Shoichi Sakata

Selected Writtings on Dialectics of Nature

Theoretical Physics and Dialectics of Nature ........................................................................3

Philosophy and Methodology of Present-Day Science........................................................15

Historical Introduction: My Classics — Engels’ “Dialektik der Natur”..............................25

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Shoichi Sakata, June 1947

Theoretical Physics and Dialectics of Nature

Source: Supplement of the Progress of Theoretical Physics, No. 50 1971; First published: in the October issue of the journal Chõ-ryü in 1947. Transcribed: for the Marxists Internet Archive by Andy Blunden.

1 Theoretical physics in our country has been known all

over the world by the brilliant achievements of H. Yukawa. How could the theory of elementary particles have freely developed in such a society where the feudal system remained for a long time? J. D. Bernal of London University made the following criticism and prospect of the Japanese science in a book written just before World War II. “It is over-elaborate, pedantic, and without imagination, and unfortunately, in many cases, it is also uncritical and inaccurate. It is unfair to blame the Japanese scientists for this. In a country where dangerous thoughts are being persecuted with increasing severity, originality in science will hardly be at a premium. Where science is used more openly and cynically even than in Europe for purposes of war research and for trying to find the absolute minimum of food on which factory workers can exist, it is unlikely to attract the best minds to do the best work. Of recent years there has been a notable though underground reaction against this official and military science. The younger Japanese scientists are beginning to be aware of the social implications of their work, and are thinking for themselves outside the orbit of the imperial and military myth of Shinta, or of its more violent modern forms such as Kõdõ. If, in the revolutions that threaten East as much as West, the Japanese people should ever acquire any peace of freedom we may expect here also a great improvement in the quality of scientific work”.

Development of the Yukawa theory might certainly be an incident and good fortune. One may assert that in the field of science, such as theoretical physics where contemplative faculty plays a leading role, social conditions do not have much influence. However, it was actually shown by the Nazism in Germany that even the innermost part of modern science could be affected by superstition and barbarism. If there had been no conscious efforts to get rid of the mythological viewpoint of the world and, its narrow-minded method of thinking, the theoretical physics in our country, too, would have followed a miserable path.

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In recent years, theoretical physics have experienced a bewilderingly rapid development. It may certainly be said that the fruits obtained in the last half century surpass to a great extent the development in the passed several centuries. The world of physics by Newton and Maxwell which had been believed to be firm and unshakeable, was overthrown by the advent of the theories of relativity and quantum mechanics. The metaphysical view of matter based on immutable elements and indivisible atoms was radically changed. While most physicists did not yet fully understand the new theories, the spearhead of physics further invade the interior of atomic nuclei and development began in the theory of elementary particles. The true character of cosmic ray is to be clarified also. In such an unprecedented revolutionary age, even a scientist who has already accomplished his great work cannot follow the new development. Planck, who found the clue to quantum theory, and also Einstein, who constructed the theory of relativity, could not correctly understand the foundation of quantum mechanics. Physicists who felt uneasy about the basis of their own beliefs expressed their interests in philosophical problems and began to discuss problems such as “the role of science,,, “the reality of externality” and “the problem of causality.” They are making efforts to get the world view on which they never lose their own confidence even if they are faced with the revolutionary age and to acquire methodology useful for their own studies. But this is not necessarily an easy task. The reason is that philosophy is a science influenced strongly by social restrictions as it is said to be even a partisan science. It is not only the world of physics that is overtaken by the revolutionary age. In this century all the world was frequently astonished by many great upheavals such as World War I, the Russian Revolution, the financial panic, the rise of fascist’s nations and World War II. Physicists were to a great extent affected directly by these events. Also, these indirect influences were not small ones which were brought about from philosophy reflecting social unrest, philosophy guiding the Russian Revolution, philosophy trying to justify the ideology of fascists, etc.

It was during the period from the end of the 19th century to the beginning of this century, that physicists increased their interest in philosophy at first, while the discoveries of radium, electrons, etc., first shook the foundation of classical theories. As Poincaré stated in Value of Science, a whole of the fundamental laws of old physics such as “Newton’s principles”, “Mayer’s principle”, “Lavoisier’s principle” and “Carnot’s principle” stood on the brinks of their collapse and “crisis of mathematical physics” occurred. Physicists who lost their confidence in the old theories could no longer believe anything other than their own experiences. Among them such empiricistic and positivistic tendencies were prevalent that science is not any copy of the objective reality, but merely a product of human consciousness, and that the role of science is to faithfully describe experiences and not to explain the essence of nature. Mach, Kirchhoff, Ostwald and Poincaré were representative scientists with these opinions. On the contrary, there appeared scientists such as Boltzmann and Planck who held fast to their viewpoint of realism, and controversies were raised frequently between the two groups of scientists. In the meanwhile, there were tragedies such as the suicides of Boltzmann and Drude. All of the above views of the world, however, were not sufficient to grasp the points of “the crisis of physics.” It was Lenin who correctly analysed these problems, whereas among physicists at that time, only a few knew of his investigation.

Remarkable development of physics in the subsequent period has been attained mainly on the basis of the atomistic viewpoint of matter contrarily to expectation of the positivists. Studies on the structure of the atom were remarkably increased by invention of “the Geiger counter, which counts the number of particles invisible to the naked eye such as electron and a-particle, and by device of “Wilson’s cloud chamber” which indicates the paths of the particles. In 1911, a model of an atom like the solar system was established by Rutherford. In this case, however, the old theory faced a crisis also. This model, in fact, could not offer any

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explanation of the stability of the atom and the regularity found in the series of spectrum. In 1913, Bohr proposed the so-called old-quantum theory by introducing quite a daring hypothesis in which Planck’s concept of quantum was adopted. This theory has an eclectic character which admits, on the one hand, Newton’s and Maxwell’s classical laws and on the other hand, two assumptions being quite incompatible with them. The contradiction of this dualistic character became more serious as the more complicated systems were treated, and then the way to the reconciliation could not be found even by Bohr’s “correspondence principle.”

At that time an astonishing fact was found: Matter as well as light has dual character. It was clarified that both matter and light were “particles” and “waves” at the same time. This was the problem which could no longer be solved merely by partial modification of classical physics. From many experiences before that time, it had been known that an electron is a particle with a certain amount of electricity and mass and that something like a “fragment” of an electron can never exist. Nevertheless it was found that an electron is also a wave and it passes simultaneously through two or more lattice points of a crystal and causes a diffraction phenomenon. Since a particle treated by Newtonian mechanics occupies a certain point in space at a certain time and moves along a certain orbit with a certain velocity as a particle of the ordinary concept, it is absolutely incompatible with the concept of wave which spreads over whole space. Obviously such contradictions was quite an intolerable matter for traditional physicists. Lorentz, an aged physicist who had studied the theory of electron and had built the basis of relativity, talked in despair, “Today, people assert just the opposite to what they said yesterday. In such a time, criterion of truth any longer could not be maintained and it is hard to understand what science is. I regret that I did not die five years ago before this contradiction was born”.

Physicists became sceptical again and some of them went into positivism, some into agnosticism and some into mysticism. However, in 1925, a new theory “quantum mechanics” was born brilliantly. Nevertheless, philosophical confusion among physicists still continued concerning the interpretation of quantum mechanics. These confusions were spurred by the fact that pioneers of quantum mechanics often carelessly emphasised their positivistic opinions. For instance, Heisenberg said the following; “physicists are to describe formally, only the relations among perceptions,” “with modern physics we do not treat the reality or the structure of atoms, but only phenomena which we perceive in making observations of atoms” and so on. Consequently, in its early days quantum mechanics was often expounded from the standpoint of positivism and operationalism of its modern version. The book by S. Kikuchi, which was published rather early in our country, is a typical example reflecting the above viewpoint. He said for example, “It is possible to consider that generally the law of nature describes in a given experimental operation the relation among indications of meters attached on instruments. It is not such as to grasp the entity behind phenomena through investigation of them”.

However, as my respected friend M. Taketani frequently advises, physics itself should be strictly distinguished from the interpretation given by physicists. In many cases, scientist acts differently from what he says. In his book The Structure of Matter Kikuchi says that the materialistic viewpoint, that the external world exists independently of human consciousness, is a naive standpoint of human beings living in a world of common sense and has no connection with the standpoint of highly advanced science such as quantum mechanics. Nevertheless, in the same book, he thoroughly returns to that standpoint of naive realism when he explains the diffraction of electron, the scattering of neutron, etc., on which he produced very brilliant achievement. This proves that in his laboratory he always stands on the viewpoint of naive realism.

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The relation between science and view of the world cannot be clarified without historical investigation of the origin and development of science. However, a scientific specialist frequently includes a dogmatic interpretation within his narrow field of vision. Now we part from the theoretical physics for the time being and turn to these problems.

