不能把过程中所有的矛盾平均看待,必须把它们区别为主要的和次要的两类,着重于捉住主要的矛盾,已如上述。但是在各种矛盾之中,不论是主要的或次要的,矛盾着的两个方面,又是否可以平均看待呢?也是不可以的。无论什么矛盾,矛盾的诸方面,其发展是不平衡的。有时候似乎势均力敌,然而这只是暂时的和相对的情形,基本的形态则是不平衡。矛盾着的两方面中,必有一方面是主要的,他方面是次要的。其主要的方面,即所谓矛盾起主导作用的方面。事物的性质,主要地是由取得支配地位的矛盾的主要方面所规定的。

As we have said, one must not treat all the contradictions in a process as being equal but must distinguish between the principal and the secondary contradictions, and pay special attention to grasping the principal one. But, in any given contradiction, whether principal or secondary, should the two contradictory aspects be treated as equal? Again, no. In any contradiction the development of the contradictory aspects is uneven. Sometimes they seem to be in equilibrium, which is however only temporary and relative, while unevenness is basic. Of the two contradictory aspects, one must be principal and the other secondary. The principal aspect is the one playing the leading role in the contradiction. The nature of a thing is determined mainly by the principal aspect of a contradiction, the aspect which has gained the dominant position.

Modern warfare is not a matter in which armies alone can determine victory or defeat. Especially in guerrilla combat, we must rely on the force of the popular masses, for it is only thus that we can have a guarantee of success. The support of the masses offers us great advantages as regards transport, assistance to wounded, intelligence, disruption of the enemy’s position, etc. At the same time, the enemy can be put into an isolated position, thus further increasing our advantages. If, by misfortune, we are defeated, it will also be possible to escape or to find concealment. Consequently, we must not lightly give battle in places where the masses are not organized and linked to us.

没有民主,不可能有正确的集中,因为大家意见分歧,没有统一的认识,集中制就建立不起来。什么叫集中?首先是要集中正确的意见。在集中正确意见的基础上,做到统一认识,统一政策,统一计划,统一指挥,统一行动,叫做集中统一。如果大家对问题还不了解,有意见还没有发表,有气还没有出,你这个集中统一怎么建立得起来呢?没有民主,就不可能正确地总结经验。没有民主,意见不是从群众中来,就不可能制定出好的路线、方针、政策和办法。我们的领导机关,就制定路线、方针、政策和办法这一方面说来,只是一个加工工厂。大家知道,工厂没有原料就不可能进行加工。没有数量上充分的和质量上适当的原料,就不可能制造出好的成品来。如果没有民主,不了解下情,情况不明,不充分搜集各方面的意见,不使上下通气,只由上级领导机关凭着片面的或者不真实的材料决定问题,那就难免不是主观主义的,也就不可能达到统一认识,统一行动,不可能实现真正的集中。我们这次会议的主要议题,不是要反对分散主义,加强集中统一吗?如果离开充分发扬民主,这种集中,这种统一,是真的还是假的?是实的还是空的?是正确的还是错误的?当然只能是假的、空的、错误的。

All contradictory things are interconnected; not only do they coexist in a single entity in given conditions, but in other given conditions, they also transform themselves into each other. This is the full meaning of the identity of opposites. This is what Lenin meant when he discussed "how they happen to be (how they become) identical--under what conditions they are identical, transforming themselves into one another".

我们的宪法规定:中华人民共和国公民有言论、出版、集会、结社、游行、示威、宗教信仰等等自由。我们的宪法又规定:国家机关实行民主集中制,国家机关必须依靠人民群众,国家机关工作人员必须为人民服务。我们的这个社会主义的民主是任何资产阶级国家所不可能有的最广大的民主。我们的专政,叫做工人阶级领导的以工农联盟为基础的人民民主专政。这就表明,在人民内部实行民主制度,而由工人阶级团结全体有公民权的人民,首先是农民,向着反动阶级、反动派和反抗社会主义改造和社会主义建设的分子实行专政。所谓有公民权,在政治方面,就是说有自由和民主的权利。

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Many people think it impossible for guerrillas to exist for long in the enemy's rear. Such a belief reveals lack of comprehension of the relationship that should exist between the people and the troops. The former may be likened to water the latter to the fish who inhabit it. How may it be said that these two cannot exist together?

我们共产党人,多年以来,不但为中国的政治革命和经济革命而奋斗,而且为中国的文化革命而奋斗;一切这些的目的,在于建设一个中华民族的新社会和新国家。在这个新社会和新国家中,不但有新政治、新经济,而且有新文化。这就是说,我们不但要把一个政治上受压迫、经济上受剥削的中国,变为一个政治上自由和经济上繁荣的中国,而且要把一个被旧文化统治因而愚昧落后的中国,变为一个被新文化统治因而文明先进的中国。一句话,我们要建立一个新中国。建立中华民族的新文化,这就是我们在文化领域中的目的。

The subjective forces of the revolution have indeed been greatly weakened since the defeat of the revolution in 1927. The remaining forces are very small and those comrades who judge by appearances alone naturally feel pessimistic. But if we judge by essentials, it is quite another story. Here we can apply the old Chinese saying, “A single spark can start a prairie fire.” In other words, our forces, although small at present, will grow very rapidly. In the conditions prevailing in China, their growth is not only possible but indeed inevitable, as the May 30th Movement and the Great Revolution which followed have fully proved. When we look at a thing, we must examine its essence and treat its appearance merely as an usher at the threshold, and once we cross the threshold, we must grasp the essence of the thing; this is the only reliable and scientific method of analysis.

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People who are liberals look upon the principles of Marxism as abstract dogma. They approve of Marxism, but are not prepared to practice it or to practice it in full; they are not prepared to replace their liberalism by Marxism. These people have their Marxism, but they have their liberalism as well - they talk Marxism but practice liberalism; they apply Marxism to others but liberalism to themselves. They keep both kind of goods in stock and find a use for each. This is how the minds of certain people work.