Curriculum & How to Join

This space will be updated with course materials, reading, links, etc.

Joining

Register a Matrix account somewhere, anywhere. You can follow instructions to register a genzedong account (optional) here: https://lemmygrad.ml/post/1294067
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3. Access the classes by going to open an existing server/space.

4. Join all the channels

Overview

This course is designed to give learners the quickest possible introduction to and deepening the understanding of Marxism-Leninism and Juche. It is dynamically adjusted to the skill level and needs of the learners, so that even well-read Marxists can participate and enrich their knowledge. Since classes are learner-centered and conversation-driven, then no class will ever be the same. The curriculum itself is also flexible and changes according to the needs and curiosities of the individual learners. Reading is encouraged but the course is designed as more of a curiosity-driven exploration to answer questions about all the fundamentals, rather than a strict reading list. We are building the capacity for critical inquiry through and within the theoretical framework of Marxism-Leninism and/or Juche to understand, apply, and defend its logic.

Basically, it is like group and individual tutoring with a pre-planned structure.

Learners are encouraged to browse the ProleWiki:Library for reading materials on their own time.

Learners do not have to do any preparation, pre-reading, homework or outside reading to progress within the course, only participation is required
Reading this curriculum is also not required, the curriculum shows what is to be covered but is not the final say, the final say is the needs of the learners
The course is designed around the needs of the learner and towards attaining mastery of all the essentials so that the learner can be empowered to engage autonomously with theory and the world in a coherent and agile way once the course has ended
Please come with all your questions and a desire to learn
See [[1]] for essay guidelines if you choose to write essays.

Classes taught by Charhapiti

1. Dialectical materialism

Objective: Learn to think dialectically

Before we can read specific theories we need to get into the right headspace and inoculate ourselves away from dogmatism, so we can read without getting too attached or bookish. ML and Juche are not to be treated as doctrines. Dialectical materialism will make us independent and critical thinkers when tasked with many questions and theories. ML and Juche theory both demand that we be able to think on our own and in a principled way, solving our own problems and solving new problems in a scientific manner. That is why learning dialectical materialism is the primary task.

Time: 60 minutes.

Skills

Learn what dialectical materialism is by asking questions about it.
Be able to take any current event, historical phenomenon, or natural phenomenon and explain how it works dialectically.

Homework (Optional):

Write an APA formatted essay on dialectical materialism, defining what it is and why it is necessary.

Suggested sources:

Lesson Plan

Stage: Lead-in

Time: 1 min

TODO:

Explain that the "thesis, antithesis, synthesis" thing is more Hegelian than Marxist, and that it is a overly mechanical approach to dialectical materialism, will only become a mental trap, and we won't be using it. We'll do something else instead.

Stage: Activity 1: Basic Questions

Pair up group activity. Pairs take turns asking and answering questions in front of the class, guided by the teacher. (Or if people are too shy, use break-out groups.)

Time: 30 min

TODO:

   1. What is materialism? Name examples. ("Reality stems from material conditions, not ideas." “The material world exists outside of human consciousness of it”.)
   2. What is the opposite of materialism? (Idealism) Describe it. Name examples.
   3. How old is the philosophy of materialism? (A few thousand years old.)
   4. Which came first? Materialism or idealism? (Both.)
   5. What has been the dominant philosphy for thousands of years, idealism or materialism?
   6. Why has idealism been the dominant philosophy and materialism was marginalized?
   7. What is dialectics? (Everything exists in networks of mutual influence, reality is in constant flux, stability is temporary, internal contradictions generate change.)
   8. What is the opposite of dialectics? (Metaphysics.)
   9. What is metaphysics? How does it differ from dialectics? (Dialectics sees everything as related and connected. Metaphysics sees things as static and separate.)
   10. What are some examples of metaphysical thinking? (Either/or, racism, static categories)
   11. Is dialectics the same thing as dialectical materialism? (No, dialectics can be idealist.)
   12. What is dialectical idealism? Name examples. (Buddhism, Aveda Vedanta, Hegelianism)
   13. How old is dialectical idealism? (About 1000 years old, still less old than metaphysics.)
   14. Why did metaphysics come before dialectics?
   15. Did dialectical materialism exist in ancient times? Why not? (Technological advances made it possible for humans to observe materialist dialectics in nature.)
   16. Did dialectical materialism exist partially in ancient times? (Yes, some philosophers approached dialectical materialism in some of their observations, but never a complete system, often their systems were also marked by idealism or metaphysics.)

Stage: Activity 2: Dialectics of Nature

Time: 30 min

TODO:

   17. How can dialectical materialism be observed in nature? Name some examples. (Quantum mechanics, historical materialism, cell division aka mitosis.)
   18. How does mechanical materialism differ from dialectical materialism? (It’s metaphysical.)
   19. What are the three laws of dialectics? (Unity of opposites, negation of negation, quantity to quality and quality to quantity.)
   20. What is the law of quantity into quality? How does it work? (Boiling water.)
   21. What is the law of quality into quantity? How does it work? (Melting ice, seed germination)
   22. What does metaphysics think about change? (Accidental or mechanical.)
   23. What does metaphysics think about contradictions? (Errors to be fixed/corrected.)
   24. What does metaphysics think about interconnectedness of the universe? (Ignores it.)
   25. What is the object of analysis in metaphysics? (Static ‘things’ in themselves.)
   26. What is the object of analysis in dialectics? (Processes and relations.)
   27. What does dialectics tell us about change? (It is the only constant.)
   28. What is the basis of all change? (Contradiction is the basis for all movement, development, and change.)
   29. What does dialectics tell us about opposites – are they eternally in contradiction? (No.)
   30. Are opposites synonymous with contradictions? (Yes!)
   31. Are all contradictions (opposites) antagonistic? (No!)
   32. When considering contradictions, what are their components? (There are always two poles, and one pole always dominates.)
   33. When considering contradictions, are internal contradictions more or less significant than external contradictions? (Yes!) Why is this important?
   34. When considering contradictions, what is a primary contradiction? Why is it important?
   35. In what pattern does dialectical materialism occur? Why? (The new qualitative state transcends the old but incorporates some of its material basis, allowing development to proceed at a higher level where new quantitative changes become possible.)
   36. When a country is imperialist, is it all powerful or does it contain the seed of its demise?