2 It is concluded that about a million years have passed since the beginning of mankind on

the earth. Presumably tens of thousands of years have elapsed since the appearance ofhomo sapiens. Meanwhile man produced various materials for life and lived by consuming them. Life of man, unlike that Of an animal, is carried on with a certain program; the characteristic is that he has tried to change the nature that surrounds him so as to adapt it to his own needs. If one may call this practical, then life of mankind is originally practical. To effect the practice, however, we must admit the following: Nature (externality) exists independently of our consciousness and is projected into consciousness through our senses. This is the point of view always entertained by man in performing his daily rituals, therefore, it has been called naive realism. Philosophically it is the materialistic point of view.

Man’s practice results in success in accordance with the prearranged plan, only when the image of externality made through our senses, namely, our knowledge about nature is not wrong. Through success and failure of man’s performance, he discovers the objective structure and the law of nature to which his desire and volition cannot do anything. Science has advanced as the organisation of knowledge about the objective law that is cognised through the above mentioned practice. Therefore, scientific knowledge guarantees the validity of man’s performance, while the truthfulness of his cognition should always be verified by practice. Considering the intimate relation between science and practice, we find that science should be constructed on the basis of “standpoint of practice,” that is to say, materialism. Thus we can understand the relation such that the progress in science and the success in practice continuously proves the validity of materialism. In this respect materialism is no longer a naive point of view, but a scientific view of the world which is supported by all the fruits of modern science. Then we may conclude that any standpoint which denies materialism obstructs the progress of science.

It is commonly said that the distinctive character of modern science resides in its positiveness. This is correct in the sense that it manifests a phase of the above mentioned relation in that the criterion for the truthfulness of scientific cognition lies in “practice.” Natural-scientists, however, emphasise only this positiveness unilaterally and are apt to be oblivious of or to deny intentionally its materialistic premise. This viewpoint is what is implied by the positivism previously mentioned. This can be regarded as a reflection of the restlessness of scientists who are not able to rely on anything other than their experiences when they are faced with the revolutionary stage. A positivist says, “Science is to observe nature in itself”, and an operationalist with the new form of the positivism says, “A physical quantity is a symbol of the operation of a certain measurement, and has not any relations with objective reality”. But scientists always stand on “the standpoint of practice” in their laboratory. This is because “experiment” is one form of “practice.” On the one hand they say, “Physics is to describe formally only the relation among perceptions”, but on the other hand they study the structure of atom which cannot be observed through their direct experience and reveal the property of elementary particles. The reason why physicists could and did discover atom and reveal its structure is not because they observed nature in itself. But, it is because a man takes “the standpoint of practice,” that a human cognition can go over the limitation of the sense and reveal the essential relation lying behind phenomena although his

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cognition starts from the direct experience in the beginning. It is based on the success of human practice forcing atomic energy to he released, that all human beings, now, have been made to recognise the existence of atom.

In spite of the inseparable relation of the natural science to materialism, why do theoretical physicists lean towards positivism and empiricism whenever they are faced with revolutionary ages? The view of the world governing natural-scientists for a long time, until the last century, was the metaphysical materialism (mechanical materialism), in which the world is regarded as being constructed with individual, fixed and invariable objects being observable one by one independently. This is the viewpoint universalised on the basis of a view of nature obtained from the early development of natural science such as Newtonian mechanics, that is “Nature remained as it was as long as it continued to exist.” The planets and their satellites, once set in motion by the mysterious “first impulse,” circled on and on along their predestined ellipses for all eternity, or at any rate until the end of all things. The stars remained forever fixed and immovable in their places, keeping one another therein by “universal gravitation.” The earth has remained the same without alteration for all eternity or, alternatively, from the first day of its creation. The “five continents” of the present time had always existed, and they had always had the same mountains, valleys, and rivers, the same climate, and the same flora and fauna, except in so far as change or transplantation had taken place at the hand of man. The species of plants and animals had been established once and for all when they came into existence; “like continually produced like”. A form of materialism, however, has to change also as science develops. Subsequently remarkable development of science did require a change of the materialism. After the hypothesis on the formation of the solar system was presented by Kant and Laplace, it became an influential point of view that nature does not just exist, but comes into being and passes away. There appeared “the evolutionism” in every sphere of science. The thought of Heraclitus was revived that all nature moves in perpetual flow and circulation, and “the dialectic view of nature” was established. Following the above, materialism had to emerge to dialectic materialism. Physicists, who had believed in the firmness of Newtonian mechanics, were bound to the metaphysical materialism and were thinking in the framework of formal logic. This can be regarded as an evil that modern science falls into this excessive specialisation. When the discoveries of the new phenomena began to rock Newtonian mechanics to its foundation, they began to notice the brittleness of their views of nature and plunged into confusion. They could not understand that the narrow-mindedness of their views of the world was not due to its “materialistic character” but its “metaphysical character.” Thus, they erroneously recognised the break-down of some essential principles directly as the negation of a whole of the-objective legitimacy, and threw out the baby with the bath-water. This is the process that frequently leads physicists to the positivism in revolutionary ages.

It is said that scientists can make themselves understood and co-operate with each other, even if they have different views of the world. The reason for this is firstly that they usually wear their philosophies only as ornaments and always take “the standpoint of practice” in actual research, and secondly that the content of science is, in a sense, a faithful reflection of the law of nature independent of their interpretations. However, progress in research must be made at quite a different rate, accordingly as they are clearly conscious of “the materialistic dialectics"-the supreme standpoint founded on the whole results of modern science-, or they are tied unconsciously to a standpoint of the naive realism, or an erroneous view of the world. This can be said about any branch of science. Especially in the theoretical physics, which has been highly developed and deals with fundamental concepts and laws, they are exposed to continual dangers of taking an incorrect turn unless they are on the supreme standpoint and make researches using the logic of high quality. Physicists in the past have relied solely upon the positivistic method, and made their advances by studying the correct

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directions from nature itself, with the rule of trial and error. They had blindly believed it to be the only right method. However, now that the great fruits of modern science have proved the validity of “dialectics of nature” and therefore revealed that the cognition of nature is made through the dialectic processes, we must intentionally apply the dialectics of nature as a compass which shows the way of our research.

Recently, the number of scientists who are conscious of the validity of this viewpoint has gradually increased. It should be noted that Russian scientists are studying the dialectics of nature with extraordinary enthusiasm. In other countries, scientists of the first rank, as J. D. Bernal (British chemico-physicist), J. Needham (British biologist) and P. Langevin (French physicist), have published excellent treatises on the dialectics of nature. Furthermore, I have been told, F. and I. Joliot-Curies, the discoverers of “the artificial radioactivity,” and P. M. S. Blackett, the discoverer of the cosmic-ray shower,” who are the greatest scientists, support it, and moreover R. Oppenheimer,

who is one of the greatest American theoretical physicists and played an important role in the production of “the atomic bomb” is studying it. In our country, M. Taketani, one of my respected friends, has published excellent articles” on the interpretation of quantum mechanics and on the process of the establishment of Newtonian mechanics, where he has developed the new stage (so to speak the quantum-mechanical stage) of the dialectics of nature. Recently, H. Yukawa') said that the course of development of theoretical pliysics is “dialectic” and that its basis is “materialistic.”

3 Next, let us briefly mention about the fundamental character of the dialectics of nature-

"the logic of nature"-extracted from the dialectic view of nature based on the totality of the results of modern science. First, “it is necessary to understand that nature is by no means an accidental collection of objects and phenomena which are mutually separated, isolated and independent, it consists of one thing that is mutually related, dependent, restrictive and connected. The all of nature, from the smallest element to the largest, has its existence in eternal coming into being and passing away, in ceaseless flux, in unresting motion and change.” Secondly, the laws on development and motion of nature have the same form as those found by Hegel as the laws on development of thought. Namely they are: “The law of the transformation of quantity into quality and vice versa; the law of the interpenetration of opposites; the law of the negation of the negation,” etc.

Let us explain these in a slightly concrete way. Current science has found that in nature there exist qualitatively different “levels"-the form of motion — , for example, a series of the levels such as elementary particles — nuclei — atoms — molecules — masses — heavenly bodies — nebulae. These levels form various nodal points which restrict the various qualitative modes of existence of matter in general. And thus they are not merely related in a straightforward manner as described above. The “levels” are also connected in a direction such as molecules — colloids — cells — organs — individuals — societies. Even in the same masses, there exist “levels” of states corresponding to solids-liquids-gases. Metaphorically speaking, these circumstances may he described as having a sort of multi-dimensional structure of the fish net type, or it may be better to say that they have the onion-like structure of successive phases. These levels are by no means mutually isolated and independent, but they are mutually connected, dependent and constantly “transformed” into each other. For example, an atom is constructed from elementary particles and a molecule is constructed from atoms, and conversely the decompositions of a molecule into atoms, an

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atom into elementary particles can be made. These kinds of transformations occur constantly, with the creation of new quality and the destruction of others in ceaseless changes. Even the elementary particles, which have been regarded as the simplest and the ultimate constituents of matter, no longer have the metaphysical character of eternally invariable “atom” such as postulated by Democritus. For instance, a meson produced in the atmosphere by cosmic rays transforms into an electron and a neutrino with such a short life of 2 x 10-6 see.

