Outlook Search Quotes

Life is like a game of chess. To win you have to make a move. Knowing which move to make comes with IN-SIGHT and knowledge, and by learning the lessons that are acculated along the way. We become each and every piece within the game called life!

Life is like a sandwich! Birth as one slice, and death as the other. What you put in-between the slices is up to you. Is your sandwich tasty or sour? Allan Rufus.org

Hard work does not go unnoticed, and someday the rewards will follow

I have treated many hundreds of patients. Among those in the second half of life - that is to say, over 35 - there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost that which the living religions of every age have given their followers, and none of them has really been healed who did not regain his religious outlook.

Unless we take that first step into the unknown, we will never know our own potential!

The most incredible architecture Is the architecture of Self, which is ever changing, evolving, revolving and has unlimited beauty and light inside which radiates outwards for everyone to see and feel. With every in breathe you are adding to your life and every out breathe you are releasing what is not contributing to your life. Every breathe is a re-birth.

Note and Quote to Self – What you think, say and do! Your life mainly consists of 3 things! What you think, What you say and What you do! So always be very conscious of what you are co-creating!

NOTE TO SELF – BOOMERANG EFFECT My words, thoughts and deeds have a boomerang effect. So be-careful what you send out!

Quotes and notes to self – Find your inner peace! Don’t be caught up in your outer world. Pay greater attention to your inner world

Enlightenment is the Goal - Love is the Game - Taking steps are the rules! - Allan Rufus

Note to Self – Thoughts design my energy! My thoughts WILL design the energy that moves me!

I wish you all an ego free driven day!

Quotes and notes to self- Divine and Unique Power Find out what my Individual Divine and Unique Power IS and offer it outwards in harmony with all life!

Stop searching for god in the farthest corners of the universe. He is in you. You are it

One of the most distinguished psychiatrists living, Dr. Carl Jung, says in his book Modern Man in Search of a Soul (*): "During the past thirty years, people from all the civilised countries of the earth have consulted me. I have treated many hundreds of patients. Among all my patients in the second half of life-that is to say, over thirty-five-there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost that which the living religions of every age have given to their followers, and none of them has been really healed who did not regain his religious outlook.

Art has a way of anticipating future changes in man’s fundamental outlook.

The dream-content is to be taken in all seriousness as something that has actually happened to us; it should be treated as a contributory factor in framing our conscious outlook.

He was drowning in depression and contemplating suicide. One day a friend noticed that his outlook had changed to hopeful serenity. The soldier attributed his transformation to reading Man’s Search for Meaning. When he was told about the soldier, Frankl wondered whether “there may be such a thing as autobibliotherapy—healing through reading.

You have the power to change the happiness level in someone’s life and in the process you change your mind-set and the level of your own happiness. Practicing kindness and compassion will change your life, your environment, your outlook on your future, and how you view what has happened in your past.

The psychologist of today ought to realize once and for all that we are no longer dealing with questions of dogma and creed. A religious attitude is an element in psychic life whose importance can hardly be overrated. And it is precisely for the religious outlook that the sense of historical continuity is indispensable.

Whatever you seek is within you!

While Freud is an investigator and interpreter, Adler is chiefly an educator. In refusing to leave the patient in a childish condition, helpless for all his valuable understanding, and in trying by every device of education to make him a normally adapted person, Adler modifies Freud's procedure. He does all this apparently in the conviction that social adaptation and normalization are indispensable—that they are even the most desirable goals and the most suitable fulfillment for a human being. The widespread social influence of Adler's school is a consequence of this outlook—as also its neglect of the unconscious, which on occasions, it seems, amounts to complete denial.

An epoch is like an individual; it has its own limitations of conscious outlook, and therefore requires a compensatory adjustment. This is effected by the collective unconscious in that a poet, a seer or a leader allows himself to be guided by the unexpressed desire of his times and shows the way, by word or deed, to the attainment of that which everyone blindly craves and expects—whether this attainment results in good or evil, the healing of an epoch or its destruction.

Perhaps this sounds very simple, but simple things are always the most difficult. In actual life it requires the greatest discipline to be simple, and the acceptance of oneself is the essence of the moral problem and the epitome of a whole outlook upon life.