Stage: Activity 3: History of Dialectics

Time: 30 min?

TODO:

Lead-in question:

What is modernity? (Capitalism)

Materialist philosophers

Thinkers and Period: Focuses on Mozi (~500–420 BC), Laozi (6th century BC), Confucius (551–479 BC), and Yang Zhu. Analyzes pre-Qin dynasty philosophy (5th–3rd centuries BC), predating 700 AD by over a millennium.
Materialist Traditions: Mozi invented Mohoism and is presented as China's earliest materialist thinker, advocating "agrarian communism" and rejecting feudal luxury. His philosophy emphasized mutual love and practical welfare, contrasting with Confucian idealism. Yang Zhu (cited via Confucian critics) is described as a materialist and Epicurean who promoted individualism—reflecting emerging commodity production in feudal China. His original works were suppressed.
Materialist philosophers in India, the Charvaka: According to claims of Debiprasad Chattopadhyaya, the traditional name of Charvaka is Lokayata. It was called Lokayata because it was prevalent (ayatah) among the people (lokesu), and meant the world-outlook of the people. The dictionary meaning of Lokāyata (लोकायत) signifies "directed towards, aiming at the world, worldly". The name Lokāyata, for example, is found in Chanakya's Arthashastra, which refers to three ānvīkṣikīs (अन्वीक्षिकी, literally, examining by reason, logical philosophies) – Yoga, Samkhya and Lokāyata. However, Lokāyata in the Arthashastra is not anti-Vedic, but implies Lokāyata to be a part of Vedic lore. Lokāyata here refers to logic or science of debate (disputatio, "criticism"). Rudolf Franke translated Lokayata in German as "logisch beweisende Naturerklärung", that is "logically proving explanation of nature". The "Charvaka" or Lokayata were materialists who were caricaturized as hedonists by the idealists of their time. They also opposed the caste system. They were all slaughtered and their books destroyed, so now only what remains of them is told through third hand accounts. In Silāṅka's commentary on Sūtra-kṛtāṅgna, the oldest Jain Āgama Prakrt literature, he has used four terms for Cārvāka, namely, (1) Bṛhaspatya (2) Lokāyata (3) Bhūtavādin (4) Vāmamārgin.
Indian Buddhists, such as Dharmakirti (fl. c. 6th or 7th century) and others, developed distinctive theories of atomism, for example, involving momentary (instantaneous) atoms (kalapas) that flash in and out of existence. Preliminary instances of atomism are found in the works of Vedic sage Aruni, who lived in the 8th century BCE, especially his proposition that "particles too small to be seen mass together into the substances and objects of experience" known as kaṇa.
Preliminary instances of atomism are found in the works of Vedic sage Aruni, who lived in the 8th century BCE,[dubious – discuss] especially his proposition that "particles too small to be seen mass together into the substances and objects of experience" known as kaṇa. Although kana refers to "particles" not atoms (paramanu). Some scholars such as Hermann Jacobi and Randall Collins have compared Aruni to Thales of Miletus in their scientific methodology, calling them both as "primitive physicists" or "proto-materialist thinkers". Later, the Charvaka, and Ajivika schools of atomism originated as early as the 7th century BCE. Bhattacharya posits that Charvaka may have been one of several atheistic, materialist schools that existed in ancient India. The Nyaya–Vaisesika school developed theories on how kaṇas combined into more complex objects.[35]; scholars[who?] date the Nyaya and Vaisesika texts from the 9th to 4th centuries BCE. Vaisesika atomists posited the four elemental atom types, but in Vaisesika physics atoms had 25 different possible qualities, divided between general extensive properties and specific (intensive) properties. The Nyaya–Vaisesika atomists had elaborate theories of how atoms combine. In Vaisesika atomism, atoms first combine into tryaṇukas (triads) and Dvyaṇuka (dyad) before they aggregate into bodies of a kind that can be perceived.
Ajivika is a "Nastika" school of thought whose metaphysics included a theory of atoms or atomism which was later adapted in the Vaiśeṣika school, which postulated that all objects in the physical universe are reducible to paramāṇu (atoms), and one's experiences are derived from the interplay of substance (a function of atoms, their number and their spatial arrangements), quality, activity, commonness, particularity and inherence. Everything was composed of atoms, qualities emerged from aggregates of atoms, but the aggregation and nature of these atoms was predetermined by cosmic forces. The school founder's traditional name Kanada means 'atom eater', and he is known for developing the foundations of an atomistic approach to physics and philosophy in the Sanskrit text Vaiśeṣika Sūtra. His text is also known as Kanada Sutras, or Aphorisms of Kanada.
Medieval Buddhist atomism, flourishing around the 7th century, was very different from the atomist doctrines taught in early Buddhism. Medieval Buddhist philosophers Dharmakirti and Dignāga considered atoms to be point-sized, durationless, and made of energy. In discussing the two systems, Fyodor Shcherbatskoy (1930) stresses their commonality, the postulate of "absolute qualities" (guna-dharma) underlying all empirical phenomena. Still later, the Abhidhammattha-sangaha, a text dated to the 11th or 12th century, postulates the existence of rupa-kalapa, imagined as the smallest units of the physical world, of varying elementary composition.[50] Invisible under normal circumstances, the rupa-kalapa are said to become visible as a result of meditative samadhi.
In the 5th century BC, Leucippus and his pupil Democritus proposed that all matter was composed of small indivisible particles which they called "atoms".
Epicurus (341–270 BCE) studied atomism with Nausiphanes who had been a student of Democritus. Although Epicurus was certain of the existence of atoms and the void, he was less sure we could adequately explain specific natural phenomena such as earthquakes, lightning, comets, or the phases of the Moon. Few of Epicurus' writings survive, and those that do reflect his interest in applying Democritus' theories to assist people in taking responsibility for themselves and for their own happiness—since he held there are no gods around that can help them. (Epicurus regarded the role of gods as exemplifying moral ideals.)
Epicurus' ideas re-appear in the works of his Roman follower Lucretius (c. 99 BC – c. 55 BC), who wrote On the Nature of Things. This Classical Latin scientific work in poetic form illustrates several segments of Epicurean theory on how the universe came into its current stage; it shows that the phenomena we perceive are actually composite forms. The atoms and the void are eternal and in constant motion. Atomic collisions create objects, which are still composed of the same eternal atoms whose motion for a while is incorporated into the created entity. Lucretius also explains human sensations and meteorological phenomena in terms of atomic motion.
While Aristotelian philosophy eclipsed the importance of the atomists in late Roman and medieval Europe, their work was still preserved and exposited through commentaries on the works of Aristotle. In the 2nd century, Galen (AD 129–216) presented extensive discussions of the Greek atomists, especially Epicurus, in his Aristotle commentaries.
Heraclitus, see below.
The Milesians before Heraclitus had a view called material monism which conceived of certain elements as the arche – Thales with water, Anaximander with apeiron, and Anaximenes with air. Since antiquity, philosophers have concluded that Heraclitus construed of fire as the arche, the ultimate reality or the fundamental element that gave rise to the other elements
Atomistic philosophies are found very early in Islamic philosophy and were influenced originally by earlier Greek and, to some extent, Indian philosophy. Islamic speculative theology in general approached issues in physics from an atomistic framework.
"It is commonly assumed that historical materialism was first developed by Karl Marx, whose philosophy is often equated with this idea. The following paper challenges this opinion by showing that historical materialism, understood as a general position within the philosophy of history, can be traced back to two generally unheralded Chinese thinkers: Liu Zongyuan (773-819) and Li Gou (1009-1059). Historical materialism is here understood as a standpoint built on three tenets: (1) a belief in the dependence of culture on the material fundaments of social life; (2) the interpretation of human history through the prism of structural transformations; and (3) understanding political and economic relationships in terms of antagonism between social groups."