These types of transformations among different “levels,” the creation of new qualities and their eventual destruction, obey “Hegel’s law.” Some physicists may object to the above statement with the assertion: “The law for the construction of atoms. is quantum mechanics, while the one governing the solar system is Newtonian mechanics”. Quite right, each level is governed by a law inherent to the respective ones. Just for this reason, one needs individual sciences. It is the “dialectics,” however, that is commonly found as the universal law in “quantum mechanics, Newtonian mechanics, the law of evolution of living organisms, the law of evolution of societies” and even “in the law of development of thought.” Therefore, it may be regarded as “the logic of nature.” In view of this fact, quantum mechanics, Newtonian mechanics, and indeed every science can be understood only by the logic of dialectics. The confusion brought about on the interpretation of quantum mechanics had its main origin in the fact that physicists did not have the logic of dialectics. This point will be discussed again later.

The very law such as “the law of transformation of quantity into quality” is already well accepted in present day natural science. This law states that “a rapid transformation from one of the levels to another does not happen accidentally, but is based on a law and it occurs as a result of accumulation of gradual quantitative changes.” In physics, every change is the transformations of quantity into quality. For example, in order to create an electron pair, the energy of about 106eV are required and similarly, for meson production, the energy of 108eV is needed. As is well known, recent developments in nuclear physics have been made taking an opportunity of the completion of the high voltage power supply of 8 x 105 volt due to Cookcroft and Walton. And it may be unnecessary to quote an example, to explain that chemistry is a science for the qualitative change of substance caused by the quantitative change of its components. On one occasion, Engels said, in an ironical tone, “And if these gentlemen have for years caused quantity and quality to be transformed into each other, without knowing what they did, then they will have to console themselves with Moliers’s Monsieur Jourdain who had spoken prose all his life without having the slightest inkling of it”.

The second law of dialectics states that every level consists of a unification of “the opposites” and, by the struggle of the opposites, they develop themselves into higher “levels.” Here, let us quote only one example from elementary particle physics. A nucleus is constructed from protons and neutrons. The Yukawa theory clarified the mechanism of how a nucleus is made of these. The essential point of this theory is that a neutron has the property of transforming into a proton and a negative meson. However, one cannot conclude that, simply because a neutron is transformed into a proton and a negative meson, the former is constructed from the latter two. For, this relation is of a reciprocal character and thus a proton can be transformed into a neutron and a positive meson. Accordingly, neutron and proton are both “elementary” and at the same time 66 composite,” i.e., they can be said to he the syntheses of both “elementarily” and “compositeness”. Furthermore, this opposition acts as a motive force in the process of constructing a nucleus-"a new quality"-from elementary particles.

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In nature, the creation and the destruction of various “levels” occur ceaselessly and they form a history of nature. Now let us quote part of an excellent description of the evolution of cosmos from a famous work, “The Birth and the Death of the Sun”, by J. Gamov of George Washington University. “The story begins with space uniformly filled with an unbelievably hot and dense gas, in which the processes of the nuclear transformation of the various elements went on as easily as an egg is cooked in boiling water. In this ‘prehistoric’ kitchen of the universe, the proportions of the different chemical elements-the great abundance of iron and oxygen and the rarity of gold and silver-were established. To this early epoch also belongs the formation of the long-lived radioactive elements, which even at the present time have not yet quite decayed.

Under the action of tremendous pressure of this hot compressed gas, the universe began to expand, the density and the temperature of matter slowly declining all the while. At a certain stage of the expansion, the continuous gas broke up into separate irregular clouds of different sizes, which soon took on the regular spherical shapes of individual stars. The stars were still very large, much larger than they are now, and not very hot. But the progressive process of gravitational contraction diminished their diameters and raised their temperatures. The frequent mutual collisions among the members of this primitive stellar family led to the formation of numerous planetary systems and in one of these encounters our earth was born.

While the stars grew hotter and hotter, and their planets-being small and unable to develop the high central temperatures necessary for thermonuclear reactions-covered themselves with solid crusts, the stellar gas’ uniformly filling all space continued to expand, and the distances between the stars began to approach their present values.

At another stage of the expansion, corresponding to the average concentration still to be found within individual galaxies, the ‘stellar gas’ broke up into separate giant clouds of stars. While these stellar islands were still close to one another, their mutual gravitational interaction led in many cases to the formation of the odd-looking spiral arms and supplied them with a certain amount of rotational momentum.

By that time most of the stars that made up these receding stellar islands had become sufficiently hot in their interior regions to start off various thermonuclear reactions between hydrogen and other light elements. First deuterium, then lithium, beryllium, and, finally, boron were turned into ‘ashes’ (nuclear ‘ash’ being the well-known gas helium); and, passing through these different phases of ‘red giant’ development, the stars approached the main and longest part of their evolution. When no other light elements were left, the stars began to transform their hydrogen into helium through the catalytic action of the phoenix-like elements, carbon and nitrogen. Our Sun is in this stage now”. And furthermore, J. Gamov mentions the fate of our sun.

The earth, which was born in a certain stage of the evolution of the cosmos, was gradually cooled down and its surface was covered with the atmosphere and the hydrosphere. During the evolution of the earth in several hundreds or thousands million years, the organic matters with simple structure was first synthesised from various elements such as carbon, hydrogen, oxygen and nitrogen. In the next stage, the protein and the other substances were composed, which are required to construct living organisms. Then they formed the coacervate with more complex organism, and at last the protista was generated. On these matters a Russian biochemist, I. A. Operlin has given full details of them in his work Origin of Life, and they will increasingly be clarified with the further development of biochemistry, geochemistry, etc. The evolution of life from the protista to mankind was revealed by C. Darwin in his work The Doctrine of Evolution, and with this very stage of the appearance of human being,

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it runs into the genuine domain of history. The above description is a brief sketch of the dialectic view of nature which has been clarified by modern science.

Although the contents of the dialectics of nature as mentioned above are supplemented by the remarkable progress of individual sciences, they are not essentially different from those stated by Engels at the end of the last century. The contents of the dialectics of nature must be enriched constantly in the future by the development of science, but the essential features such as discussed previously, will never be lost through all ages. Because, it is “the logic of nature.”

4 Let us again return to theoretical physics. Newtonian mechanics was the law which

governs objects of a visible size, that is, “macroscopic world.” Therefore it is no wonder that, when the object of physics turned on the 4 6 microscopic world” of atoms and electrons, which are quite distinct quantitatively from the “macroscopic objects,” a “new law” being qualitatively different from “Newtonian mechanics” was discovered. This may be nothing more but again to prove “the law of transformation of quantity into quality.” And one needs not become desperate of the fact that an electron is a “wave” and at the same time can be a “corpuscule.” For this predicts only that there would be discovered, behind those phenomena, a more fundamental relationship which unifies opposites; “corpuscular character” and “wave character.” In fact, there had been two different currents of development in the establishment of quantum mechanics; one was “matrix mechanics” developed by the Göttingen school, Heisenberg was its leader, the other “wave mechanics” developed by de Broglie and Schrödinger. Although these two were considerably different in their appearances, they have later been proved to be mathematically equivalent to each other and unified into a rational theory as it is presently formulated. C)n the interpretation of quantum mechanics, after much meandering all scientists have arrived at almost the same view'), except for the problem such as the observation problem which is closely connected with their own philosophies. Then the so-called “Copenhagen spirit” that contains Bohr’s “correspondence principle” as its main content constantly played a leading role, and also a confrontation between the realistic trend of the wave mechanics school and the positivistic trend dominating the Gbttingen school was a remarkable feature.

The Göttingen school, which employed as a guide the principle of positivism, i.e., physics should be constructed on directly observable quantities only, avoided the introduction of quantities such as orbit and velocity of electron in an atom and attempted to describe atomic phenomena in terms of only frequency and intensity of light emitted from an atom. People of the school built up the matrix mechanics on the basis of this view and of Bohr’s correspondence principle.