If we define optimism broadly as the tendency to maintain a positive outlook, then realistic optimism is the tendency to maintain a positive outlook within the constraints of the available "measurable phenomena situated in the physical and social world" (DeGrandpre, 2000, p. 733). With respect to fuzzy meaning, realistic optimism involves enhancing and focusing on the favorable aspects of our experiences. Examples include being lenient in our evaluation of past events, actively appreciating the positive aspects of our current situation, and routinely emphasizing possible opportunities for the future. With respect to fuzzy knowledge, realistic optimism involves hoping, aspiring, and searching for positive experiences while acknowledging what we do not know and accepting what we cannot know.

he believes it is, overall, a wiser approach to life’s problems. After all, how can you pick up something new—a new career, a new relationship, a new outlook on life—without first letting go of the old? It’s like trying to pick up a bag of groceries when your hands are already full.

You have the power to change the happiness level in someone’s life and in the process you change your mind-set and the level of your own happiness. Practicing kindness and compassion will change your life, your environment, your outlook on your future, and how you view what has happened in your past.

despair threatened to overwhelm a young Israeli soldier who had lost both his legs in the Yom Kippur War. He was drowning in depression and contemplating suicide. One day a friend noticed that his outlook had changed to hopeful serenity. The soldier attributed his transformation to reading Man’s Search for Meaning. When he was told about the soldier, Frankl wondered whether “there may be such a thing as autobibliotherapy—healing through reading.” Frankl’s

If we consider Goethe's Faust, and leave aside the possibility that it is compensatory to his own conscious attitude, the question that we must answer is this: In what relation does it stand to the conscious outlook of his time? Great poetry draws its strength from the life of mankind, and we completely miss its meaning if we try to derive it from personal factors. Whenever the collective unconscious becomes a living experience and is brought to bear upon the conscious outlook of an age, this event is a creative act which is of importance to everyone living in that age.

Is the doctor equal to this task? To begin with, he will probably hand over his patient to the clergyman or the philosopher, or abandon him to that perplexity which is the special note of our day. As a doctor he is not required to have a finished outlook on life, and his professional conscience does not demand it of him. But what will he do when he sees only too clearly why his patient is ill; when he sees that it arises from his having no love, but only sexuality; no faith, because he is afraid to grope in the dark; no hope, because he is disillusioned by the world and by life; and no understanding, because he has failed to read the meaning of his own existence?

The spirit of the age cannot be compassed by the processes of human reason. It is an inclination, an emotional tendency that works upon weaker minds, through the unconscious, with an overwhelming force of suggestion that carries them along with it. To think otherwise than our contemporaries think is somehow illegitimate and disturbing; it is even indecent, morbid or blasphemous, and therefore socially dangerous for the individual. He is stupidly swimming against the social current. Just as formerly the assumption was unquestionable that everything that exists takes its rise from the creative will of a God who is spirit, so the nineteenth century discovered the equally unquestionable truth that everything arises from material causes. Today the psyche does not build itself a body, but on the contrary, matter, by chemical action, produces the psyche. This reversal of outlook would be ludicrous if it were not one of the outstanding features of the spirit of the age. It is the popular way of thinking, and therefore it is decent, reasonable, scientific and normal. Mind must be thought to be an epiphenomenon of matter. The same conclusion is reached even if we say not "mind" but "psyche", and in place of matter speak of brain, hormones, instincts or drives. To grant the substantiality of the soul or psyche is repugnant to the spirit of the age, for to do so would be heresy.

On the American desert are horses which eat the locoweed and some are driven made by it; their vision is affected, they take enormous leaps to cross a tuft of grass or tumble blindly into rivers. The horses which have become thus addicted are shunned by the others and will never rejoin the herd. So it is with human beings: those who are conscious of another world, the world of the spirit, acquire an outlook which distorts the values of ordinary life; they are consumed by the weed of non-attachment. Curiosity is their one excess and therefore they are recognized not by what they do, but by what they refrain from doing, like those Araphants or disciples of Buddha who are pledged to the "Nine Incapabilities." Thus they do not take life, they do not compete, they do not boast, they do not join groups of more than six, they do not condemn others; they are "abandoners of revels, mute, contemplative" who are depressed by gossip, gaiety and equals, who wait to be telephoned to, who neither speak in public, nor keep up with their friends, nor take revenge upon their enemies. Self-knowledge has taught them to abandon hate and blame and envy in their lives, and they look sadder than they are. They seldom make positive assertions because they see, outlined against any statement, as a painter sees a complementary color, the image of its opposite. Most psychological questionnaires are designed to search out these moonlings and to secure their non-employment. They divine each other by a warm indifference for they know that they are not intended to forgather, but, like stumps of phosphorus in the world's wood, each to give forth his misleading radiance.

