity, the two sides do not constitute a concrete system of phenomena, they are in a largely external relationship to one another.
(4) Passim: For this reason, this negation can be called ‘abstract negation’, a negation that is defined by the fact that it is not marked in the manner of dialectical negation through the unity of position and negation. Here both classes of dining are related to a complex of specific essential properties; One class represents the positing of the complex set of properties, the other class its annulment, the non-positing. In the case of the dialectic negation of opposites, on the other hand, as has been shown, there is a factual correspondence in essential characteristics. / We started this discussion on the basis of opposing relationships, in which both poles represent a direct negation of the other. There are now other opposites, where the opposition does not come into play in more or less direct ways, although understandably there is also a reciprocal negation. Examples of this are content-form, bear-superstructure, productive forces-production relationships, etc. The difference to the first-mentioned opposing pairs consists in the following: In the first case, the agreement can go very far and the non-agreement can be limited to one characteristic. In the age of all this relationship is more differentiated, more complex; the correspondence is less immediate, more ascertained. Above all, however, the last-mentioned opposites result in a unity of the poles of their existence, i.e., an interaction, which is not always present in the first case. the existence of a metal is not linked to the existence of a certain metalloid; but the presence of productive forces always presupposes the simultaneous existence of production resources and their interaction with them. Both poles actually form a system of reference that is indissoluble in terms of its general structure, in which each of the two poles plays a role fixed by the system. this question will later be taken up again in a different context and examined in more detail. /
(5) Passim: The self-exclusion of opposites can generally be determined by the fact that opposing processes, tendencies, and basic features are inherent in the two sides. The position on the one hand gives rise to the negation on the other, which is why Hegel was able to define the relationship between positive and negative as the basic structure of the contradictions. the opposing character of the processes on the two pools finds obvious expression in such phenomena as attraction and repulsion, assimilation and dissimilation, negative and positive geotropism, excitement and inhibition. The counter-flow is based on the fact that each of the two sides represents a process. The negation of one process represents the position of the other and within the setting of an opposing activity, an opposing tendency of movement, change, development. In the case of opposites that do not embody a process, but a state, these opposing movement trends are slowly solidified to rest which is always relative, conditional.”
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(6) Gottfried Stiehler, “Der dialektische Wederspruch – Formen und Funktionen“, Akademie-Verlag 1967; “ The reversal of opposites as a characteristic of dialectical regularities - In the works of the founders of Marxism, the reversal of opposing terminological terms is reduced in one form. Marx, Engels and Lenin once speak of the fact that one antithesis changes into the other [quantity changes into quality] to fix the change of one phenomenon from one state to the opposite [the relations of production change from the forms of development of the productive forces in their fetters]. The first is an abbreviated form of the second. When switching over the opposites, it is always about the fact that an appearance, through its internal dialectic [which of course does not work independently of external influences], passes from a given to the opposing one. The turning over of the opposites therefore does not primarily consist in the fact that two opposing phenomena carry out a change of position, but rather in the fact that one appearance 'turns' into opposing states of affairs. In colloquial terms, expressions are known such as that the mood of a person or that the weather changes. Here the transition of the appearance from one state to the opposite is grasped, which constitutes the essence of the law of reversing opposites. / The turning over of the opposites is contained in the inner series of dialectic laws and principles of the dialectical method as a trait. It brings the form determination as far as the flexing and development tendencies of the phenomena that obey these laws to express. / (7) Passim: A basic law of dialectics says that quantitative changes turn into qualitative differences. F. Engels put it: 'Turning quantity into quality. The priority here is as follows: It is well known that the development or fundamental change in the features and developments begins with a change in the quantitative characteristics. Quantitative changes are accumulated, which initially remain within the old quality. At one point, however, 'quantity turns into quality'; the quantitative fundamental, a qualitative change occurs and the place he gradual quantitative occurs the other qualitative change. This on the other hand is being replaced by quantitative changes within the new quality. In this way, the quantitative and qualitative exchange. The places become different: quantity changes into quality and quality into quantity; both poles mutually merge into one another. Of course, it is not the case that Quantity becomes quality [resp. vice versa]. The thing or appearance always has quantitative and qualitative characteristics at the same time. But the change in the quantitative characteristics brings about a change in the qualitative determinations at a certain point, and so, by virtue of the dialectical connection between quantity and quality, a new quantity and quality take the place of the old quantity and quality. The reversal of the opposites means nothing else than that the changes in quantity lead to a new quality, which in turn gives room to the further quantitative change. With that, the slaughter of opposites is a form-determining element in the law of the transition from quantity to quality. / (8) Passim: The turning of the opposites characterizes the development in different ways. Development is always characterized by the transition of certain possibilities into the workmanship, by the change in position between possibility and reality. What is possible is also transformed into work through human activity. As Marx emphasized, the living work has to grasp