At one time, Schrödinger, independently of such an epistemology of positivism, established the wave mechanics by introducing “wave equation” on the analogy of mechanics with optics following de Broglie’s idea of “material wave.” He first considered the “material wave” as a real matter which should take the place of “particle picture” of the old mechanics to satisfy the demand of immediacy, but it had become clear that such a naive interpretation should not be acceptable. For, even if electron is a real wave such as water wave and propagates into the whole space according to the Schrödinger wave equation, the electron must be necessarily found at a space point due to its particle nature when one observes the position of the electron. This means that the wave suddenly contracts into a point by an observation and furthermore that this contraction arises discontinuously and non-causally.

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Thus, it is by any means impossible to interpret classically, the quantum phenomena as a continuous and causal change by assuming the matter wave as to be realistic.

On the other hand, the methodology of the Göttingen school which attempted to construct the theory only in terms of the directly observable quantities, also could not help disclosing their narrow-mindedness. In fact, in the present theory there are again contained the position and the velocity of the electron which the school thought to have been excluded from the theory, and it has been clarified that the central problem is not on the point of whether these quantities are “directly” observable, but whether these quantities can be observed “simultaneously.” What Heisenberg’s “uncertainty relation” has told us is that the position and the velocity of electron are “complementary” quantities which cannot he measured simultaneously. The characteristic feature in quantum mechanics is in the point that one recognised the existence of such complementary quantities. Consequently it becomes impossible to describe the state of the particle, as in the case of Newtonian mechanics, in terms of the values of its position and velocity at a moment, so that it is necessary to introduce a new concept of the state which is represented by a vector (wave function) in the Hilbert space. The reason that an electron exhibits a contradictory character of corpuscule and wave is due to the fact that behind these phenomenological forms exists a fundamental relationship understood in terms of the quantum-mechanical state. Furthermore, it should he stated here that the wave function with such a significant meaning is a quantity which can neither be observed “directly,” of course, nor “in principle,” and this implies that the present quantum mechanics has been developed by getting over the epistemology of the positivism.

Sometimes the development of quantum mechanics has been related as if it implies a success of the methodology of Machism. However, the positive role, in its true sense, played by the methodology of the Göttingen school is found in the point that it forbid- the application of “the concepts of daily life” to the microscopic region without criticism. And this point can be understood by the dialectics of nature, in which the law of transformation of quantity to quality is realised, more properly than by the positivistic epistemology. The discovery of the dual nature of the electron has enlightened us that the various concepts of Newtonian mechanics, which were taken from the macroscopic experiences, cannot strictly be applied to the microscopic region. However, the macroscopic and the microscopic regions should “not mutually be separated, isolated or independent,” but should “be correlated to, dependent on and restricted within each other.” Therefore one can never construct a new theory by merely being forbidden to apply all the ordinary concepts. It may be said that Bohr’s “correspondence principle,” which demands that, New theory should always coincide with the classical theory asymptotically in the boundary region”, puts this point into its consciousness. Heisenberg, too, eliminated at last the positivism and stated, “Even if one attempts to purify all the unclear concepts before all the science, one can do nothing but to resort to the ‘compulsion of experience’ since there is no standard to judge which concept is in doubt. To make the concepts clear beforehand is equivalent to prearranging the future development of science by means of a logical analysis of language”, and further “Since the law of classical physics holds in the limit of the action quantum being zero, the classical concepts corresponding to these quantum laws should be indispensable elements of the natural science”. The reason why the correspondence principle, as a guide in searching for an unknown law, has always played a leading role during the entire development of quantum mechanics from the stage of old-quantum theory, is due to the fact that it reflects in part the dialectics of nature. And though the Göttingen school was led by this misleading philosophy, it has well succeeded in establishing the matrix mechanics mainly due to the help of the correspondence principle.

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If, however, theoretical physicists had been conscious of the dialectics of nature and learned the logic of high quality, they would have taken a more straightforward way to establish quantum mechanics. And it is no doubt that they would have arrived more quickly at the methodology, which Bohr and Heisenberg acquired at last through their excellent intuitions and their many years of struggles with nature, and would have given more adequate expressions for it. The methodology of Bohr and Heisenberg, though it worked well as an active weapon in constructing quantum mechanics, has frequently worked negatively in the recent development of theories of atomic nuclei and of elementary particles. This is due to the fact that the methodology consists of only a partial consciousness of the dialectics of nature.” Indeed, a misleading methodology, if one applies it extensively as a creed, is always transferred into the opposition, according to the well-known law of dialectics.

In the interpretation of quantum mechanics, it was the so-called “observation problem” that most numerous misunderstandings were spread, in connection with philosophy. In quantum mechanics, “state” of a microscopic system such as an atom, is expressed by “wave function” and develops continuously every moment according to Schrödinger’s wave equation. This is a causal change described in terms of the differential equation, and does not differ in quality from the change of state of macroscopic system. The characteristic feature of quantum mechanics, however, arises in the observation of such microscopic system; a measurement of the same physical quantity in the same state, does not always yield a definite result and we can only predict statistically a probability for getting a specific result. Moreover, the state of system or the wave function changes discontinuously and non-causally through the measurement, thus which state the system changes to depends on the measured result of the physical quantity. An example is the aforementioned “contraction of wave.”

The essential point of “the observation problem,” is to clarify the relation of these two changes, i.e., a continuous and causal change of the state of a closed system and a discontinuous and non-causal one which arises in the measurement of the system. Now consider the characteristic feature of the measuring process. An observation is an action on “an object” with the “measuring apparatus” to measure quantities concerning the former by, for example, reading a change of the scale appearing in the latter. Then, in quantum mechanics even if a combined system of two is as a whole in a pure quantum mechanical state, it can be proved that as for the sub-system, it is generally no longer in a pure state, but consists of a statistical mixture of a number of quantum-mechanical states.” This is a characteristic of quantum mechanics and indicates the dialectical relationship between the part and the whole and between the contingency and the necessity, which can never be understood by a formal logic. The discontinuous and non-causal change which arises in the measuring process, contrarily to the continuous and causal change of the state of the closed system, is a consequence of such an objective “quantum mechanical law of combination” between “object” and “measuring apparatus,” and has nothing to do with the so-called “action of the subject on the object.” The statement, which has hitherto frequently been made that quantum mechanics “rejects” the “objective reality of externality,” is based on a wrong understanding of the observation problem. This has been already pointed out by Taketani.

However, to sweep away such a misunderstanding it would be necessary to take note of another characteristic point of the quantum-mechanical measuring process. It is the fact that, while the object of measurement is microscopic, the main part of the measuring apparatus must necessarily be macroscopic. In other words, while the object is governed by the quantum-mechanical law, the measuring apparatus must be a device which amplifies a microscopic process arising within the apparatus into a macroscopic process. Therefore the microscopic portion within the apparatus has a close connection with the object, so that it may be difficult to determine to what part the observed object is extended and what part the

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measuring apparatus is. However, as Neumann has proved, using the above mentioned “law” of combination, quantum mechanics always gives the same result independent of the position of the cut-plane between the object and the measuring apparatus. This means that quantum mechanics is constructed quite ingeniously. Neumann stated, in the excess of emphasising the arbitrariness of the position of this cut-plane, that the object could he enlarged gradually to the limit that only the “abstract ego” remained as a cognisant subject; this is obviously going too far. For, the characteristic feature of the measuring apparatus is to contain the device which amplifies the microscopic process to the macroscopic one, thus we cannot push it into the side of the object. Moreover as the procedure that an observer reads a change of the scale, appearing in the apparatus produces no effect on the result of measurement, it is meaningless to involve the cognisant subject as well into the measuring apparatus. From the consideration of these points it will become very clear that the statistical nature arising in the quantum-mechanical measurement is a consequence of a “material interrelation” between the “object” and the “measuring apparatus”; both of which are of the “objective existence” and that the statistical nature is not due to the action of the subject on the object.

Though it has sometimes been argued that in the quantum mechanics “causality” should not be denied, the correct way to resolve this problem is found in the analysis of the measuring process as mentioned above. In quantum mechanics the concept of state is of essential importance and the state obeys the strict law of causality. On the other hand, the statistical law governs the phenomenal world which is concerned with the correlation among the observed values of physical quantities. However, as mentioned above, this statistical nature never denies the causality, but it is the “statistical nature” of the “portion” which is founded on the “causal nature” of the “whole system”. This relationship can be grasped only by the logic of dialectics which unifies the confrontations between the phenomenon and the essence, between the part and the whole, between the contingency and the necessity, and so on. And, much confusion which has been raised concerning the problem of the causality is due to the understanding of structural composition of quantum mechanics by means of a plane formal logic.”

From the standpoint of the dialectics of nature, M. Taketani has analysed in detail the logical structure and the process of the establishment of quantum mechanics and has developed a powerful methodology-three-stage theory-for the theoretical physics. How his methodology has played a great role in the development of the elementary particle physics in our country will be mentioned in another place.

