While discussing the definition and content of the law of unity of opposition, Lenin proposed two concepts of development, pointing out that the dialectical concept of development believes that development is the unity of opposites.

While discussing the definition and content of , Lenin proposed two concepts of development, pointing out that the dialectical concept of development believes that development is the unity of opposites. Next, the difference and opposition between dialectics and metaphysics are further explained in paragraphs 9 and 10.

(1) Two basic development views

Lenin said: "There are two basic development (evolutionary) views", namely, the two basic opposite development views, dialectics and metaphysics. When using the certain term "basic", Lenin wrote in brackets, "Or two possible? Or two common in history?" This shows that Lenin is still considering how to use words to make precise provisions. Lenin repeatedly considers each term and takes a cautious and serious attitude. However, here, Lenin tends to put forward the "two basic" development perspectives.

Chairman Mao developed Lenin's thoughts in " Contradiction Theory ", not only citing the concept of " two basic " development view, but also pointed out: " has always had two views on the laws of cosmic development in the history of human cognition. One is the view of metaphysics and the other is the view of dialectics, forming two opposite cosmic views ."

This raises the opposition between dialectics and metaphysics to the status of cosmic views, and to an equal position of opposition with materialism and idealism . Materialism and idealism are cosmic views that illustrate the origin and essence of the world or the universe, while dialectics and metaphysics are cosmic views that illustrate the state and mode of existence of the world or the universe. Chairman Mao also said: " In philosophy, materialism and idealism are opposite and unification . These two things are fighting each other. There are also two things, called dialectics and metaphysics, which are also unity and unification of opposite and struggle each other. When talking about philosophy, these two pairs are indispensable. "

Regarding development, Lenin is also called evolution. There are divergent understandings in the category of evolution. In "Anarchism or Socialism?" Stalin once regarded evolution as quantitative change only. He said: "'s dialectical method says that there are two forms of movement, namely the form of evolution and the form of revolution ." " From the perspective of dialectical method, evolution and revolution, quantitative change and qualitative change are the two necessary forms of the same movement ." In fact, the evolution that Stalin talked about is just metaphysics' understanding of evolution. Metaphysics' understanding of development also rejects qualitative change.

Dialectically understands development and evolution, both including quantitative change and qualitative change. They are categories of equal meaning. Lenin viewed it. He used the two categories of development and evolution equally. We should not and should not confuse the evolution of dialectics with the " evolution " of vulgar evolution theory. Lenin pointed out: " must understand evolution more accurately, regard it as the generation and elimination of everything, and the mutual transformation of ."

As for evolution theory evolution, the evolution of is also different from the vulgar evolution theory " evolution ". Engels said, " evolution theory proves how to move forward step by step due to the continuous struggle of inheritance and adaptation, on the one hand, it evolves to the most complex plant, and on the other hand, it evolves to human ." It can be seen that Darwin's theory of evolution does not deny qualitative change, it is one of the natural science foundations of the development (evolution) view of dialectics.

Lenin’s proposal on two basic development (evolution) views is a summary of the history of human cognition and the inheritance and development of Marx and Engels’ thoughts. Dialectics and metaphysics are fundamentally opposed views on the state and mode of existence of the universe, fundamentally opposed views on the laws of the development of the universe, and two fundamentally opposed research methods and thinking methods.

(2) The characteristics and keys of dialectics and metaphysics

Lenin pointed out: The metaphysical concept of development "thinks that development is reduction and increase, and is repetition." This view of development is the most typical example of the vulgar evolution theory of bourgeois .Metaphysics is characterized by looking at the world from an isolated, static and one-sided perspective, but some metaphysical philosophers have adopted a one-sided recognition of change and development and made a metaphysical misinterpretation of change and development. Especially by the late 19th and early 20th centuries, as Lenin said, the principle of development seemed to "everyone had agreed", but for metaphysical philosophers, this was a vulgar "consent", a denial of "consent" to produce, eliminate and transform. This is the bourgeois theory of vulgar evolution, which can also be called the vulgar development concept. They only recognize quantitative change and repetition, and deny qualitative change and leap.

Why does this metaphysical isolation, static and one-sided view of the world, and vulgar recognition of development that only recognizes quantitative change and repetition and denies qualitative change and leap? The key and fundamental reason here is that metaphysicists do not understand or deny that there is a unity of contradictions or opposites in everything.

Because metaphysicists do not understand or deny the struggle between contradictions and opposites causes the development of things. Do not understand or deny the opposing things can be interdependent and transformed with each other, which will naturally lead to denying the universal connection between the world's and eternal development, denying the inner inevitable movement of things themselves, denying the qualitative change and leap of things, denying the richness and colorful and living content of things in the world, and even moving towards idealism and religious mysticism.

