Flexibility of Concepts

All-sided, universal flexibility of concepts, a flexibility reaching to the identity of opposites, that is the essence of the matter. A flexibility reaching to the identity of opposites. As the reflection of objective things, concepts are just like the objective things they reflect—the nature of concepts is the identity and struggle of opposites. Flexibility of concepts reflects the dialectical nature of them.

Starting from objective idealist dialectics, Hegel argued the dialectical development apparent in nature and history, that is, the causal interconnection of the progressive movement from the lower to the higher, which asserts itself through all zigzag movements and temporary retrogressions, is only a miserable copy of the self-movement of the concept going on from eternity. Engels criticized this ideological view of concepts and pointed out that we comprehended the concepts in our heads once more materialistically—as images of real things instead of regarding the real things as images of this or that stage of the absolute concept. Thus, dialectics reduced itself to the science of the general laws of motion, both of the external world and of human thought. In this way, the dialectic of concepts itself became merely the conscious reflex of the dialectical motion of the real world and thus the dialectic of Hegel was placed upon its feet. Engels not only explained the concept of materialist dialectics, but also pointed out the flexibility of concepts. For example, cause and effect are conceptions in dialectical unity which only hold good in their application to individual cases; but as soon as we consider the individual cases in their general connection with the universe as a whole, they run into each other, and they become confounded when we contemplate that universal action and reaction in which causes and effects are eternally changing places, so that what is effect here and now will be cause there and then, and vice versa.

Lenin sublated Hegel’s dialectic thought on the movement, change and development of concepts in the unity of opposites, and expounded dialectical materialism. He pointed out that Hegel was genius to guess out the relation between things and nature in the replacement and interdependence of all concepts, in the identity of their opposites, in the transition from one concept to another, and in the eternal replacement and movement of concepts. Concepts move, change and develop in the unity of opposites, which reflect the dialectical nature of the unity of opposites that objective things will transform to and unite with their opposites. It is the dialectic of things that determines the dialectic of concepts.

Lenin inherited and developed Engels’ concept of dialectical materialism. In order to further reveal the flexibility of the concept—a flexibility reaching to the unity of opposites, he pointed out that philosophers from all schools would undoubtedly agree that concepts are consistent with experience, the “complex” of sensations, the sum-up and the summary. He asked, where does this concordance come from? From God (self, ideas, thoughts, etc.) or from (out of) nature? Lenin affirmed Engels’ materialistic viewpoint on the origin of thinking and consciousness in Anti-Dühring. Lenin also further expounded the flexibility of concepts: Finite? That means moving to an end! Something? — means not that which is Other. Being in general? — means such indeterminateness that Being = non-Being. All-sided, universal flexibility of concepts, a flexibility reaching to the identity of opposites, that is the essence of the matter. This flexibility, applied subjectively = eclecticism and sophistry. Flexibility, applied objectively , i.e., reflecting the all-sidedness of the material process and its unity, is dialectics, is the correct reflection of the eternal development of the world. The essence of the flexibility of concepts refers to the all-sided, universal flexibility reaching to the identity of opposites. Therefore, how to apply the flexibility of concepts distinguishes dialectics from eclecticism and sophistry.

It was an outstanding theoretical contribution that Lenin revealed the flexibility of concepts in the identity of opposites, and reflected the essence and core of dialectics. Lenin made such conclusions as the interdependence of concepts, the interdependence of all concepts without exception, the transition from one concept to another, the transition of all concepts without exception, the relativity of opposites between concepts, the identity of opposites between concepts, etc. Lenin stressed that the flexibility of concepts should reflect the worldwide, comprehensive and living connection between all things. Therefore, these concepts must also be pondered, sorted out, flexible, dynamic, relative, interrelated and unified in opposition, so as to understand the world. To inherit the cause of Hegel and Marx, we should dialectically discuss the history of human thought, science and technology. As a link of connection and a process of development and evolution of cognition, the flexibility of concepts must also be combined with the discussion of the history of human thought and science and technology to achieve the unity of logic and history.