Disponível em: http://www.marxists.org/subject/japan/sakata/ch01.htm

Acessado em: 20-03-2011

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Shoichi Sakata, June 1968

Philosophy and Methodology of Present-Day Science

Source: Supplement of the Progress of Theoretical Physics, No. 50, 1971.

First published: in the periodical news paper of Nagoya University (Nagoya Daigaku Shinbun June 13, 1968, No. 300) edited by the students, reproducing the speech of the author at the annual festival of the University for undergraduate students. Later, after a slight correction in form by the author, this was included in a book Tetsugaku VI (Philosophy Vol. 6) published by Iwanami (Tokyo) in 1968 under somewhat different title. The present translation is based on the latter text.

Transcribed: for the Marxists Internet Archive by Andy Blunden.

1. What is the present-day science?

What is, and how should we recognise, the present-day science ? We know both ancient Greek science and modern science after the Renaissance, as being contrasted to the present-day science. There are opinions such that Greek science should not be taken as a science. Nevertheless, I think it is also the science and bears a great significance even in the present age. Namely, various thoughts developed in Greek science show their profound effects in the present-day science. It is not too much to say that all sciences have their common origin in Greece. For example, the fundamental thinking on atomic research, to which I have been devoting myself, is well-known to be stemmed from Greek thinkers. In fact, the modern and the present-day sciences have been effected decisively from the atomism developed in ancient Greek schools by Democritus, Epicurus and others, who proposed atom theories in which they conceived, beyond human sensual abilities, microscopic particles-atoms-as the constituents of the whole universe. In all events, Greek science is a science which played a great role in our human history. The history then greeted the Renaissance after the Dark Ages of medieval centuries. A new science which was created in the Renaissance, i.e., the modern science, possessed a new character different from Greek science as was symbolised by the words “knowledge is the power of mankind” of Francis Bacon, and contributed greatly to the advancement of humanity. In today’s science there remain still many characteristic phases inherited from the modern science; many people are, therefore, looking to the character of today’s science as merely a continuous succession of the modern science. I think, however, that the present-day science is not, and should not be, the Greek science nor the modern science; it has and should have a significance as a new phase of science. Science is now confronting a grave crisis from both internal and external causes; the reason for it is that today’s science has not yet cast off the traditional skin of the modern science. The modern science turns, nowadays, to strike mankind with monstrous terror contrary to man’s expectations that it would bring them the greatest felicity. What was the outcome of the birth of Greek science and the flourish of modern science in Europe? It was nothing but events of Auschwitz and Hiroshima, and furthermore the tragic Vietnam War of our days. Such a result is a destiny coming from the character of the modern science. The present-day science must

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proceed far beyond the modern science in order never to repeat these bitter experiences. ‘ In reality, however, the present-day science has in it a latent power capable of overcoming the limit of the modern science. Although it looks that the present-day science which we, the men of the twentieth century, are endeavouring to develop for the future is a continuance of the modern science advanced after the Renaissance, many of the indications imply that it is not the case. Therefore, we ought to bring up such a new power in order not to let the results of the present-day science be the tragedy of Auschwitz, Hiroshima and Vietnam as was the case of Greek and modern science.

The problem of clarifying the character of present-day science is closely connected with that of disclosing the philosophical and methodological implications inherent in the present-day science. Hence, I will begin our discussions with this point.

2. Marx, the source of the method of present-day science

In the twentieth century, there have been rapidly developed new sciences worthy of being known today as the present-day science in connection with the advancement of atomic physics. As a result, the present-day science has displayed its new view of nature different from that of the modern science, and has developed a new methodology of its own. However, in terms of the history of thoughts, the present-day science, or more precisely the thought and method of today’s science, stemmed not in our century but from the thought and method established by Marx early in the nineteenth century. Today, it is often said that social sciences are rather undeveloped compared with natural sciences. In fact, natural sciences in our days have produced such terrible weapons as A- and H- bombs, bacteria weapons, chemical gases and so on, thereby throwing mankind into serious crises. They claimed that the cause of human crises lies in the ill-balanced development between natural and social sciences. For example, the Science Council of japan recently began organising discussions about desirable measures for the well-balanced advancement of both natural ‘and social sciences. It is well known that one of the characteristic aspects of today’s natural sciences lies in the use of huge experimental instrumentations which need an enormous sum as well as the large scale collaboration of researching staffs, thus afterwards being called big science. Moreover, especially since we came into the twentieth century, it has appeared as an international trend of governmental policies, which have been giving too much importance to military researches, putting money only in natural sciences and, as a result, oppressing the study of social sciences on the other. Can we, however, say that the crises of mankind come from such an ill-balanced development between natural and social sciences, in accordance with the popular idea? I think this is not the case. Rather, the present-day science in a true sense was first established as a social science, already in the middle of the nineteenth century. It was Capital by Marx. This is indeed a science worthy of being called the present-day science. Behind Marx’s Capital there lies the dialectic materialism or its view of human history, and Marx discovered a highly lawful structure of human society by commanding profound logic of dialectics. In the twentieth century, the invaluable significance of Capital has been recognised more and more. Namely, the socialistic revolution succeeded first in Russia followed by the revolutions of China and other nations after World War II. Thus, a number of socialistic-republics have been established and Marx’s laws are being applied to their own lives. I know a famous scholar of economics who said that he made a better choice of non-conversion by witnessing recent dollar-crises, although many economists have come to conceive that Marxism turned to be out-dated in confronting a post-War prosperity of capitalistic regime of the United States. At any rate, it is hardly deniable that in giving real perspective for the future, what have really been the motive forces of revolutionising human history, there are books such as Marx’s, Capital, Lenin’s On Imperialism andMao’s On Practice and On Contradictions.

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3. The law of the atomic world-quantum mechanics

Turning our eyes to natural sciences, we see that Newtonian mechanics has the greatest significance in the modern development of science after the Renaissance. It was proved that Newtonian mechanics reflects the law of nature so profoundly that it has a great predictive power and governs the motions of arbitrary bodies in the world. As a result, the scientists in the nineteenth century were inclined to give an excessive value to Newtonian mechanics making their views of nature and the world narrow ones. At any rate, however, it had the greatest meaning in the modern science, and was one of those most highly developed sciences. Although the significance of Newtonian mechanics has not changed at all even today, a very important fact was disclosed in the beginning the twentieth century; that is, it does not govern all over the world, but have only a limited sphere of its applicability. This fact was first revealed by Einstein in the beginning of this century, when he discovered the theory of relativity, yet it was recognised more deeply when we stepped into the atomic world; it was realised that the atomic world was not governed by Newtonian mechanics. The law of motion of matter in the atomic world was the quantum mechanics discovered by de Broglie, Schrödinger, Heisenberg and others.

4. All laws have their own limits of applicability

What was clarified by the present-day science that has been developed on a foundation of atomic physics? In the first place, it is that, however great the power of prophecy an advanced law have, it has a limit of applicability. It shows great powers only within the scope of applicability, but if one goes beyond this limit, it loses all its power at once. The motion of an electron in the atom is completely different from the motion of bodies we can see with our eyes. For instance, in our world a man is not able to enter a room through two entrances simultaneously, yet an electron comes in from two slits at the same time. The fact that the motion of an electron is far beyond our conception means that there exists for the electron another, entirely different law from that for visible bodies. To speak more physically, an electron possesses both particle-like and wave-like natures. The modern technological innovation owes very much to quantum mechanics which governs the atomic world, just like Newtonian mechanics was the foundation of the mechanical civilisation in the nineteenth century. For example, without quantum mechanics one could never develop electronics using the semi-conductors, nuclear engineering of producing reactors, atomic bombs and so forth.

It had long been believed until the nineteenth century that Newtonian mechanics was a law governing all over the world. As a result, however, there became dominant the so-called mechanistic conception of nature, a point of view relating philosophically to metaphysical materialism; namely, if God would only give a first impulse, then the world should undergo a prescribed movement subjected to Newton’s law after that. Standing on this point of view, only Newtonian mechanics is the Queen of all sciences, and all the rest could be derived from it. This is a view that regard not only the nature but also social phenomena as being essentially regulated by Newtonian mechanics. French materialism was typical in the sense that it took such a point of view as its back ground. In other words, the belief in Newtonian dynamics was so strong that it made this point of view dominant. During this century, a new world was discovered where Newtonian mechanics no longer holds true. The recognition of the fact that every law has its limit of applicability is really the first distinctive character of the present-day science.

