Matter goes to Communism : this is the very ideological core of dialectical materialism. As matter – which is infinite and eternal – moves without any stop and in the form of a spiral, through dialectical leaps - it progresses more and more in terms of complexity and organization. Communism is this movement to always more coordination, interrelationship, interpenetration, of deep process of combination. It is the principle of synthesis.

Humankind played an important role here in the transformation of the Biosphere, i.e. the Earth as living system, as it modified the conditions in a very important way. The problem is here to have a correct understanding of unequal development.

Does humankind has a special nature, being the only part of living matter having a real value? Or is humankind a part of the general process of matter, in particular of living matter?

The communists of the Soviet Union considered that humankind was the expression of a break in the development of nature; only humankind, as best expression of evolution, should be taken in account. This anthropocentric point of view was common to Stalin, Maxim Gorky, Vladimir Vernadsky or Ivan Michurin.

One famous quote from Michurin sums it up : “We cannot wait for favors from Nature. To take them from it – that is our task”.

We can not accept this point of view, which is the expression only of the backwardness of the Soviet Union in agriculture, with an important sector being autonomous from the general socialist Plan – the kolhozes – or even independent, with the small production (which was anecdotic but still played an important role in the production of food).

Why that? Because there is no reason to separate humankind as living matter from the general process of matter in development. Doing this – what we should call anthropocentric – is not conform to dialectical materialism.

It is really historically significant to see that Stalin, Maxim Gorky, Vladimir Vernadsky, Ivan Michurin, all emphasized the necessity to see things in terms of system, but precisely on this particular point, moved to the conception of humankind as separated, which is a contradiction with all their own conceptions.

Mao Zedong is the one who understood it. In this sense, he is absolutely not in contradiction with Stalin (or Gorky, Vernadsky, Michurin). He extends dialectical materialism, understanding the need to see better how matter develops itself.

This is exactly why he rejected the concept of “negation of the negation”. This concept gives the false impression that it would be possible to separate stadiums from others in a process which is in fact of a type which we have to define as multiform.

The Great Proletarian Cultural Revolution has, in fact, one function : generalize the conception that nothing is indivisible, that all the processes are dialectical and so that everybody has to have a dialectical materialist point of view in every domain.

This was already formulated in the Soviet Union, but there the fields were separated, whereas Mao Zedong unified all these fields in what we can call a cosmology, a direct understanding of the substance of the universe, which has to be taken as one, and one only, without stadiums, fields, etc.

Of course, it is easier to define stadiums and fields, but this can only be descriptive; socialism is really a stadium following capitalism, but it is not a negation of the negation (capitalism negating feudalism), because such things as a stadium would anchor the movement which, in fact, never stops.

This is why we have to consider that matter develops itself in a general process, that living matter is a dialectical process which has, as such, a dignity. In the same way that it is absurd to break atoms to produce energy – as nature used a dialectical movement to produce the qualitative leap of merging atoms – it is absurd to destroy living matter which consists of a dialectical development produced by nature.

Of course, what we call here nature is the universe itself; there is no difference between nature and universe, and it also the only thing which exist, as unified substance, as unified process of all matter.

This is real monism, this is real atheism, this is what explains dialectical materialism.