All I long for is freedom, a taste of the real breathe of life; and I kick, I revolt against the many, the unutterably many constraints to which my mind is still subject. And of real productive work there can be no thought so long as one is not freed, however slightly, from one's trammels and the pain or oppression arising from one's limited outlook. Shall I ever attain to inner freedom? It is very doubtful. The goal is too remote, and even if one gets within measurable distance of it, one has by that time consumed all one's strength in long search and struggle. When freedom is at last attained, one is as lifeless and feeble as a day-fly by night. That is what I dread so much. It is a misfortune to be so conscious of one's struggle and so early in life! And unlike the artist or the ascetic, I cannot balance my doubts by means of great deeds. How wretched and loathsome it is to me to be continually wailing like a mire drum. For the moment I am really very, very tired of everything — more than tired.

In suffering a man must search for his Maker.

Not Schopenhauer. He searched where it is darkest. You might disagree with his gloomy outlook or bleak metaphysics, but you can’t ding him for half measures. He is all in. A heroic philosopher.

Paul, though, could say not only that he was content but that he could be content “in whatever situation I am.” This is what everyone is searching for! What was the secret, then? It was to ground his sense of self and his outlook on life in the sufficiency of the Lord Jesus Christ. Paul didn’t champion a stiff upper lip in the face of hardship or offer a false gospel of self-sufficiency. No, his contentment was the result of bowing his heart and mind to God’s will, no matter what conditions he faced.

What does it mean to truly be yourself? Around this time, in the mid-1900s, the Canadian philosopher Charles Taylor began thinking about how people throughout history had dealt with this question of individual identity. In the past, there was no such thing. You were born into a well-defined position, locked along a hierarchy, and you accepted that this was the natural order of things. With the dissolution of feudal, old-world bonds, new possibilities of economic and social mobility emerged, and this transience infected the soul. People began to wonder whether we possessed some innate essence that might be discovered by peeling away layers of our surface. Or maybe there was nothing innate, and we were always in the process of self discovery, self creation, and revision. For some, this manifested as a kind of endless drifting and searching; others found the possibility of claiming one's own identity empowering. But we were all in search of the same thing, that quality that made you yourself. Taylor called this authenticity, and it became the unreachable horizon of modern life. It's a concept that makes sense only in its absence; we recognize inauthenticity, phoniness, when someone's clearly being a poseur. Yet the struggle to feel authentic -- this is very real, even if we know better. In Taylor's telling, everyone becomes a kind of artist, creatively wrestling with the parameters of our own being. He described the outlook as one where 'being true to myself is being true to my own originality, and that is something that only I can articulate and discover. In articulating it, I am defining it'. Even though all this sounds very navel-gazing, being true to yourself cannot happen in a vacuum. Constructing your personality is a game, one that requires you to joust with the expectations of others. Authenticity, Taylor explained, presumes dialogue, and it is born out of engaging with those around us. We seek recognition, even if what you want to hear from a close friend is that you're a one-of-a-kind weirdo that they'll never truly understand.