Lenin pointed out: ", according to the first view of movement, its motivation, source, motivation, and motivation are ignored (or this source is moved to the outside - to the god, subject, etc.) ". The so-called " first view of movement " here, namely the metaphysical development (evolution) view. Since it does not understand or deny the unity of opposition in things at all, it will inevitably lead to denying the inevitable movement of things themselves and denying the inner motivation and source of things themselves.

This view of movement and development is the mechanical concept of movement and vulgar evolution, and is the metaphysical external cause theory or passive theory. In fact, it will inevitably lead to idealism and religious theology, or in fact it is idealism and religious theology. Although it is still a materialist theory to look at individual things, it can only be mechanical materialism. For example, looking at everything and looking at the cause of movement from outside matter will inevitably seek help from the subject and God, and this can only be idealism and religious theology.

Moreover, the external cause theory and passive theory of mechanical theory can only turn to the subject and god in the end. Newton 's mechanical theory External theory. When explaining the origin of the movement of the solar system, the " first driving force " had to " moved to the god, the subject, etc. and went to ". This shows that metaphysics can naturally merge with idealism.

Lenin also pointed out: "The first view of is rigid, poor, and exhausted ." This vividly summarizes the characteristics of the metaphysical development viewpoint. Metaphysics regards things as static and unchanging. Everything is like this in the past, now, and forever in the future. The world has become a dead world. This is of course a " rigid " view. Metaphysics can also one-sidedly recognize development. " believes that development is reduction and growth, and is repeated ", but it simply denies qualitative change and leap, denies the metabolism of things, and regards the rich and colorful world as a very simple and monotonous world. This is of course a " poor " view.

Metaphysics believes that development is driven by external forces, everything in the world is passive and passive, and the changes and development of things do not have their own internal motivation and source, and the world is regarded as a lifeless world, not a living world. This view is of course a " exhausted " view. This metaphysical view of " rigid, poor, and exhausted " cannot help and guide people to understand the real situation of the objective world, and cannot guide and promote the development of science.

Regarding the development concept of dialectics, Lenin clearly pointed out; " believes that development is the unity of opposites (unification is divided into two mutually exclusive oppositions and their mutual correlation) ." The fundamental difference between dialectics and metaphysics is whether to recognize the unity of oppositions. Contrary to the characteristics of metaphysics, dialectics looks at the world from a connection, development and comprehensive perspective, and sees everything as universal connection and eternal development.

Dialectics believes that in the internal and external connections of all things, the most important and essential connection is the relationship between opposite and unity; in the changes and development of all things, their motivation and real content are also unity of opposite and unity. In this way, it shows the inevitable movement of things themselves, and the qualitative change and leap in development. This reveals the comprehensive and rich content of eternal development and the infinite qualitative diversity of the world.

Lenin pointed out: "HTM9 According to the second viewpoint, the main focus is on the source of the 'self' movement ." The so-called " second viewpoint " here is the development (evolution) view of dialectics. Because it recognizes that there is an unification of opposition and contradictions in everything promote the development of things, it reveals the internal motivation and source of the development of things, and shows that the development of things is an inevitable movement of itself, thus fundamentally denying the role of God and subject outside the material world, and completely drawing a clear line with idealism and religious theology.

At the same time, Lenin talks about "'s main attention " here, rather than talking about all attention. This is not completely denying the existence of external factors, that is, the existence of external factors in the material world relative to every specific thing. This means that dialectics believes that the interaction between things is also a reason that promotes the change and development of things. Lenin also pointed out: "The second view of is the living ." It visually summarizes the characteristics of the development view of dialectics.

dialectics takes the contradiction of things as the driving force and actual content of development, which reveals the world's continuous metabolism and vigorous life, thus explaining the all-inclusive rich content and infinite vitality of development and change. This living dialectic is the only correct methodology to guide scientific development and social practice.

To sum up, dialectics and metaphysics are two fundamentally opposite views of the universe. Their differences and oppositions are reflected in many aspects, but the fundamental key lies in whether development is recognized as the unity of opposites. Dialectics regards the unity of opposition as the fundamental principle of development. Lenin grasped the key points in the "Problem" and concisely expressed the development view of dialectics as: " development is the unity of opposites. " clearly reveals the fundamental key to the opposition between dialectics and metaphysics, further argues that the unity of opposites is the essence and core of dialectics, and argues that " can briefly determine dialectics as the doctrine of the unity of opposites ."