Dialectical philosophers

Dialectical Elements: Lao-tse's Taoism: Explores dialectical principles like the "permeation of opposites" (e.g., being/non-being, beauty/ugliness) and transformation through contradiction. Comparable to Hegelian dialectics but rooted in natural cosmology. Yih-king (I Ching): Ancient text (~1143 BC) framing change through polarities (Yang/Ying, light/dark), later influencing Lao-tse. Interpreted as a dialectical system for understanding cosmic and social flux.
Heraclitus (/ˌhɛrəˈklaɪtəs/; Ancient Greek: Ἡράκλειτος Hērákleitos; fl. c. 500 BC) was an ancient Greek pre-Socratic philosopher from the city of Ephesus, which was then part of the Persian Empire. He exerts a wide influence on Western philosophy, both ancient and modern, through the works of such authors as Plato, Aristotle, Georg Wilhelm Friedrich Hegel, Friedrich Nietzsche, and Martin Heidegger. Little is known of Heraclitus's life. He wrote a single work, of which only fragments survive. Even in ancient times, his paradoxical philosophy, appreciation for wordplay, and cryptic, oracular epigrams earned him the epithets "the dark" and "the obscure". He was considered arrogant and depressed, a misanthrope who was subject to melancholia. Consequently, he became known as "the weeping philosopher" in contrast to the ancient atomist philosopher Democritus, who was known as "the laughing philosopher". The central ideas of Heraclitus's philosophy are the unity of opposites and the concept of change. Heraclitus saw harmony and justice in strife. He viewed the world as constantly in flux, always "becoming" but never "being". He expressed this in sayings like "Everything flows" (Greek: πάντα ῥεῖ, panta rhei) and "No man ever steps in the same river twice". This insistence upon change contrasts with that of the ancient philosopher Parmenides, who believed in a reality of static "being". Heraclitus believed fire was the arche, the fundamental stuff of the world. In choosing an arche Heraclitus followed the Milesians before him — Thales of Miletus with water, Anaximander with apeiron ("boundless" or "infinite"), and Anaximenes of Miletus with air. Heraclitus also thought the logos (lit. word, discourse, or reason) gave structure to the world. The hallmarks of Heraclitus's philosophy are the unity of opposites and change, or flux. According to Aristotle, Heraclitus was a dialetheist, or one who denies the law of noncontradiction (a law of thought or logical principle which states that something cannot be true and false at the same time). Also according to Aristotle, Heraclitus was a materialist. Attempting to follow Aristotle's hylomorphic interpretation, scholar W. K. C. Guthrie interprets the distinction between flux and stability as one between matter and form. On this view, Heraclitus is a flux theorist because he is a materialist who believes matter always changes. There are no unchanging forms like with Plato or Aristotle. Several fragments seem to relate to the unity of opposites.[46] For example: "The straight and the crooked path of the fuller's comb is one and the same"; "The way up is the way down"; "Beginning and end, on a circle's circumference, are common"; and "Thou shouldst unite things whole and things not whole, that which tends to unite and that which tends to separate, the harmonious and the discordant; from all things arises the one, and from the one all things. "Over time, the opposites change into each other: "Mortals are immortals and immortals are mortals, the one living the others' death and dying the others' life"; "As the same thing in us is living and dead, waking and sleeping, young and old. For these things having changed around are those, and those in turn having changed around are these"; and "Cold things warm up, the hot cools off, wet becomes dry, dry becomes wet." Since Plato, Heraclitus's theory of flux has been associated with the metaphor of a flowing river, which cannot be stepped into twice: "On those who step into the same rivers, different and different waters flow" – Arius Didymus, quoted in Stobaeus. Heraclitus said "strife is justice"[aw] and "all things take place by strife". He called the opposites in conflict ἔρις (eris), "strife", and theorized that the apparently unitary state, δίκη (dikê), "justice", results in "the most beautiful harmony", in contrast to Anaximander, who described the same as injustice. Aristotle said that Heraclitus disagreed with Homer because Homer wished that strife would leave the world, which according to Heraclitus would destroy the world; "there would be no harmony without high and low notes, and no animals without male and female, which are opposites". Heraclitus suggests that the world and its various parts are kept together through the tension produced by the unity of opposites, like the string of a bow or a lyre.
History of Dialectics https://en.prolewiki.org/wiki/Historical_forms_of_dialectics

Stage: Activity 4: Applied Dialectics

Time: 30 min?