5. Existence of infinite strata of matter each having its own law

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On the other hand, there has been developed another conception that nature is composed of infinite strata which are different from each other qualitatively, and that every stratum is subjected to its own law. This conception is the foundation of the dialectic view of nature, and was first proposed by Engels in the middle of the nineteenth century. This we may regard as the second distinctive character of the present-day science. At the beginning of the nineteenth century, an idea that matter is composed of atoms was revived by Dalton in modern chemistry. Later on, it became clear that there existed another stratum named molecules as a basis of matter, besides the stratum of atoms. In this century, however, it has been discovered that an atom is also composed of a nucleus and electrons, and a nucleus is further built of neutrons and protons. We call those constituents of atoms elementary particles. Thus, the level structure of matter has been revealed step by step in that there are atoms in a molecule, elementary particles in an atom. Today, we feel it necessary to push our investigations standing on such a structural point of view presupposing that even the elementary particles might no longer be the ultimate of matter, although they are now regarded as being the smallest unit of matter. In the world bigger than individual molecules, there emerges at a certain point a series of high polymers, a matter of new stratum which is different from usual ones qualitatively. For example, the protein molecules as the basic materials of living bodies, the cells composed of such proteins and others are the strata, respectively. Similarly, living bodies and specifically the human beings among them, too, may be considered as one or the other of the strata. When human beings organise together as a society, this is also a stratum. In other words, the human society belongs to one of the infinite strata in nature; hence, natural science and social science are related to each other in this sense. Turning our eyes to a much bigger region, the earth is also one of the strata, as well as our solar system. There are still a lot of stars like the sun, and they gather to form a nebula called the Galaxy. A nebula can be also regarded as a stratum, but there are lots of nebula in space. In the natural world there exist infinitely many strata, and they combine themselves into a complex network rather than forming a one-dimensional series from the large to the small. And in each stratum, there governs each own law which exerts the greatest predictive power within its limit of applicability. Newtonian mechanics was constructed essentially unifying the world of our visible bodies and heavenly bodies, it plays, within such a stratum a role of the highest law of nature. However, in the world of atoms, molecules and elementary particles, there existed different laws, i.e., the laws of quantum mechanics. The laws discovered by Marx in human society have also a great power as such valid in the stratum of human society. In general, there govern respective laws for each stratum of nature. The aim of individual branch of science is to obtain the knowledge of such a law. Therefore, the existence of infinitely many strata in nature means, equivalently, that every law has its own limit of applicability.

6. Strata under mutual transformations, nature under evolution

The third important point that the present-day science has disclosed is the fact that these various strata form a evolving history, in which each of them is occurring, disappearing and changing to one another everlastingly.

The method of modern science that began at the Renaissance was the one by which one separated an object into pieces and studied each part in full detail. As a result, various sciences have been established such as physics, chemistry, biology, geology and so on. The specialisation, so to say, under which each branch of speciality is investigated deeper and deeper, played certainly an important part as a method of the modern science. This point was emphasised also by Descartes. However, it has been shown by the progress of atomic physics in the twentieth century that those sciences separated into each other in the modern science should be synthesised again after all. Whereas Greek science was of a very synthetic aspect,

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such a character was lost completely in the modern science, and each learning has been pushed forward separately; the modern science made its way digging deeper and deeper in its speciality, almost losing the connection among each other. This tendency has been continuing even today. Although the progress of atomic science requires a unification of sciences to connect various branches of the present-day science on the one hand, yet almost all of scientists today have not gotten rid of the method of modern science on the other. Recently, in the field of the so-called big science, gigantic instruments are used and a large number of people should work together in a laboratory. Consequently an individual researcher in a huge organisation misses his direction even on his own study, because he plays merely a part as a gear wheel in a complex machine. Even more, he thoroughly loses his perspective about the relation between other branch of science and his own, or between science and society. Such a pathological aspect of specialisation in the modern science has continued even today, and still more we are able to say that it is promoted by the big sciences themselves. Although the present-day science has begun to have a highly unified character as never to be seen along the progress of atomic physics, yet its method has not at all been free from the method of modern science.

Thus, it is not too much to say that the most serious cause which has brought about the crisis to science and mankind today lies on this point, notwithstanding that the progress of atomic physics in this century is actually playing a role to synthesise various sciences together. For example, in chemistry there had been an idea of immutability of elements as a basic principle of chemistry. It was a main task for chemistry to obtain new substances by combining and dissolving those various hundred of elements existing in nature. And it had been believed that atoms were, as the basis of invariance of an element, indivisible and unchangeable particles, keeping their figure until today as God created it for the first time. But science in the twentieth century shocked the foundation of chemistry radically. As a result of the progress of atomic physics, it is that atoms themselves are destroyed and new atoms are made easily in the laboratory today.

So the permanency of an element no longer holds true. On the other hand, it has become clear that when and how the various atoms were composed from elementary particles in the process of evolution of the universe. This is also the problem concerning the origin of elements.

The thermonuclear reaction in H-bombs and others occurs in the stars, and it plays an important role in the evolution of the stars. For example, the sun is burning owing to the mechanism of the formation of helium nucleus from four hydrogen nuclei. In ancient times, the heavenly fire was believed to be entirely different from the fire on earth, and to be a very mystic one since Grecian age. But today it is revealed that the heavenly fire is burning by virtue of nuclear reactions. In the process of the evolution of heavenly bodies, a stratum called the solar system is formed, and the earth is born. Upon the earth, complicated molecules are composed of atoms gradually, and finally an albuminous molecule, which would become the origin of life, is synthesised. Then, life is created, it evolves to generate mankind, and men gather themselves to form a human society, which develops in succession. Such a course of evolution of nature can be traced by the advancement of atomic physics. In our present knowledge the history of matter begins with elementary particles, which are, however, not in the same figures as God created in remote ages, but known to be created with their antiparticles in the laboratory. Hence, they were not created by God, but must be formed in some time of the history of nature. The conception that various strata in nature do not only coexist simultaneously, but also change to one another constantly, thereby creating new strata and forming the whole history of nature; this conception is rather close to the thought of Heraclitus in Greece that whole things change. This is the world view of dialectic

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materialism which Marx made his background when he wrote Capital in the nineteenth century, and is also the conception of natural dialectic that Engels expounded upon the basis of achievement of natural science in those days. Such a conception has been confirmed further by scientific contents on the ground of the advancement of atomic physics in the twentieth century, and has been developed as the one providing powerful methods to push forward new sciences.

7. The germination of the dialectic view of nature in Marx

As I mentioned before, an original form of the dialectic view of nature was shown by Engels, a staunch friend of Marx, in his posthumous manuscripts Dialektik der Natur.However, in view of the history of thought, I would like to point out that there was already a germination of it in Marx’s early works. As last year happened to be just a hundred years after Capital of Marx was published, a lot of papers were presented in remembrance of it, but they scarcely touched upon this fact in their articles. Marx generally known as a sociologist, worked out Capital and others and as a philosopher, developed materialistic dialectics, yet it was a problem of atoms that he was interested in at the start. The title of his doctoral thesis was “On the Difference between Atom Theories of Democritus and Epicurus”. In-Greek science the atom-theoretic way of thinking was represented by Democritus, whereas Epicurus was nominated as his successor. But Marx perceived, in his younger days, a grave difference between Democritus and Epicurus with his penetrating eye. Epicurus is popularly famous for the word “Epicurean” after his name, and as for his atom theory, he has only been believed as an expounder of the atom theory of Democritus. However, in reality, Epicurus’ atom theory is quite different in its elements from that of Democritus. Marx had a sharp insight into this point, and on this account, I think that his doctoral dissertation bears a great significance as a basis of the present-day science. A few years ago, Professor Shinsaku Aihara of Osaka University wrote a very suggestive paper entitled “On sciences” in a magazine Tenbo. It is said commonly that the cause of the crisis of science and mankind lies in the limping growth of the natural science over the social science. However, Aihara stated, in opposition to this, as follows; it is not the case, rather it would be ridiculous to think that only one side of culture could be highly advanced whereas another in the same society could not. Already, in fact, Marx’s Capital achieved a great success, he says. I agree with him on this point, and still more I was deeply impressed by his following suggestion. Namely, usual Marxist-economists or Marxist-philosophers scarcely appreciate Marx’s doctoral thesis; and many of those people are considering it as having no relation with Marxism since it was written in the age when he was a Hegelian-leftist, before he became Marxist. Aihara, however, pointed out keenly that all of the germs of his various social-scientific works such as Capital, of his materialistic conception of history and so on are included early in this doctoral thesis. I was moved profoundly by this suggestion, and found it true that a bud of the dialectic outlook of nature could also he contained in this first article by Marx, although I had thought it was developed chiefly by Engels and pushed forward further by Lenin.

