引用するd in "首相 Chou Enlai's 報告（する）／憶測 on the Work of the 政府 to the First 開会／開廷／会期 of the Third 国家の People's 議会 of the People's 共和国 of 中国" (December 21-22, 1964).

自然科学 is one of man's 武器s in his fight for freedom. For the 目的 of 達成するing freedom in society, man must use social science to understand and change society and carry out social 革命. For the 目的 of 達成するing freedom in the world of nature, man must use 自然科学 to understand, 征服する／打ち勝つ and change nature and thus 達成する freedom from nature.

Speech at the 就任の 会合 of the Natural Science 研究 Society of the 国境 地域 (February 5, 1940).

The Marxist philosophy of dialectical materialism has two 優れた 特徴. One is its class nature: it 率直に avows that dialectical materialism is in the service of the proletariat. The other is its practicality: it 強調するs the dependence of theory on practice, 強調するs that theory is based on practice and in turn serves practice.

"On Practice" (July 1937), Selected 作品,  Vol. I, p. 297.

Marxist philosophy 持つ／拘留するs that the most important problem does not 嘘（をつく） in understanding the 法律s of the 客観的な world and thus 存在 able to explain it, but in 適用するing the knowledge of these 法律s 活発に to change the world.

Ibid.,  p. 304.

Where do 訂正する ideas come from? Do they 減少（する） from the skies? No. Are they innate in the mind? No. They come from social practice, and from it alone; they come from three 肉親，親類d of social practice, the struggle for 生産／産物, the class struggle and 科学の 実験.

Where Do 訂正する Ideas Come from?  (May 1963), 1st pocket ed., p. 1.

It is man's social 存在 that 決定するs his thinking. Once the 訂正する ideas characteristic of the 前進するd class are しっかり掴むd by the 集まりs, these ideas turn into a 構成要素 軍隊 which changes society and changes the world.

Ibid. 

In their social practice, men engage in さまざまな 肉親，親類d of struggle and 伸び（る） rich experience, both from their successes and from their 失敗s. Countless phenomena of the 客観的な 外部の world are 反映するd in a man's brain through his five sense 組織／臓器s - the 組織／臓器s of sight, 審理，公聴会, smell, taste and touch. At first, knowledge is perceptual. The leap to conceptual knowledge, i e., to ideas, occurs when 十分な perceptual knowledge is 蓄積するd. This is one 過程 in cognition. It is the first 行う／開催する／段階 in the whole 過程 of cognition, the 行う／開催する／段階 主要な from 客観的な 事柄 to subjective consciousness, from 存在 to ideas. Whether or not one's consciousness or ideas (含むing theories, 政策s, 計画（する）s or 対策) do 正確に 反映する the 法律s of the 客観的な 外部の world is not yet 証明するd at this 行う／開催する／段階, in which it is not yet possible to ascertain whether they are 訂正する or not. Then comes the second 行う／開催する／段階 in the 過程 of cognition, the 行う／開催する／段階 主要な from consciousness 支援する to 事柄, from ideas 支援する to 存在, in which the knowledge 伸び（る）d in the hrst 行う／開催する／段階 is 適用するd in social practice to ascertain whether the theories, 政策s, 計画（する）s or 対策 会合，会う with the 心配するd success. 一般に speaking, those that 後継する are 訂正する and those that fail are incorrect, and this is 特に true of man's struggle with nature. In social struggle, the 軍隊s 代表するing the 前進するd class いつかs 苦しむ 敗北・負かす not because their ideas are incorrect but because, in the balance of 軍隊s engaged in struggle, they are not as powerful for the time 存在 as the 軍隊s of reaction; they are therefore 一時的に 敗北・負かすd, but they are bound to 勝利 sooner or later. Man's knowledge makes another leap through the 実験（する） of practice. This leap is more important than the previous one. For it is this leap alone that can 証明する the correctness or incorrectness of the first leap in cognition, i.e., of the ideas, theories, 政策s, 計画（する）s or 対策 明確に表すd in the course of 反映するing the 客観的な e xternal world. There is no other way of 実験（する）ing truth.

Ibid.,  pp. 1-3.*

Often, 訂正する knowledge can be arrived at only after many repetitions of the 過程 主要な from 事柄 to consciousness and then 支援する to 事柄, that is, 主要な from practice to knowledge and then 支援する to practice. Such is the Marxist theory of knowledge, the dialectical materialist theory of knowledge.

Ibid.,  P. 3.*

Whoever wants to know a thing has no way of doing so except by coming into 接触する with it, that is, by living (practising) in its 環境. ... If you want knowledge, you must 参加する the practice of changing reality. If you want to know the taste of a pear, you must change the pear by eating it yourself.... If you want to know the theory and methods of 革命, you must 参加する 革命. All 本物の knowledge 起こる／始まるs in direct experience.