TODO:

What is dialectical materialism applied to: gender, history, physics, etc.?
Dialectical materialism - same as or different from historical materialism?
What can dialectical materialism tell us about the liberation struggles (against imperialism) of Iran-Israhell war, Chinese revolution, USSR, Cuba, Laos, Vietnam? Are internal or external contradictions more significant?
In what fields is dialectical materialism relevant?: Physics (Quantum mechanics, relativity, cosmology, particle physics), chemistry (organic/inorganic, biochemistry, materials science), biology (genetics, evolution, ecology, neuroscience), geology, meteorology, oceanography, engineering, AI, medicine, agriculture, energy, economics, governance, international relations, power dynamics, social structures, inequality, urbanization, cultural evolution, ethnography, archaeology, psychology, neurology, consciousness, philosophy, ethics, epistemology, aesthetics, language, culture, history, arts, music, dance, literature, symbolism, wisdom, time, causality, free will, spirituality, relationships, self-improvement, emotional intelligence, life skills, law, justice, human rights, public policy, community building, politics, business, problem solving, future predictions.
Select a current event, historical phenomenon, or natural phenomenon to explain how it works dialectically.

Stage: Activity 5: Comprehending the Unity of Opposites in Context

In this activity we read selected quotes to check our comprehension.

Time:

TODO:

Class takes turns reading the quote, then round table discussion to check comprehension.

All reactionaries are paper tigers. In appearance, the reactionaries are terrifying, but in reality they are not so powerful. From a long-term point of view, it is not the reactionaries but the people who are really powerful.

"Talk with the American Correspondent Anna Louise Strong" (August 1946), Selected Works, Vol. IV, p. 100.

Just as there is not a single thing in the world without a dual nature (this is the law of the unity of opposites), so imperialism and all reactionaries have a dual nature - they are real tigers and paper tigers at the same time. In past history, before they won state power and for some time afterwards, the slave-owning class, the feudal landlord class and the bourgeoisie were vigorous, revolutionary and progressive; they were real tigers. But with the lapse of time, because their opposites - the slave class, the peasant class and the proletariat - grew in strength step by step, struggled against them more and more fiercely, these ruling classes changed step by step into the reverse, changed into reactionaries, changed into backward people, changed into paper tigers. And eventually they were overthrown, or will be overthrown, by the people. The reactionary, backward, decaying classes retained this dual nature even in their last life-and-death struggles against the people. On the one hand, they were real tigers; they devoured people, devoured people by the millions and tens of millions. The cause of the people's struggle went through a period of difficulties and hardships, and along the path there were many twists and turns. To destroy the rule of imperialism, feudalism and bureaucrat-capitalism in China took the Chinese people more than a hundred years and cost them tens of millions of lives before the victory in 1949. Look! Were these not living tigers, iron tigers, real tigers? But in the end they changed into paper tigers, dead tigers, bean-curd tigers. These are historical facts. Have people not seen or heard about these facts? There have indeed been thousands and tens of thousands of them! Thousands and tens of thousands! Hence, imperialism and all reactionaries, looked at in essence, from a long-term point of view, from a strategic point of view, must be seen for what they are - paper tigers. On this we should build our strategic thinking. On the other hand, they are also living tigers, iron tigers, real tigers which can devour people. On this we should build our tactical thinking.

Speech at the Wuchang Meeting of the Political Bureau of the Central Committee of the Communist Party of China (December 1, 1958), quoted in the explanatory note to "Talk with the American Correspondent Anna Louise Strong", Selected Works, Vol. IV, pp. 98-99.* https://en.prolewiki.org/wiki/Library:Quotations_from_Chairman_Mao_Tse-tung

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.
Identity, unity, coincidence, interpenetration, inter permeation, interdependence (or mutual dependence for existence), interconnection or mutual co-operation--all these different terms mean the same thing and refer to the following two points: first, the existence of each of the two aspects of a contradiction in the process of the development of a thing presupposes the existence of the other aspect, and both aspects coexist in a single entity; second, in given conditions, each of the two contradictory aspects transforms itself into its opposite. This is the meaning of identity.
Lenin said: "Dialectics is the teaching which shows how opposites can be and how they happen to be (how they become) identical--under what conditions they are identical, transforming themselves into one another,--why the human mind should take these opposites not as dead, rigid, but as living, conditional, mobile, transforming themselves into one another. [16]"
What does this passage mean?
The contradictory aspects in every process exclude each other, struggle with each other and are in opposition to each other. Without exception, they are contained in the process of development of all things and in all human thought. A simple process contains only a single pair of opposites, while a complex process contains more. And in turn, the pairs of opposites are in contradiction to one another.
That is how all things in the objective world and all human thought are constituted and how they are set in motion.
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, 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.