8. The analysis of the concept of elementary particles

As is well known, for studying the elementary particles it is necessary to use huge experimental equipment such as synchrotrons and so on. However, it does not always go well by only using huge and expensive equipment. An essential point for any development of the theory of elementary particles is how to analyse the concept of elementary particles. We have been devoting ourselves to the study based upon such a point of view. Democritus in Greece and his successor Dalton in the modern science, conceived atoms as the unchangeable extreme of matter existing behind the transmutations of things. Nevertheless, in the present-

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day physics we went further toward smaller and smaller regions until we reached elementary particles. In so far as we consider elementary particles from the view of the natural conception of the present-day science formed with the progress of atomic physics, we should not regard it as an extreme of matter but as one of the strata like molecules, atoms, nuclei and so on; otherwise we would not be able to recognise the nature of elementary particles merely by looking at phenomena as they are. Standing on such a point of view, we have developed a theory that there would exist more fundamental particles behind elementary particles. We must throw away the conception about elementary particles that is to regard them, like Dalton or Democritus, as the ultimate of matter. We put the basis of our research on this point of which Marx discourser for the first time. Engels wrote in his Dialektik der Natur that the essential difference between modern atomism and previous one lies in that the former recognises the existence of various different strata such as celestial objects, bodies, molecules and atoms and it is not the point that an atom is seen as an ultimate of matter. Lenin also wrote a famous phrase in his Materialism and Empirio-Criticism: “The electron is as inexhaustible as the atom”. However, the origin of these thoughts could again be traced back to Marx. If we read the letters exchanged by Marx and Engels, we find that Marx often mentioned that one should not regard an atom as an indivisible ultimate of matter. We can see that this thought had its origin in his doctoral thesis. It originates from his great insight into the difference between the atom theory of Democritus and that of Epicurus. The disparity between them is so subtle that it would be easily failed to be noticed by ordinary people. Democritus conceived that an atom should be the ultimate of matter created by God; therefore, it Is extremely perfect and it obeys only a rectilinear motion. On the other hand, however, Epicurus stated the view that the atom should never be perfect and it sometimes deviates from a recti ‘linear motion. Upon this difference Marx touched keenly. Namely, following the way of thinking by Democritus, an atom should take a form such as a sphere or a regular polyhedron since it is to be perfect. In fact, Plato thought that the atoms corresponding to four basic elements such as the earth, water, fire and wind, had shapes of different regular polyhedrons, because what God created should be perfect. As for heavenly bodies also, they thought, in Greek science, that all of them should obey circular motion because they were perfect objects. As they analysed various phenomena only in terms of circular motion, they at last had introduced a notion such as epicycles, making the situations awfully complicated. Such a situation was drastically changed to a simple one at a stroke by the heliocentric theory of Copernicus. Later Galileo found, through his telescope, that the moon was not a complete sphere, but had a pitted face and was very ugly. As a result, it became clear that God could not create such an object. At any rate, as far as one follows the way of Democritus, one is forced to think that all things were created by God at first. On the contrary, if we think, like Epicurus, an atom is imperfect, we then begin with investigating the causes of imperfection, turning our eyes to the next basic stratum, and the imperfection of atoms is explained from its nature. By taking such a way of approach in all its phases, the present-day science has disclosed, as a result, the dialectic outlook of nature. On this account, Marx’s doctoral thesis can be seen as a source of thoughts lying behind the present-day science, a source from which Capital was created and quantum mechanics was developed.

9. The philosophy of quantum mechanics

One may blame us for perverting the historical facts if we are talking about quantum mechanics has been developed by materialistic dialectic. On the interpretations of quantum mechanics the so-called Copenhagen’s one was dominant when, thirty years ago, Yukawa developed his meson theory, of which investigation M. Taketani of Rikkyo University and I helped him. The Copenhagen interpretation, prevailing in the science of Western Europe at that time, was essentially based on the philosophy of Niels Bohr, who is known as the founder of atomic physics or quantum theory.

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Although I mentioned that the present-day science revealed the dialectic outlook of nature, nevertheless today’s scientists, not he alone, have developed the learning not by standing the dialectic view of nature consciously, but merely by the methodology of the modern science, since the Renaissance age. But it becomes now impossible to develop the present-day science by an old view such as to regard nature, the ground of science, as merely a collection of separated objects. We were deeply impressed with this point in the course of development of Yukawa’s meson theory. In this connection, Taketani published a paper entitled “Dialectics of Nature” in a journal Sekai-Bunka in Kyoto. In those days the Sekal-Bunka was introducing, e.g., the people’s front led by France. This was the journal that survived to the last in a severe oppression in japan, when there came an extreme world reaction under the influence of the first great panic after World War 1. On account of publishing such an article in the Sekai-Bunka, he was arrested by the special high police and had to spend some months in a police cell. His article was really a remarkable one, being very unique and could be compared even with Capital by Marx. As to the difference of the interpretation between Copenhagen’s and Taketani’s, we may say that the former is discussing the logics of quantum mechanics in its established form, while Taketani’s three-stage theory of methodology or his interpretation of quantum mechanics is discussing it based upon a standpoint of practice to create new things and has achieved a unique development of the dialectic outlook of nature.

It seems very curious that such an important contribution did appear, not in a socialist country where the dialectic materialism is highly appreciated, but in a capitalist country, especially in Japan when militarism was thriving there. However, I am convinced that his work has the greatest significance as a method of present-day science. The philosophers of present times in Japan used to set the limits of their region of speciality very narrow, and confine themselves to it without giving high appreciation to the works by Taketani. In the socialist countries, the textbooks of materialistic dialectics are presented from the research institute for philosophy in U.S.S.R., for instance, but they do not add anything unique to the methodology of the present-day science, they are rather scholastical. On the contrary, Taketani’s work is very unique and contributed greatly to theoretical physics of japan since the advent of meson theory. Although a sensation occured among natural scientists also in other fields from ours and it had a great influence upon them, there are yet some philosophers trying to ignore it unreasonably. Taketanl’s three-stage theory had an important meaning in order to discover a new stratum in nature, to recognise the law which is essential there, and it was actually successful in developing modern physics. He discovered and elaborated his three-stage theory in the history of development of quantum mechanics, then he re-examined Newtonian mechanics from this point of view to clarify its significance for the present age. According to Taketani’s analysis, the logic of quantum mechanics and that of Newtonian mechanics do not differ, essentially, from the logic of Marx’s Capital. In other words, Newtonian mechanics could have a modern significance only when we grasp it by an advanced logic. Just like Capital is highly established as a social science, Newtonian mechanics is also a very powerful one obeyed by profound logic within its limit of applicability, although we would be failed if we regard it, like the scientists in the nineteenth century, as being valid all over the world. In the case of quantum mechanics, we would lose the perspective to future development unless we grasp it with a highly advanced logic of, say, Taketani’s interpretation. I think that quantum mechanics, Capital, and Newtonian mechanics would come to he really powerful theories not only to interprets the world, but also to change the world and nature when they are understood in terms of such an advanced logic. As for Taketani’s three-stage theory, I would like to recommend you to read his collected works, published recently by Keisô-Shobô or a monograph entitled Theoretical Problems at the Present Agefrom Iwanami-Shoten, in both of which his theory is presented in detail.

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10. A new philosophy for the present-day science

The progress of the present-day science has been supported hitherto by the extension of the methodology of the modern science initiated in the Renaissance. However, if its development from now on should still be guided by this methodology, sciences will not only degrade themselves but also bring about a grave crisis for mankind. Nay, we can say that the degradation of sciences and the crisis of humankind in present days already stemmed out from this point. As I mentioned before, nineteenth century’s science separated nature into physics, chemistry, biology, geology, etc., and took a way to specialisation in each field. So it has been thought that there is no relation between natural science and social science. However, standing on the dialectic viewpoint of nature, the human society also should be regarded as one of the strata in nature. Various strata are connected to each other into one, and a unified nature and these strata have been created in the evolution of nature. In order to advance sciences and to make use of them for the happiness of mankind, we must combine again those sciences, separated into pieces by nineteenth century’s science, on the basis of the new outlook of nature and new methodology elaborated in the present-day science. Until they are combined, I think, today’s science could not be the presentday science in a true sense and could not play an important role in human history. Were it to be the case, the outcome of science would be nothing but such as but the Auschwitz, the Hiroshima and the Vietnam, which should never happen again. In the symposium, of which content is presented as an opening article of this book, Goro Hani pointed out that the thoughts, philosophies, sciences and arts cannot he entitled to be the present-day thoughts, present-day philosophies, present-day sciences and arts as long as they do not start with the Auschwitz; this is truly a sensible remark. Hani also stated there that he had never been moved so much as when he read for the first time Dialectics of Nature by Taketani, though he is not a specialist in natural science. I believe that what makes the present-day science to be the real one is nothing than the theory of methodology as developed by Taketani.