On the most basic question of all, “who is a Jew?” Elisabeth could find no solid answers. Many of her interviewees simply shrugged: “Ask three Jews, get five opinions.” In a later Christianity Today article, Elisabeth summarized her search for answers. “It is not, Israel officially proclaims, a racial question. There are Jews in every anthropologically-defined “race”—from the black Ethiopian to the Chinese orthodox Jew. “It is not a religious question. Probably fewer than ten percent of Israelis are orthodox Jews, and many are not only not religious, but are militantly anti-God. “To be Jewish is not a linguistic question. Over seventy languages are spoken in Israel, even though Hebrew is the official language and strong efforts are made to encourage everybody to learn it. “It is not a cultural question. Some Jews, desperately casting about for a definition that would satisfy me, said that Jewishness is a “cultural consciousness.” But what culture? Elisabeth had seen keening eastern Jewish women in Arab dress, Jews from New York’s East Side, Russian Jews, and Israeli natives born on kibbitzes. There were clearly no common denominators in terms of rituals, speech, dress, or outlook. “Is Jewishness then a political category?” Elisabeth continued. “Israel is a political state, but there are millions of Jews who are not Israelis. There are thousands of “Israelis” who are not Jews—every Arab now “assimilated” into the nation of Israel by conquest is officially an Israeli . . .” At the time the Israeli government defined Jews genetically, which to Elisabeth seemed a strange contradiction when they so vehemently deny that Jewishness has anything to do with race. But the determining question is, “‘Who is your mother?’ Anyone born of a Jewish mother is Jewish. The question as to what makes her Jewish has no answer. If your father is Jewish, if he is even a rabbi, it will not help you at all.”⁠3 “I have come to the conclusion that it remains for Israel; alone to execute justice for those who are its responsibility. If its highways must cut through the Arabs’ desert, if it claims ‘eminent domain,’ it must justly compensate those who have been displaced, those whose empty houses and lands Israel is now determined to fill with its own immigrants.

pastors in churches with a strong evangelistic or innovative bent (among whom I count myself) to claim that they don’t like to be around Christians. One pastor recently told me that he didn’t want any Christians coming to his new church plant. He only wanted non-Christians searching for God, and new Christians who’d recently come to Christ. On one hand, I understand where he’s coming from. He’s tired of dealing with small-minded traditionalists who want to maintain a historical preservation society more than fulfill the mission. But on the other hand, I fear for the unintended consequences of his outlook. If he’s only going to reach out to non-Christians and nurture new Christians, what’s he going to do when those new Christians become plain ol’ Christians, the kind he hates to be around? His patience and compassion flow easily toward people caught in the addictive clutches of sin. He thinks the rough language and butchered theology of a new Christian is cool, sort of like the cute things little kids say and do. But two or three years later his patience runs thin and the compassion runs dry when he realizes that these cute new Christians are still dealing with the same old issues. At that point he leaves the “slow growers” to fend for themselves. Many quietly make their way out the back door, though he never seems to notice in the excitement of all the new folks coming through the front door.

As we become willing, (78) we search for positive aspects in every situation and find gifts hidden in even the most trying times. Gradually, and at first imperceptibly, our outlook shifts until the world actually appears brighter and more inviting. In time, situations that would have given rise to any number of negative attitudes pass almost unnoticed.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.” TRAUMA IS EVERYWHERE It’s not just veterans, crime victims, abused children, and accident survivors who come face-to-face with trauma. About 75% of Americans will experience a traumatic event at some point in their lives. Women are more likely to be victims of domestic violence than they are to get breast cancer.

Another tenet of the Gita is nonattachment to results. As Lord Krishna, an incarnation of God, tells Arjuna: “You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction.” Sever work from outcome, the Gita teaches. Invest 100 percent effort into every endeavor and precisely zero percent into the results. Gandhi summed up this outlook in a single word: “desirelessness.” It is not an invitation to indolence. The karma yogi is a person of action. She is doing a lot, except worrying about results. This is not our way. We are results-oriented. Fitness trainers, business consultants, doctors, colleges, dry cleaners, recovery programs, dieticians, financial advisors. They, and many others, promise results. We might question their ability to deliver results, but rarely do we question the underlying assumption that being results-oriented is good. Gandhi was not results-oriented. He was process-oriented. He aimed not for Indian independence but for an India worthy of independence.

unsubscribe from a few email lists each day. Description: Most email management programs (like Gmail, Outlook, and Hotmail) offer a search bar in their program that help you find messages according to the keywords that you enter. You can use this search bar to your advantage by entering one simple phrase: Unsubscribe. Simply fire up your email program, enter the word “unsubscribe” in the search bar, and then look at each of the messages that it brings up. Odds are, you don’t really need most of the automated messages that show up. So each day, you remove yourself from these lists by opening up a few of the top messages and getting off their lists. Do this habit regularly and you’ll see a dramatic decrease in the amount of daily junk email.

