"Dialectical materialism is not, and never has been, a programmatic method for solving particular physical problems. Rather, a dialectical analysis provides an overview and a set of warning signs against particular forms of dogmatism and narrowness of thought. It tells us, “Remember that history may leave an important trace. Remember that being and becoming are dual aspects of nature. Remember that conditions change and that the conditions necessary to the initiation of some process may be destroyed by the process itself. Remember to pay attention to real objects in time and space and not lose them in utterly idealized abstractions. Remember that qualitative effects of context and interaction may be lost when phenomena are isolated”. And above all else, “Remember that all the other caveats are only reminders and warning signs whose application to different circumstances of the real world is contingent."
"In the morning [June 1936, on the train to Sianfu] I inspected my traveling companions and found a youth and a handsome old man with a wisp of gray beard sitting opposite me, sipping bitter tea. Presently the youth spoke to me, in formalities at first, and then inevitably of politics… He was on his way back to Szechuan, his native province, which he had left seven years before. But he was not sure that he would be able to visit his home town after all. Bandits were said to be operating in the area.
“You mean Reds?”
“Oh no, not Reds, although there are Reds in Szechuan, too. No I mean bandits.”
“But in Szechuan don’t people fear the Reds as much as the bandits?”
“Well that depends. The rich men fear them, and the landlords, and the officials and tax collectors, yes. But the peasants do not fear them. Sometimes they welcome them.” Then he glanced apprehensively at the old man, who sat listening intently, and yet seeming not to listen. “You see,” he continued, “the peasants are too ignorant to understand that the Reds only want to use them. They think the Reds really mean what they say.”
“But they don’t mean it?”
“My father wrote to me that they did abolish usury and opium in the Sungpan [Szechuan], and that they redistributed the land there. So you see they are not exactly bandits. They have principles, all right. But they are wicked men. They kill too many people.”
Then surprisingly the graybeard lifted his gentle face and with perfect composure made an astonishing remark. “Sha pu kou!” he said. “They don’t kill enough!”"
Robespierre was not in favor of attempts to promulgate his religious beliefs by strict penalties for non-adherents…At the Jacobins on May 15, Julien de la Drome proposed that any person who did not believe in the Supreme Being should be exiled. Robespierre opposed this, declaring that virtue, truth, and nature did not need such support: “The French people and all the people of the universe have recognized the principles of the Convention. What matters a few conspirators seeks to slander it? Can they prevail over the French people, the human race, and nature?” [He said] “When we dreamed of consolidating the foundations of virtue and patriotism, we had no desire to become persecutors.”
James Eagan, Robespierre: Nationalist Dictator
these are scans from a june 1964 issue of soviet union magazine, a soviet publication intended to compete with western magazines such as time. see more scans and read more about these inexpensive publications once ubiquitous in the third world, here.