https://en.prolewiki.org/wiki/Library:On_contradiction

Between the two there is nothing in common; one cannot be both alive and dead, for the two are opposite things and completely contrary to each other.
To see things in this way is to view them superficially. Upon closer examination, it will be seen firstly, that they cannot be opposed, nor even can they be so brutally separated, since experience and reality show us that death continues life and that it derives from the living.
As for life, can it derive from death? Yes. The transformation of the elements of the dead corpse will give birth to other lives and be used as fertilizer for the earth, making it more fertile, for example. Death, in many cases, will help life; death will enable life to be born; and, in living bodies themselves, life is only possible because there is a continual replacement of dead cells by those which are newly-born. (See Translator’s notes.)
Hence, life and death are constantly being transformed into each other, and in everything we observe the invariability of this great law: everywhere, things are transformed into their opposites. Things turn into their opposite.
Metaphysicians set opposites against each other, but reality shows us that opposites are transformed into each other, that things do not remain themselves, but are transformed into their opposites.
If we examine truth and error, we tend to think that there is nothing in common between them. Truth is truth and error is error. This the unilateral point of view, which sets the two opposites at loggerheads, as one might do with life and death. And yet, sometimes when we exclaim, "Hey, it's raining!", no sooner have we finished saying so than the rain has stopped. The sentence was correct when we began it, but it was transformed into an error. (The Greeks had already observed this fact, so they said that in order not to be mistaken it was best to keep silent!)
In the same vein, let us go back to the example of the apple. We see a ripe apple on the ground and we say, “There is a ripe apple.” However, it has been on the ground for some time and already it is beginning to decompose, so that truth becomes error. Science also provides us with numerous examples of laws, considered for many years to be “truths” and which scientific progress has proven to be “errors” at a certain moment.
If, then, things do change into their opposites, how is this possible? How does life change into death?
If there were only life, 100 percent pure life, it could never be death, and if death were totally itself, 100 percent pure death, it would be impossible for the one to change into the other. But there is already some death in life and thus some life in death.
By looking closely, we see that a living being is composed of cells, that these cells are renewed, that they disappear and reappear in the same place. They live and die continually in a living being, in which there is therefore both life and death. We also know that the beard of a dead man continues to grow. The same is true for his nails and hair. These are clear-cut phenomena which prove that life continues after death.
In the Soviet Union, the blood of the dead is preserved under special conditions for blood transfusions: thus, with the blood of a dead person a living person is remade. Consequently, we can say that in the midst of death there is life. “Life is therefore also a contradiction which is present in things and processes themselves, and which constantly asserts and solves itself; and as soon as the contradiction ceases, life too comes to an end, and death steps in.” [note 13]
Hence, things not only change into each other, but also a thing is not only itself, but another thing which is its opposite, for everything contains its opposite. If we represent a thing by a circle, we have force which pushes this thing toward life, pushing from the center outwards, for example (expression), but we also have forces which push this thing in the opposite direction, forces of death, pushing from the exterior inwards (compression).
Thus, within everything opposed forces, antagonisms, exist.

-- Elementary principles of philosophy(Georges Politzer, 1946) on ProleWiki

It would be a mistake to deny the role of external influences which may further or hinder one form of movement or another. Nevertheless, all movement takes its source from internal contradictions, so that the emergence of new contradictions gives rise to a new form of movement, while with their disappearance it gives place to another form of movement for which other contradictions are responsible. Thus every material or spiritual phenomenon or process is a unity of Opposites which inherently belong to it and are inseparable. The source of any object’s movement lies in the interaction ("conflict") of opposites which are inherent in it. Therefore movement is self-movement. Opposites can attain only partial, relative equilibrium, and that only for a time; they can never become balanced completely. The disparity, the contradiction between them is always present in varying degrees, being as indestructible as motion itself. The unity, the equal effect of opposites, is temporary and relative, whereas their conflict is eternal and absolute. Such are the tenets of materialist dialectics which constitute the law of unity and conflict of opposites. The significance of this law to dialectics is such that Lenin wrote: “In brief, dialectics can be defined as the doctrine of the unity of opposites. This embodies the essence of dialectics...."79 Indeed, both the law of transition from quantity to quality and that of negation of the negation may be regarded as particular instances of the law of the unity and conflict of opposites, which reveals the source of all development.

https://en.prolewiki.org/wiki/Library:ABC_of_Dialectical_and_Historical_Materialism

According to Lenin: “In brief, dialectics can be defined as the doctrine of the unity of opposites. This embodies the Essence of dialectics, but it requires explanations and development.”3 According to the law of unification and contradiction between opposites, the fundamental, originating, and universal driving force of all motion and development processes is the inherent and objective contradiction which exists in all things, phenomena, and ideas.
The relative unity and the absolute struggle between opposing sides have a dialectical relationship with one another. The permanent absoluteness of struggle - the fact that all things, phenomena, and ideas are constantly undergoing processes of change through contradictory forces - can only manifest in the relative unity of opposing sides, which can only exist through the temporary existence of conditional relations between opposing sides.
Engels said: “we find upon closer investigation that the two poles of an antithesis [see Annotation 200, p. 192], positive and negative, e.g., are as inseparable as they are opposed, and that despite all their opposition, they mutually interpenetrate [are mixed together].
Under specific conditions, the Common and the Unique can transform into each other [See Annotation 129, p. 128].
The dialectical relationship between Private and Common was summarised by Lenin: “Consequently, the opposites (the individual as opposed to the universal) are identical: the individual exists only in the connection that leads to the universal. The universal exists only in the individual and through the individual. Every individual is (in one way or another) a universal. Every universal is (a fragment, or an aspect, or the essence of) an individual. Every universal only approximately embraces all the individual objects. Every individual enters incompletely into the universal, etc., etc. Every individual is connected by thousands of transitions with other kinds of individuals (things, phenomena, ideas) etc.” 1 [Note: “individual and universal” here refer the same underlying concepts of “Private and Common” (respectively); see translator’s note on p. 132].
Dogmatism and Revisionism Dogmatism and Revisionism in Relation to the Private and Common Dogmatism is the inflexible adherence to ideals as incontrovertibly true while refusing to take any contradictory evidence into consideration. Dogmatism stands in direct opposition to materialist dialectics, which seeks to form opinions and conclusions only after careful consideration of all observable evidence. Dogmatism typically arises when the Common is overemphasized without due consideration of the Private. A dogmatic position is one which adheres to ideals about commonalities without taking Private subjects into consideration. Materialist Dialectics 137 Annotation 134 (continued) Dogmatism can be avoided by continuously studying and observing and analyzing Private subjects and taking any evidence which contradicts erroneous perceptions of “false commonalities” into consideration. This will simultaneously deepen our understanding of the Private while improving our understanding of the Common. For example: Sally might observe a few red apples and arrive at the conclusion: “all apples are red.” If Sally is then presented with a green apple, yet refuses to acknowledge it by continuing to insist that “all apples are red,” then Sally is engaging in dogmatism. According to Vietnam’s Curriculum of the Philosophy of Marxism-Leninism For University and College Students Specializing in Marxism-Leninism and Ho Chi Minh Thought, the opposite of Dogmatism is Revisionism. Revisionism occurs when we overestimate the Private and fail to recognize commonalities. In failing to recognize common attributes and features between and within things, phenomena, and ideas, the Revisionist faces confusion and disorientation whenever they encounter any new things, phenomena, and ideas, because they lack any insight into essential characteristics of the subject and its relations with other subjects. For example: if Sally has spent a lot of time studying a red apple, she may start to become confident that she understands everything there is to know about apples. If she is then presented with a green apple, she might become confused and disoriented and draw the conclusion that she has to start all over again with her analysis, from scratch, thinking: “this can’t possibly be an apple because it’s not red. It must be something else entirely.” Sally can avoid this revisionist confusion by examining the other common features which the red and green apples share before making any conclusions. Metaphysical Perception of the Private and Common
The metaphysical position attempts to categorize things, phenomena, and ideas into static categories which are isolated and distinct from one another [see Annotation 8, p. 8]. In this way, the metaphysical perception ultimately fails to properly understand the role of both the Private and the Common. Categories may be arranged in taxonom-ic configurations based on shared features, but ultimately every category is seen as distinct and isolated from every other category. This perspective severs the dialectical relationship between the Private, the Common, and the Unique, and thus leads to a distorted perception of reality. As Engels wrote in Socialism: Utopian and Scientific: The analysis of Nature into its individual parts, the grouping of the different natural processes and objects in definite classes, the study of the internal anatomy of organized bodies in their manifold forms - these were the fundamental conditions of the gigantic strides in our knowledge of Nature that have been made during the last 400 years. But this method of work has also left us as legacy the habit of observing natural objects and processes in isolation, apart from their connection with the vast whole; of observing them in repose, not in motion; as constraints, not as essentially variables; in their death, not in their life. And when this way of looking at things was transferred by Bacon and Locke from natural science to philosophy, it begot the narrow, metaphysical mode of thought peculiar to the last century.”