"On Practice" (July 1937), Selected 作品,  Vol. I, pp. 299-300.

Knowledge begins with practice, and theoretical knowledge which is acquired through practice must then return to practice. The active 機能（する）／行事 of knowledge manifests itself not only in the active leap from perceptual to 合理的な／理性的な knowledge, but - and this is more important - it must manifest itself in the leap from 合理的な／理性的な knowledge to 革命の practice.

Ibid.,  p. 304.*

It is 井戸／弁護士席 known that when you do anything, unless you understand its actual circumstances, its nature and its relations to other things, you will not know the 法律s 治める／統治するing it, or know how to do it, or be able to do it 井戸／弁護士席.

"Problems of 戦略 in 中国's 革命の War" (December 1936), Selected 作品,  Vol. I, p. 179.

If a man wants to 後継する in his work, that is, to 達成する the 心配するd results, he must bring his ideas into correspondence with the 法律s of the 客観的な 外部の world; if they do not correspond, he will fail in his practice. After he fails, he draws his lessons, 訂正するs his ideas to make them correspond to the 法律s of the 外部の world, and can thus turn 失敗 into success; this is what is meant by "失敗 is the mother of success" and "a 落ちる into the 炭坑，オーケストラ席, a 伸び（る） in your wit".

"On Practice" (July 1937), Selected 作品,  Vol. I, pp. 296-97.

We are Marxists, and Marxism teaches that in our approach to a problem we should start from 客観的な facts, not from abstract 鮮明度／定義s, and that we should derive our guiding 原則s, 政策s and 対策 from an 分析 of these facts.

"会談 at the Yenan 会議 on Literature and Art" (May 1942), Selected 作品,  Vol. III, p. 74.

The most 根底となる method of work which all 共産主義者s must 堅固に 耐える in mind is to 決定する our working 政策s によれば actual 条件s. When we 熟考する／考慮する the 原因（となる）s of the mistakes we have made, we find that they all arose because we 出発／死d from the actual 状況／情勢 at a given time and place and were subjective in 決定するing our working 政策s.

"Speech at a 会議／協議会 of Cadres in the Shansi-Suiyuan 解放するd Area" (April 1, 1948), Selected 作品,  Vol. IV, pp. 229-30.*

Idealism and metaphysics are the easiest things in the world, because people can talk as much nonsense as they like without basing it on 客観的な reality or having it 実験（する）d against reality. Materialism and dialectics, on the other 手渡す, need 成果／努力. They must be based on and 実験（する）d by 客観的な reality. Unless one makes the 成果／努力 one is liable to slip into idealism and metaphysics.

Introductory 公式文書，認める to "構成要素 on the Hu Feng 反対する-革命の Clique" (May 1955).

When we look at a thing, we must 診察する its essence and 扱う／治療する its 外見 単に as an 勧める at the threshold, and once we cross the threshold, we must しっかり掴む the essence of the thing; this is the only rcliable and 科学の method of 分析.

"A 選び出す／独身 誘発する Can Start a Prairie 解雇する／砲火／射撃" (January 5, 1930), Selected 作品,  Vol. I, p. 119.

The 根底となる 原因（となる） of the 開発 of a thing is not 外部の but 内部の; it lies in the contradictoriness within the thing. This 内部の contradiction 存在するs in every 選び出す／独身 thing, hence its 動議 and 開発. Contradictoriness within a thing is the 根底となる 原因（となる） of its 開発, while its interrelations and interactions with other things are 第２位 原因（となる）s.

"On Contradiction" (August 1937), Selected 作品,  Vol. I, p. 313.

It [materialist dialectics] 持つ／拘留するs that 外部の 原因（となる）s are the 条件 of change and 内部の 原因（となる）s are the basis of change, and that 外部の 原因（となる）s become operative through 内部の 原因（となる）s. In a suitable 気温 an egg changes into a chicken, but no 気温 can change a 石／投石する into a chicken, because each has a different basis.

Ibid.,  p. 314.

Marxist philosophy 持つ／拘留するs that the 法律 of the まとまり of opposites is the 根底となる 法律 of the universe. This 法律 operates universally, whether in the natural world, in human society, or in man's thinking. Between the opposites in a contradiction there is at once まとまり and struggle, and it is this that impels things to move and change. Contradictions 存在する everywhere, but they 異なる in 一致 with the different nature of different things. In any given 現象 or thing, the まとまり of opposites is 条件付きの, 一時的な and transitory, and hence 親族, 反して the struggle of opposites is 絶対の.