the means of production, 'to increase them from the dead, to transform them from only possible into industrial and handicraft values'. A certain fear changed by its own development or. Polarized characters through the outer ring: from a possible one we become a real state form. The transition from the possibility to the real expresses a regular, necessary, general context; development is always the release of possibilities, their turning into reality. / In contrast to the necessity of this handling, there is the fact that the real can also become the possible. In a well-thought-out process of unfolding, the turning of the actual into the possibility does not represent a necessary, but a possible, accidental process. The transition from the possible to the real corresponds to the fact When the new takes the place of the old; the degradation of the real to the merely possible into the real corresponds to the fact that the new takes the place of the old; the degradation of the real to the merely possible is an expression of the fact that the old is many times still productive Power that there are potencies in conceals themselves, which can be actual if the appropriate conditions exist. In so far as the old is no longer real after the new, but still exists, all possibilities in it are not erased, as a rule, this is expressed in the struggle that the old still fears against the new even after the decisive breakthrough . / (9) Passim: Socialism exists as an objective possibility ready in the side of highly developed capitalism; it is materially prepared by the growing antagonistic social contradictions and by the concentration and centralization of production. The transition from this possibility to the reality of socialism represents an indispensable law of development. The realm of capitalism is abolished; For a long time it only suspends as a possibility, namely as long as the question of who - whom cannot be finally decided. [Of course, capitalism is initially still a working, active force, but it no longer determines the socio-economic basis of the country in question, but this connection only exists after the mere possibility.] Here, consequently, the changeover occurs Consolidation of the socialist world system more and more limited; the prospects for the restoration of capitalism in a single country are diminishing. This already shows that the turning of the real into the possible is less general than the opposite process. (10) Passim: For the steering and management of society in socialism, the indication of interest is that the changing progressive possibilities are realized according to plan and that it must be prevented that the certain realities are reduced to a mere possibility. As is well known, a number of difficulties in socialism arise from the fact that the objective possibilities for the development of it, for increasing mutual productivity, etc. are insufficiently consistent and purposeful performance activity, possibilities that can be reversed by the efforts of the world. Such a shifting of the opposites real into the possible underlies all the disturbing necessary proportion in the widespread development, every unsatisfactory requirement of the initiative of the working, every 'forgotten' proven innovator methods Mere possibilities to prevent the switching over of positive, more fruitful realities This is done by fully adhering to the developmental exploratory journey of socialism, by guaranteeing unlimited development of the initiative of the working people. / The development of new awe-inspirations is marked by the fact that accidental features become necessary, insignificant essential ones, individual ones become general. As a rule, new features do not appear in one form and in a comprehensive way, but they often initially lead to an isolated, coincidental, not yet essential existence. In the lap of the dominant necessary, new, opposing necessities appear in the form of chance. Of course, the moment of necessity resides in these contingencies not only insofar as every contingency participates in necessary, but also in the sense that the contingency is restrained to become a necessity that is expressed here in the necessity of ascending development.' / (11) Passim: Conversely, what was previously necessary can become accidental: it is the same process, at a higher level of maturity and viewed from another side. What is initially accidental has already achieved dominance and has become essential; thus the early necessity and the wise time have been dethroned and the contingency and insignificance have been reduced. / The reversal of these opposites determines the form and direction of development in nature and society. Hegel already pointed out that the development of the production institutions proceeds in such a way that a single accidental technical innovation becomes a general, necessary procedural method. Marx examined the transition from the accidental exchange of goods to a socially necessary phenomenon of the goods that are exchanged with one another, he stated the following: 'Their quantitative exchange ratio is initially entirely accidental. They are interchangeable through the willingness of their owners to mutually sell them. In the meantime, the need for foreign objects of use is established. The constant increase in the exchange makes it a regular social process. ' These words show how a social emergence of the exchange of goods stripped off the characteristics of the accidental, insignificant, individual and turned it into a necessary, essential, general discomfort. Marx also showed this reversal of opposites in the transition from handicraft to manufacture, during which technical upheaval found place in capitalism, in the enforcement of the capitalist Fabric Law and in other phenomena. / (12) Passim: Of great practical importance is this question in socialism in the generalization of the best experiences in the various areas of life, in the rapid and determined dissemination of the ideas of the newcomers. It is a matter of turning a still individual progressive phenomenon into a social rule. The challenge to generalize the new is tied to the ideological education of the labor force and has the goal of turning spontaneous into conscious action and replacing individualism with socialist collectivism. While before the individual worker was mainly interested in their own performance, in a social collective the interest goes to the fact that the whole community achieves high performance. These phenomena show that the development in society is characterized in many ways by the reversal of opposites. The knowledge and conscious use of this regularity and theological educational work in socialism. "
Marx Caesar Asimov 