2. Juche

Objective: Learn Juche

Time:

Homework (Optional):

Write an APA formatted essay on Juche, defining what it is and why it is important.

Suggested sources:

https://en.prolewiki.org/wiki/Library:Juche_idea:_answers_to_hundred_questions https://en.prolewiki.org/wiki/Essay:What_Juche_Explains_About_the_Spiritual_Life_of_Humanity#The_Juche_Idea_Centers_the_Role_of_Human_Consciousness_in_Humanity%27s_Evolution

Lesson Plan

Stage: Lead-in

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Stage: Activity 1: Etymology and Context

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Class takes turns reading the quote, then round table discussion to check comprehension.

The word Juche (Korean: 주체; Hanja: 主體) is a Sino-Korean word that can be defined in English as "subject", "main agent", or "principal agent". It is used to refer to the philosophical concept of the entity perceiving or acting upon an object or environment, a being who has a unique consciousness, or an entity that has a relationship with another entity that exists outside itself.
Juche is also frequently referred to as the "Juche idea" (Korean: 주체사상, or juche sasang). Juche sasang literally means "subject idea" or "subject thought." The word sasang (Korean: 사상; Hanja: 思想) is a Sino-Korean word that means "thought", "idea" and also relates to the concepts of "ideology" and "philosophy". The characters that form the word sasang are also found in the Chinese term Máo Zédōng sīxiǎng that is commonly referred to in English as Mao Zedong Thought.
In some contexts, the Juche idea may be contrasted with the concept of sadae (Korean: 사대; Hanja: 事大), meaning "subservience". Sadae is a Confucian concept based on filial piety that describes a reciprocal hierarchical relationship between a senior and a junior, such as a tributary relationship. The term is also used as a descriptive label for bilateral foreign relations between Imperial China and Joseon dynasty Korea. A more modern usage of the term can also refer to a sycophantic or self-effacing diplomacy towards a stronger nation. This second meaning is sometimes translated into English as "flunkeyism", "toadyism", or "sycophancy" (Korean: 사대주의; Hanja: 事大主義).

Stage: Activity 2: What makes Juche unique?

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Class takes turns reading the quote, then round table discussion to check comprehension and clarify what makes Juche distinct from Marxism-Leninism.

Read exerpt from: https://en.prolewiki.org/wiki/Library:The_Juche_Philosophy_is_an_Original_Revolutionary_Philosophy

That the world outlook of the materialistic dialectics is the premise for the Juche philosophy does not mean that the Juche philosophy has merely inherited and developed the materialistic dialectics. Although it would be impossible to acquire a scientific understanding of the world and transform it without the materialistic dialectical understanding of the objective material world, you cannot draw the conclusion that man is the master of the world and plays a decisive role in transforming the world simply from the proposition of materialism that the world is made of material and from the dialectical principle that the world ceaselessly changes and develops. Only on the basis of the clarification of man's essential qualities which distinguish man radically from all the other material beings can man's outstanding position and role as the master of the world capable of transforming the world be clarified. Only on the basis of man's essential qualities as a social being with independence, creativity and consciousness as scientifically clarified by the Juche philosophy has the basic principle that man is the master of the world and plays the decisive role in transforming the world been clarified. By establishing the Juche outlook on social history, the Juche view of history, on the basis of the man-centred philosophical principle, the Juche philosophy has overcome the limitations of the preceding socio-historical view and effected a radical change in the socio-historical view and standpoint. ... Marxist philosophy established socio-historical view of dialectical materialism, historical materialism, through the application of the general law of the development of the material world to social history. Of course, we do not deny the historic merit of historical materialism. Historical materialism made an important contribution to defeating the reactionary and unscientific socio-historical view which was based on idealism and metaphysics. In addition, since man lives in the objective material world and society is inseparably linked with nature, the general law of the development of the material world acts on social phenomena. However, if you overlook the social movement being governed by its own law and apply the general law of the development of the material world mechanically to social phenomena, you cannot avoid acquiring a one-sided understanding of social history. ... The social movement changes and develops according to its own law. The social movement is the movement of man who dominates and transforms the world. Man transforms nature to dominate and transform the objective material world. By transforming nature man creates material wealth and material conditions for his life. Transforming nature and creating material wealth is the endeavour to satisfy people's social demands and this work can only be done through people's social cooperation. People transform society to improve and perfect the relations of social cooperation. It is man who transforms both nature and society. While transforming nature and society, man transforms and develops himself continuously. The domination and transformation of the world by man are realized after all through the transformation , society and himself, and the popular masses are the motive force of this undertaking. The popular masses create all the material and cultural wealth of society and develops social relations. The social movement, the driving force of which is the popular masses, has characteristics which are different from those of the motion of nature. In nature motion takes place spontaneously through the interaction of material elements which exist objectively, whereas the social movement is caused and developed by the volitional action and role of the driving force. Therefore, if you apply the principles of materialistic dialectics which explain the general law of the development of the material world mechanically to social history, you cannot clarify correctly the essence of society and the law of social movement. The major limitation of the materialistic conception of history is that it failed to correctly expound the peculiar law of the social movement and explained the principles of the social movement mainly on the basis of the common character of the motion of nature and the social movement in that both of them are the motion of material. Marxist materialistic conception of history broke down society into social being and social consciousness and attached determining significance to the social being; it also broke down the social structure into productive force and production relations, foundation and superstructure, and attached decisive significance to material production and economic relations. This means an unaltered application of the principle of materialistic dialectics to society, the principle that the world is of material and changes and develops in accordance with the general law of the motion of material． The world, viewed by the founders of Marxism when applying the general law governing the material world to social history, is an integrity of not only nature but also man and society in that they are material beings. If you consider man as a part of the world, a material integrity, not as a social being with independence, creativity and consciousness, and apply the general law of the movement of the material world to social history, you cannot avoid seeing the socio-historical movement as a process of the history of nature.

