The cornerstone of historical materialism is class struggle as the motor driving historical change. So, what is the role of labor in historical development?

Now that we have talked about the Marxist theory of knowledge and examined the meaning and function of dialectical materialism, let’s look at how that is applied to studying the historical development of society. Marx called this “the materialist conception of history,” or historical materialism. It is historical materialism that demonstrates the link between dialectical materialism and political economy. Here we have dialectical materialism applied to history.

In our study of the three laws of dialectics presented by Engels, we’ve examined the law of contradiction and the law of the transformation of quantity into quality. Finally, Engels says that the third law of dialectics is the “law of the negation of the negation.”

Now that we’ve gone into some detail on contradiction, let’s look at the question of the transformation of quantity into quality.

In our last article we looked at some of the core concepts of dialectical materialism. We broke down the meaning of contradiction, and we looked at how contradictions develop unevenly in complex processes, into principal and secondary contradictions. We also looked at how any given contradiction has its own principal and secondary aspects, with the principal aspect playing the dominant role. Now let's look more closely at identity in contradiction and the role of antagonism in resolving contradictions of different types.

Friedrich Engels lists three laws of dialectics, but, as we shall see, the most important is the law of contradiction, which he calls the law of the interpenetration of opposites. Before we discuss the other two (the transformation of quantity into quality, and the negation of the negation), let’s look closely at contradiction.

In our last article we saw that Marxism-Leninism bases itself on a materialist worldview. But we saw, at the same time, that materialism as it came to be understood with the rise of bourgeois society was still metaphysical in its method of analysis. At this point, let’s look at the difference between the metaphysical and dialectical method. Then we can better understand how Karl Marx established the philosophical basis of revolutionary science, dialectical materialism.

When we talk about the philosophy that forms the basis of Marxism-Leninism, we say that that philosophy is dialectical materialism. At this point in our series on the theoretical concepts of Marxism-Leninism, we are going to focus on the materialism of dialectical materialism and try to come to a clear understanding of what that means. And to do that, we’re going to also look at materialism’s philosophical opposite: idealism.

In the last article in our series on Marxist-Leninist theoretical concepts, on Marxist epistemology, How We Learn: Theory and Practice, we looked at the process of cognition from a dialectical materialist point of view. In this article we’re going to look at how this plays out from an organizational and practical perspective. Theory and practice are linked together, both for us as individuals and for revolutionary organizations and mass organizations in popular struggles.

At this point in our series, it would serve us well to zoom in on the process by which practice becomes theory, and vice versa. Stalin said that “theory is the experience of the working-class movement in all countries taken in its general aspect.” This is a good summation, but what does that really mean?