On the 訂正する 扱うing of Contradictions の中で the People  (February 27, 1957), 1st pocket ed., p. 18.

The analytical method is dialectical. By 分析, we mean analysing the contradictions in things. And sound 分析 is impossible without intimate knowledge of life and without real understanding of the pertinent contradictions.

Speech at the Chinese 共産主義者 Party's 国家の 会議／協議会 on 宣伝 Work  (March 12, 1957), l5t pocket ed., p. 20.

固める／コンクリート 分析 of 固める／コンクリート 条件s, Lenin said, is "the most 必須の thing in Marxism, the living soul of Marxism". 欠如（する）ing an analytical approach, many of our comrades do not want to go 深く，強烈に into コンビナート／複合体 事柄s, to analyse and 熟考する／考慮する them over and over again, but like to draw simple 結論s which are either 絶対 affirmative or 絶対 消極的な.... 今後 we should 治療（薬） this 明言する／公表する of 事件／事情／状勢s.

"Our 熟考する／考慮する and the 現在の 状況／情勢" (April 12, 1944), Selected 作品,  Vol. III, p. 165.

The way these comrades look at problems is wrong. They do not look at the 必須の or main 面s but 強調する the 非，不，無-必須の or minor ones. It should be pointed out that these 非，不，無-必須の or minor 面s must not be overlooked and must be dealt with one by one. But they should not be taken as the 必須の or main 面s, or we will lose our bearings.

On the Question of 農業の Co-操作／手術  (July 31, 1955), 3rd ed., pp. 17-18.

In this world, things are 複雑にするd and are decided by many factors. We should look at problems from different 面s, not from just one.

"On the Chungking 交渉s'' (October 17, 1945), Selected 作品,  Vol. IV, p. 54.

Only those who are subjective, one-味方するd and superficial in their approach to problems will smugly 問題／発行する orders or 指示的なs the moment they arrive on the scene, without considering the circumstances, without 見解（をとる）ing things in their totality (their history and their 現在の 明言する／公表する as a whole) and without getting to the essence of things (their nature and the 内部の relations between one thing and another). Such people are bound to trip and 落ちる.

"On Practice" (July 1937), Selected 作品,  Vol. I, p. 302.

In 熟考する／考慮するing a problem, we must shun subjectivity, one-sidedness and superficiality. To be subjective means not to look at problems objectively, that is, not to use the materialist viewpoint in looking at problems. I have discussed this in my essay "On Practice". To be one-味方するd means not to look at problems all-sidedly.... Or it may be called seeing the part but not the whole, seeing the trees but not the forest. That way it is impossible to find the method for 解決するing a contradiction, it is impossible to 遂行する the 仕事s of the 革命, to carry out assignments 井戸／弁護士席 or to develop inner-Party 観念的な struggle 正確に. When Sun Wu Tzu said in discussing 軍の science, "Know the enemy and know yourself, and you can fight a hundred 戦う／戦いs with no danger of 敗北・負かす", he was referring to the two 味方するs in a 戦う／戦い. Wei Cheng of the 強い味 王朝 also understood the error of one-sidedness when he said, "Listen to both 味方するs and you will be enlightened, 注意する only one 味方する and you will be benighted." But our comrades often look at problems one-sidedly, and so they often run into 行き詰まり，妨げるs. ... Lenin said:

... in order really to know an 反対する we must embrace, 熟考する／考慮する, all its 味方するs, all 関係s and "介入s". We shall never 達成する this 完全に, but the 需要・要求する for all-sidedness is a 保護（する）／緊急輸入制限 against mistakes and rigidity.

We should remember his words. To be superficial means to consider neither the 特徴 of a contradiction in its totality nor the 特徴 of each of its 面s; it means to 否定する the necessity for 調査（する）ing 深く，強烈に into a thing and minutely 熟考する／考慮するing the 特徴 of its contradiction, but instead 単に to look from afar and, after glimpsing the rough 輪郭（を描く）, すぐに to try to 解決する the contradiction (to answer a question, settle a 論争, 扱う work, or direct a 軍の 操作／手術). This way of doing things is bound to lead to trouble. ...To be one-味方するd and superficial is at the same time to be subjective. For all 客観的な things are 現実に interconnected and are 治める／統治するd by inner 法律s, but, instead of 請け負うing the 仕事 of 反映するing things as they really are, some people only look at things one-sidedly or superficially and know neither their interconnections nor their inner 法律s, and so their method is subjectivist.