Stage: Activity 3: How does Juche perceive humans?

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Class takes turns reading the quote, then round table discussion to check comprehension.

What is the principle of independence?
What is the principle of creativity?
What is the principle of consciousness?
Why are these qualities endowed by society?

Reference material:

Only when the principle of independence whose main points are independence and self-reliance is thoroughly maintained can the masses of the people hold and keep the position as the master in shaping the destiny of their country and nation. The principle of independence in shaping destiny takes concrete shape in the form of establishing Juche in ideology, independence in politics, self-sustenance in the economy and self-reliance in national defence. To establish Juche in ideology is precisely to take a firm standpoint and attitude of squarely exercising one’s right and fulfilling one’s responsibility as the master of one’s own destiny away from dependence on others. To implement the principle of independence in politics means to effect politics of keeping national independence and sovereignty of one’s country and nation without tolerating domination and interference of any outside forces and of defending the interests of one’s people and relying on their strength. To apply the principle of independence in the economy is to build an economy which stands on its own feet so as to meet the material needs of the people of one’s country mainly by itself, that is, a comprehensively-developed independent national economy. To implement the principle of self-reliance in national defence means to defend one’s country by one’s own efforts. To maintain the principle of independence it is necessary above all to establish Juche in ideology. Those countries had tried to solve all problems with the help of other country without their own independent standpoint and decision, looking up to the face of the big country. They were steeped in flunkeyism and dogmatism, so the world people scoffed at them, saying that if it rains in Moscow, people in Berlin carry umbrella though it does not rain there. They danced to the tune of the former Soviet Union without a mind of their own and collapsed in succession in the wake of the downfall of it that they believed in and relied on as their eldest brother. Like this, Juche in ideology is so important that apart from it one cannot maintain the principle of independence nor carve out his destiny as the master of it. ... Independence in politics is the lifeblood in carving out the destiny of a country, nation and the popular masses. This is evidenced by the experience and lessons in the world history of politics.

Leader Kim Jong Il said: “To apply the creative method to solve all problems arising in the revolution and construction in conformity with the actual conditions by relying on the creativity of the people—this is the principle one should always strictly adhere in the revolutionary movement.” Since man is a creative being and the social movement for shaping destiny of human beings assumes creative character, destiny control without creation is inconceivable. Man who wants to realize his aspirations and demand for independence can successfully shape his destiny only by the creative method of enhancing and positively enlisting his creativity and constantly transforming nature and society to meet the specific conditions. The creative method is the way of relying on the people in possession of inexhaustible creative ability and the way of solving all problems creatively in conformity with the actual situation by taking into account the specific circumstances under which creation takes place. In order to carve out one’s destiny and the destiny of one’s country and nation, it is necessary to strictly rely on the masses of the people possessing inexhaustible creative ability. The popular masses are a decisive force propelling social progress and only when one relies on them strictly and enlists their creativity can one wage a dynamic struggle for destiny control. Whatever outstanding talent and ability an individual has, they are no match for the strength of the masses. It is not an individual but the popular masses who possess in a comprehensive way all knowledge and experience accumulated by humankind through the struggle for carving out destiny in the long historical period. When one relies on the popular masses and enlists their creative wisdom and strength there is nothing to be afraid of in the world. The truth is proved by the battle to defend the guerrilla base in Xiowangqing that adorned a glorious page in the annals of the anti-Japanese armed struggle waged by the Korean people.

Consciousness is also an important essential feature of man. It is an attribute of social man, which determines all his activities to understand and change the world and himself. Man’s activities are not only independent and creative. They are also purposeful and conscious activities controlled by consciousness. Man grasps the essence of matters and phenomena in the surrounding world, the law governing their changes and development, his demands and interests and the changed environment and conditions. On this basis, he conducts activities while adjusting and controlling them purposefully and consciously. Such a quality of man, who understands the world and the law governing its movement and development and changes and develops nature and society to meet his needs, is called consciousness. As seen above, independence, creativity and consciousness constitute the essential features of man that distinguish him from animals. It is important to note that these qualities are not gifted, but social qualities that only man can acquire while living and developing in social relationship. Probably, people know the story about a girl who was raised by wolves and discovered in 1920 in the forests near an Indian village. She was caught by a wolf six months after she was born and lived in a pack of wolves for eight years away from human world. It shows that even if a man was born with human body he cannot conduct independent, creative and conscious activities if he does not live and act in social relationship. If a man who lived in society leaves it and stays away from it for a long time, he will lose the qualities peculiar to man.