Metaphysicians hold that all the different kinds of things in the universe and all their characteristics have been the same ever since they first came into being. All subsequent changes have simply been increases or decreases in quantity. They contend that a thing can only keep on repeating itself as the same kind of thing and cannot change into anything different. In their opinion, capitalist exploitation, capitalist competition, the individualist ideology of capitalist society, and so on, can all be found in ancient slave society, or even in primitive society, and will exist for ever unchanged. They ascribe the causes of social development to factors external to society, such as geography and climate. They search in an over-simplified way outside a thing for the causes of its development, and they deny the theory of materialist dialectics which holds that development arises from the contradictions inside a thing. Consequently they can explain neither the qualitative diversity of things, nor the phenomenon of one quality changing into another. In Europe, this mode of thinking existed as mechanical materialism in the 17th and 18th centuries and as vulgar evolutionism at the end of the 19th and the beginning of the 20th centuries. In China, there was the metaphysical thinking exemplified in the saying "Heaven changeth not, likewise the Tao changeth not", [4] and it was supported by the decadent feudal ruling classes for a long time. Mechanical materialism and vulgar evolutionism, which were imported from Europe in the last hundred years, are supported by the bourgeoisie. As opposed to the metaphysical world outlook, the world outlook of materialist dialectics holds that in order to understand the development of a thing we should study it internally and in its relations with other things; in other words, the development of things should be seen as their internal and necessary self-movement, while each thing in its movement is interrelated with and interacts on the things around it. The fundamental cause of the development of a thing is not external but internal; it lies in the contradictoriness within the thing. There is internal contradiction in every single thing, hence its motion and development. Contradictoriness within a thing is the fundamental cause of its development, while its interrelations and interactions with other things are secondary causes. Thus materialist dialectics effectively combats the theory of external causes, or of an external motive force, advanced by metaphysical mechanical materialism and vulgar evolutionism. It is evident that purely external causes can only give rise to mechanical motion, that is, to changes in scale or quantity, but cannot explain why things differ qualitatively in thousands of ways and why one thing changes into another. As a matter of fact, even mechanical motion under external force occurs through the internal contradictoriness of things. Simple growth in plants and animals, their quantitative development, is likewise chiefly the result of their internal contradictions. Similarly, social development is due chiefly not to external but to internal causes.

Metaphysicians hold that all the different kinds of things in the universe and all their characteristics have been the same ever since they first came into being. All subsequent changes have simply been increases or decreases in quantity. They contend that a thing can only keep on repeating itself as the same kind of thing and cannot change into anything different. In their opinion, capitalist exploitation, capitalist competition, the individualist ideology of capitalist society, and so on, can all be found in ancient slave society, or even in primitive society, and will exist for ever unchanged. They ascribe the causes of social development to factors external to society, such as geography and climate. They search in an over-simplified way outside a thing for the causes of its development, and they deny the theory of materialist dialectics which holds that development arises from the contradictions inside a thing. Consequently they can explain neither the qualitative diversity of things, nor the phenomenon of one quality changing into another. In Europe, this mode of thinking existed as mechanical materialism in the 17th and 18th centuries and as vulgar evolutionism at the end of the 19th and the beginning of the 20th centuries. In China, there was the metaphysical thinking exemplified in the saying "Heaven changeth not, likewise the Tao changeth not", and it was supported by the decadent feudal ruling classes for a long time. Mechanical materialism and vulgar evolutionism, which were imported from Europe in the last hundred years, are supported by the bourgeoisie. As opposed to the metaphysical world outlook, the world outlook of materialist dialectics holds that in order to understand the development of a thing we should study it internally and in its relations with other things; in other words, the development of things should be seen as their internal and necessary self-movement, while each thing in its movement is interrelated with and interacts on the things around it. The fundamental cause of the development of a thing is not external but internal; it lies in the contradictoriness within the thing. There is internal contradiction in every single thing, hence its motion and development. Contradictoriness within a thing is the fundamental cause of its development, while its interrelations and interactions with other things are secondary causes. Thus materialist dialectics effectively combats the theory of external causes, or of an external motive force, advanced by metaphysical mechanical materialism and vulgar evolutionism. It is evident that purely external causes can only give rise to mechanical motion, that is, to changes in scale or quantity, but cannot explain why things differ qualitatively in thousands of ways and why one thing changes into another. As a matter of fact, even mechanical motion under external force occurs through the internal contradictoriness of things. Simple growth in plants and animals, their quantitative development, is likewise chiefly the result of their internal contradictions. Similarly, social development is due chiefly not to external but to internal causes.

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