"On Contradiction" (August 1937), Selected 作品,  Vol. I, pp. 323-24.*

One-sidedness means thinking ーに関して／ーの点でs of 絶対のs, that is, a metaphysical approach to problems. In the 評価 of our work, it is one-味方するd to regard everything either as all 肯定的な or as all 消極的な. ... To regard everything as 肯定的な is to see only the good and not the bad, and to 許容する only 賞賛する and no 批評. To talk as though our work is good in every 尊敬（する）・点 is at variance with the facts. It is not true that everything is good; there are still shortcomings and mistakes. But neither is it true that everything is bad, and that, too, is at variance with the facts. Here 分析 is necessary. To negate everything is to think, without having made any 分析, that nothing has been done 井戸／弁護士席 and that the 広大な／多数の／重要な work of 社会主義者 construction, the 広大な／多数の／重要な struggle in which hundreds of millions of people are 参加するing, is a 完全にする mess with nothing in it 価値（がある） commending. Although there is a difference between the many people who 持つ／拘留する such 見解（をとる）s and those who are 敵意を持った to the 社会主義者 system, these 見解（をとる）s are very mistaken and harmful and can only dishearten people. It is wrong to appraise our work either from the viewpoint that everything is 肯定的な, or from the viewpoint that everything is 消極的な.

Speech at the Chinese 共産主義者 Party's 国家の 会議／協議会 on 宣伝 Work  (March 12, 1957), 1st pocket ed., pp. 16-17.*

In approaching a problem a Marxist should see the whole 同様に as the parts. A frog in a 井戸／弁護士席 says, "The sky is no bigger than the mouth of the 井戸／弁護士席." That is untrue, for the sky is not just the size of the mouth of the 井戸／弁護士席. If it said, "A part of the sky is the size of the mouth of a 井戸／弁護士席", that would be true, for it 一致するs with the facts.

"On 策略 Against Japanese 帝国主義" (December 27, 1935), Selected 作品,  Vol. I, p. 159.

We must learn to look at problems allsidedly, seeing the 逆転する 同様に as the obverse 味方する of things. In given 条件s, a bad thing can lead to good results and a good thing to bad results.

On the 訂正する 扱うing of Contradictions の中で the People  (February 27, 1957), 1st pocket ed., pp. 66-67.*

While we 認める that in the general 開発 of history the 構成要素 決定するs the mental and social 存在 決定するs social consciousness, we also - and indeed must - 認める the reaction of mental on 構成要素 things, of social consciousness on social 存在 and of the superstructure on the 経済的な base. This does not go against materialism; on the contrary, it 避けるs mechanical materialism and 堅固に 支持するs dialectical materialism.

"On Contradiction" (August 1937), Selected 作品,  Vol. I, p. 336.*

In 捜し出すing victory, those who direct a war cannot overstep the 制限s 課すd by the 客観的な 条件s; within these 制限s, however, they can and must play a dynamic 役割 in 努力する／競うing for victory. The 行う／開催する／段階 of 活動／戦闘 for 指揮官s in a war must be built upon 客観的な 可能性s, but on that 行う／開催する／段階 they can direct the 業績／成果 of many a 演劇, 十分な of sound and colour, 力／強力にする and grandeur.

"On 長引いた War" (May 1938), Selected 作品,  Vol. II, p. 152.

People must adapt their thinking to the changed 条件s. Of course no one should go off into wild flights of fancy, or make 計画（する）s of 活動／戦闘 unwarranted by the 客観的な 状況／情勢, or stretch for the impossible. The problem today, however, is that 右翼の人 保守的な thinking is still 原因（となる）ing mischief in many spheres and 妨げるing the work in these spheres from keeping pace with the 開発 of the 客観的な 状況／情勢. The 現在の problem is that many people consider it impossible to 遂行する things which could be 遂行するd if they 発揮するd themselves.

Preface to The 社会主義者 沸き立つ in 中国's Countryside  (December 27, 1955), Chinese ed., Vol. I.

We should always use our brains and think everything over carefully. A ありふれた 説 goes, "Knit your brows and you will 攻撃する，衝突する upon a stratagem." In other words much thinking 産する／生じるs 知恵. ーするために get rid of the blindness which 存在するs to a serious extent in our Party, we must encourage our comrades to think, to learn the method of 分析 and to cultivate the habit of 分析.

"Our 熟考する／考慮する and the 現在の 状況／情勢" (April 12, 1944), Selected 作品,  Vol. III, pp. 174-75.*

If in any 過程 thete arc a number of contradictions, one of them must be the 主要な／長／主犯 contradiction playing the 主要な and 決定的な 役割, while the 残り／休憩（する） 占領する a 第２位 and subordinate position. Therefore, in 熟考する／考慮するing any コンビナート／複合体 過程 in which there are two or more contradictions, we must 充てる every 成果／努力 to finding its 主要な／長／主犯 contradiction. Once this 主要な／長／主犯 contradiction is しっかり掴むd, all problems can be readily solved.