3. Marxist Epistemology

Objective: Learn Marxist Epistemology

Time:

Homework (Optional):

Write an APA formatted essay on TOPIC, defining what it is and why it is important.

Suggested sources:

https://en.prolewiki.org/wiki/Library:Curriculum_of_the_Basic_Principles_of_Marxism-Leninism_Part_1 https://en.prolewiki.org/wiki/Library:Talk_On_Questions_Of_Philosophy https://en.prolewiki.org/wiki/Library:On_practice

Lesson Plan

Stage: Lead-in

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The way they go about it in the universities at present is no good, going from book to book, from concept to concept. How can philosophy come from books? The three basic constituents of Marxism are scientific socialism, philosophy, and political economy.[1] The foundation is social science, class struggle. There is a struggle between the proletariat and the bourgeoisie. Marx and the others saw this. Utopian socialists are always trying to persuade the bourgeoisie to be charitable. This won’t work, it is necessary to rely on the class struggle of the proletariat. At that time, there had already been many strikes. The English parliamentary inquiry recognized that the twelve-hour day was less favourable than the eight-hour day to the interests of the capitalists. It is only starting from this viewpoint that Marxism appeared. The foundation is class struggle. The study of philosophy can only come afterwards. Whose philosophy? Bourgeois philosophy, or proletarian philosophy? Proletarian philosophy is Marxist philosophy. There is also proletarian economics, which has transformed classical economics. Those who engage in philosophy believe that philosophy comes first. The oppressors oppress the oppressed, while the oppressed need to fight back and seek a way out before they start looking for philosophy. It is only when people took this as their starting-point that there was Marxism-Leninism, and that they discovered philosophy. We have all been through this. Others wanted to kill me; Chiang Kai-shek wanted to kill me. Thus we came to engage in class struggle, to engage in philosophizing. ... If you don’t engage in class struggle, then what is this philosophy you’re engaged in? https://en.prolewiki.org/wiki/Library:Talk_On_Questions_Of_Philosophy

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4. National Liberation, self-determination, cultural sovereignty against foreign interference, decolonization and land back

Objective: Learn National Liberation, self-determination, cultural sovereignty against foreign interference, decolonization and land back

Time:

Homework (Optional):

Write an APA formatted essay on TOPIC, defining what it is and why it is important.

Suggested sources:

https://en.prolewiki.org/wiki/Essay:All_of_Mexico_awaits_the_death_of_the_dollar https://en.prolewiki.org/wiki/Library:On_Nationalism https://en.prolewiki.org/wiki/Library:Marxism_and_the_National_Question https://en.prolewiki.org/wiki/Library:Ethnic_Politics_and_the_Persistence_of_Ethnic_Identification https://en.prolewiki.org/wiki/Library:Eurocentrism

Lesson Plan

Stage: Lead-in: What is a nation? Who gets to be part of a nation?

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5. Imperialism and Neocolonialism

Objective: Learn about Imperialism and Neocolonialism

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Homework (Optional):

Write an APA formatted essay on Imperialism, defining what it is, and how it works.

Write an APA formatted essay on Neocolonialism, defining what it is, and how it works.

Suggested sources:

https://en.prolewiki.org/wiki/Essay:Summary_and_Defense_of_Lenin%27s_Theory_of_Imperialism https://en.prolewiki.org/wiki/Essay:State_Capital_vs._Finance_Capital:_Why_China_is_not_--_and_Cannot_Become_--_an_Imperial_Hegemon

Lesson Plan

Stage: Lead-in

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Stage: Activity 1:

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TODO: read https://en.prolewiki.org/wiki/Essay:Summary_and_Defense_of_Lenin%27s_Theory_of_Imperialism

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TODO: read https://en.prolewiki.org/wiki/Essay:State_Capital_vs._Finance_Capital:_Why_China_is_not_--_and_Cannot_Become_--_an_Imperial_Hegemon

6. Democratic Centralism

Objective: Learn Democratic Centralism

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Homework (Optional):

Write an APA formatted essay on Democratic Centralism, defining how it works and why it is necessary.

Suggested sources:

Lesson Plan

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7. How does it work?: Revolution, Party Building and Strengthening Agitation, and "guerrilla warfare"

How the sausage is made.

Objective: Learn TOPICS

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Homework (Optional):

Write an APA formatted essay on one of the TOPICS, explaining how it works from its start to end goal.

Suggested sources:

https://en.prolewiki.org/wiki/Library:History_of_the_Communist_Party_of_the_Soviet_Union#Formation_of_the_Russian_Social-Democratic_Labour_Party._Appearance_of_the_Bolshevik_and_the_Menshevik_groups_within_the_party_(1901%E2%80%941904)

Lesson Plan

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8. Post-revolutionary socialist construction

Objective: Learn how socialism is constructed after a revolution

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Homework (Optional):

Write an APA formatted essay on how a country builds socialism after a revolution, from start to end.

Suggested sources:

https://en.prolewiki.org/wiki/Library:Constitution_of_Laos_(1991,_2015_revision) https://en.prolewiki.org/wiki/Xi_Jinping_Thought

Lesson Plan

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9. Reform and opening up

Objective: Learn about how and why countries practiced their "reform and opening up"

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Homework (Optional):

Write an APA formatted essay on the reform and opening up of a country, e.g. People's Republic of China, explaining what happened and why they chose this path.

Suggested sources:

Lesson Plan

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10. Debunking anticommunism rhetoric in terms of history

Objective: Learn about TOPIC

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Homework (Optional):

Write an APA formatted essay on TOPIC

Suggested sources:

https://en.prolewiki.org/wiki/Library:Global_Rollback_After_Communism https://en.prolewiki.org/wiki/Library:Friendly_Feudalism:_The_Tibet_Myth

Lesson Plan

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11. Transition to communism from socialism

Objective: Learn about TOPIC

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Homework (Optional):

Write an APA formatted essay on TOPIC

Suggested sources:

Lesson Plan

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12. What is fascism?

Objective: Learn about TOPIC

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Homework (Optional):

Write an APA formatted essay on TOPIC

Suggested sources:

Lesson Plan

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