"On Contradiction" (August 1937), Selected 作品,  Vol. I, p. 332.*

Of the two contradictory 面s, one must be 主要な／長／主犯 and the other 第２位. The 主要な／長／主犯 面 is the one playing the 主要な 役割 in the contradiction. The nature of a thing is 決定するd おもに by the 主要な／長／主犯 面 of a contradiction, the 面 which has 伸び（る）d the 支配的な position.

But this 状況／情勢 is not static; the 主要な／長／主犯 and the 非，不，無-主要な／長／主犯 面s of a contradiction transform themselves into each other and the nature of the thing changes accordingly.

Ibid.,  p. 333.

It is not enough to 始める，決める 仕事s, we must also solve the problem of the methods for carrying them out. If our 仕事 is to cross a river, we cannot cross it without a 橋（渡しをする） or a boat. Unless the 橋（渡しをする） or boat problem is solved, it is idle to speak of crossing the river. Unless the problem of method is solved, talk ahout the 仕事 is useless.

"Be 関心d with the 井戸／弁護士席-存在 of the 集まりs, 支払う／賃金 Attention to Methods of Work" (January 27, 1934), Selected 作品,  Vol. I, p. 150.

In any 仕事, if no general and 普及した call is 問題／発行するd, the 幅の広い 集まりs cannot be 動員するd for 活動／戦闘. But if persons in 主要な positions 限定する themselves to a general call - if they do not 本人自身で, in some of the organizations, go 深く，強烈に and concretely into the work called for, make a break-through at some 選び出す／独身 point, 伸び（る） experience and use this experience for guiding other 部隊s - then they will have no way of 実験（する）ing the correctness or of 濃厚にするing the content of their general call, and there is the danger that nothing may come of it.

"Some Questions 関心ing Methods of Leadership" (June 1, 1943), Selected 作品,  Vol. III, p. 117.

No one in a 主要な position is competent to give general 指導／手引 to all the 部隊s unless he derives 固める／コンクリート experience from particular individuals and events in particular subordinate 部隊s. This method must be 促進するd everywhere so that 主要な cadres at all levels learn to 適用する it.

Ibid.,  p. 118.

In any given place, there cannot be a number of central 仕事s at the same time. At any one time there can be only one central 仕事, 補足（する）d by other 仕事s of a second or third order of importance. その結果, the person with over-all 責任／義務 in the locality must take into account the history and circumstances of the struggle there and put the different 仕事s in their proper order; he should not 行為／法令／行動する upon each 指示／教授／教育 as it comes from the higher organization without any planning of his own, and その為に create a multitudc of "central 仕事s" and a 明言する／公表する of 混乱 and disorder. Nor should a higher organization 同時に 割り当てる many 仕事s to a lower organization without 示すing their 親族 importance and 緊急 or without 明示するing which is central, for that will lead to 混乱 in the steps to be taken by the lower organizations in their work and thus no 限定された results will be 達成するd. It is part of the art of leadership to take the whole 状況／情勢 into account and 計画（する） accordingly in the light of the historical 条件s and 存在するing circumstances of each locality, decide 正確に on the centre of gravity and the sequence of the work for each period, 確固に carry through the 決定／判定勝ち（する）, and make sure that 限定された results are 達成するd.

Ibid., p. 121.

It [a 地域の or sub-地域の bureau of the Central 委員会 of the Party] should 絶えず have a 支配する on the 進歩 of the work, 交流 experience and 訂正する mistakes; it should not wait several months, half a year or a year before 持つ／拘留するing summing-up 会合s for a general check-up and a general 是正 of mistakes. Waiting leads to 広大な／多数の／重要な loss, while 訂正するing mistakes as soon as they occur 減ずるs loss.

"On the 政策 関心ing 産業 and 商業" (February 27, 1948), Selected 作品,  Vol. IV, p. 204.

Don't wait until problems pile up and 原因（となる） a lot of trouble before trying to solve them. Leaders must march ahead of the movement, not lag behind it.

Introductory 公式文書，認める to "契約 on a Seasonal Basis" (I955), The 社会主義者 沸き立つ in 中国's Countryside,  Chinese ed., Vol. III.

What we need is an enthusiastic but 静める 明言する／公表する of mind and 激しい but 整然とした work.

"Problems of 戦略 in 中国's 革命の War" (December 1936), Selected 作品,  Vol. I, p. 211.