Further, the symposium includes the following discussions: It seems that history comes to the greatly dangerous turning point when we cast a glance over the trend of history, for example, the dollar-crisis which occurred recently. The situation is very similar to that around 1930. In that days Nazism rose later and brought about the cruel affair of Auschwitz by Germany, who had been glorying in her high level of culture. Fascism rose also in both Japan and Italy ending in World War 11. The fact that there can be seen a resemblance between those days and today, means that the law of history piercing through them are the same. For example, in the case of Newton’s law the globe or Mars would rotate on the same orbit as now, as far as God do give the same initial impulse to it. Their motion would be modified, however, depending on the way of getting the first impulse. Consequently, assuming both the period of the 1930’s and today are governed by the same law of history, the same accident would happen again if the conditions are the same. But of course we never want such things to happen again. I think it is to prevent them that the world peace movements are taking their actions. Nevertheless, even those people known to be progressive historians in Japan are studying on the premise that fascism will certainly rise up again. Hani emphasised that it is extremely inexcusable. We should just think about what we have to do in order never to allow fascism. It is a duty of the true historians and of today’s scientists to pursue such a direction earnestly. The present-day science should not be the same as the modern science after the Renaissance. On this account, it should take a new point of view worthy of its name, proceed on the basis of new methodology and never walk again the way of the modern science. As I mentioned previously, today’s natural science has been demonised more and more, and the scientist has been reduced to a status like the labourer in a large factory or the salaried man in a big enterprise, losing his perspective to the whole. When scientists lose their total perspective, however, not only would science bring about a

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crisis to mankind but also the learning itself would revert to the bottom. Reflecting upon the fact that an outcome of Greek science and the modern science after the Renaissance were the experience of Auschwitz, Hiroshima and Vietnam, the present-day science has to take a new way. Namely, it must step forward by making as its own the new methodology and the philosophy, which originated from Marx and include the three-stage theory of Taketani as a zenith.

Disponível em: http://www.marxists.org/subject/japan/sakata/ch02.htm

Acessado em: 20-03-2011

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Shoichi Sakata, July 1969

Historical Introduction My Classics — Engels’ “Dialektik der Natur”

Source: Supplement of the Progress of Theoretical Physics, No. 50, 1971;

First published: as a speech for FM broadcast of NHK on July 30, 1969, published in March 1971 issue of Kagaku (Science), after Sakata’s death.

Transcribed: for the Marxists Internet Archive by Andy Blunden

Physics of atomic nuclei and elementary particles, which is my speciality, is entirely a new field of physics started more or less at the time when I was an undergraduate university student. Since one of our greatest concerns have been how to overcome the old, it may seem that we do not have much to do with the classics. But, creating new things through overcoming the old is the central problem in the method of science or methodology. In this sense, the classics are very important for us. As one of my classics, I want to quote Engels’ Dialektik der Natur (dialectics of nature), which has been continuously sending invaluable light into my studies of about forty years as a precious stone. Today, I would like to talk about how I encountered Dialectics of Nature and what influences it gave to my studies in physics.

Let me start with a brief introduction of Engels’ Dialectics of Nature. As you know, Engels was one of the most intimate friends of Marx and he himself is one of the greatest thinkers and philosophers of the nineteenth century. He constructed with Marx, the dialectic materialism, foundation of the so-called Marxism philosophy. He gave indispensable help to Marx for completion of Das Kapital (Capital), which is a new science to elevate the dialectic materialism as a methodology, and, from the early days, he was meditating over application of the same methodology to the natural science, researches on nature. At that time, there had been made in fields of the natural science a series of new achievements, for examples, discovery of the atom and molecule, discovery of cells in a living thing, establishment of the law of energy conservation and Darwin’s proposal of the theory of evolution. All of these achievements were causing bewilderment on the old picture of nature, the so-called metaphysical view on nature, but nobody had ever attained a new and comprehensive picture of nature correctly covering those discoveries. I may say that it was Engels who gave a light to the natural scientists, who had fallen into confusion before those new discoveries. A book published today under the title of Engels, Dialectics of Nature, is a collection of his manuscripts found after his death. A major part of the manuscripts was believed to be written by himself during a period between the early 1870’s and 1880’s, (1873-1882). In 1878, he published his famous book, Anti-Dühring, in which he described some fundamental problems of the natural dialectic. In 1882, he wrote a letter to Marx, saying that he was expecting to publish his natural dialectic in a short time. Because of a sudden change of the situation, the publication was postponed and never realised while he was alive. What I mean by a sudden change of the situation is the death of Marx in the next year, 1883. After Marx’s death, Engels had to put all of his efforts in the completion of Marx’s Capital. His life itself was

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finished in 1895, the next year after publication of the third volume of Capital. In this way, the manuscript of Engels’ Dialectics of Nature had to he left unpublished after his death. What made the case more unfortunate was that the manuscript was left in the hands of Bernstein of the German Social-Democratic Party, who had no ability for appreciating the value of the natural dialectic. Therefore, more than thirty years had to pass while the manuscript was relatively unknown and left unpublished. The publication was finally realised in 1925, when Lyasanov of the Soviet Union obtained a photo-copy of the manuscript and compiled German and Russian editions of the book.

The natural science accomplished still larger revolution after the death of Engels, and its whole system was shaken from the fundamental basis by the so-called three big discoveries at the end of the last century-X-rays (1895), natural radio-activity (1896) and the electron (1897). Reading, for example, the chapter “Crisis of the Mathematical Physics” in Poincaré’s book, La valour de la science in 1905, you will be able to find out what serious surprises those discoveries incited among those natural scientists who did not possess a new view of nature and a correct methodology. The physicists had to lose their credit on the classical theory including Newton’s mechanics and the chemists began to doubt persistency of elements and indivisibility of atoms. Many of them had fallen into the empiricism and the positivism, seeing that nothing could be more credible than experiences themselves. Mach and Ostwald were the representatives. On the other side, there were people, such as Boltzmann and Planck, who wanted to persist in the old view of nature, and violent disputes developed between the two groups. But, neither of the points of view were enough to seize the essence of the crisis of natural sciences at that time. The man who gave a correct analysis to the problem was Lenin with his view of the materialistic dialectic. His book entitled Materialism and Empirio-Criticism published in 1908, is being held higher and higher in esteem today, as one of classics of the methodology of contemporary sciences, together with Engels’ Dialectics of Nature.

Analysis of Lenin on contemporary sciences in his Materialism and Empirio-Criticism is, in many respects, in perfect agreement with that of Engels. Since both analyses were made from the same point of view of the materialistic dialectic, it may be no wonder that they were in agreement. But, it is remarkable that Lenin did not know at all of the existence of !he manuscripts of Engels. As I mentioned before, his manuscript had been buried for thirty years in the hands of a revisionist, who has no estimation of the value of the work, and the publication was made only after the death of Lenin.

Let me now talk about how I happened to encounter Engels’ Dialectics of Nature. I entered Kyoto University for the study of physics after finishing seven-year-studies at Koh-nan High School. I was attracted to theoretical physics since my high school days, reading books of J. Ishiwara, A. Kuwaki, H. Tanabe and others. These authors described serious conflicts among the theoretical physicists who were in confusion caused by innovation of the relativity theory and the quantum mechanics. Among all, detailed introduction was given of controversies on such problems as methodology of sciences or a world picture, in particular, for the famous dispute between Mach and Planck. I was completely ignorant about Marxism in those days, but I happened to meet in the Esperantist Club, Tadashi Kato, who later became a translator of Dialectics of Nature. I became an intimate friend of him, for he himself was intending to become a theoretical physicist and his house was close to mine. He was very brilliant, and he was behaving like a competent scholar, though he was a high school student. In particular, he was linguistic genius and mastered a number of foreign languages. Afterwards, he gave up the study of theoretical physics and entered the Faculty of Philosophy and Literature of Kyoto University. It was about this time when he started to translate Engels’ Dialectics of Nature into Japanese. I happened to encounter the natural

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dialectic for the first time when he came back home on vacation and told me about the book of Engels. As I mentioned to you before, Engels’ Dialectics of Nature was first published in 1925 in the Soviet Union. The Japanese people were able to have access to the natural dialectic relatively early, because the Japanese translation was published as early as 1929, only four years after the original publication. You may compare the situation with that in England, where Engels himself lived for a long time. The English translation was published as late as in 1940. The reason why the translation was published so early in Japan was that Marxism became familiar in japan and publication was being made successively on translation of the works of Marx, Engels, Lenin and others. But at the same time, we are deeply indebted to the genius of Kato, who mastered both fields of natural and social sciences and in addition was an excellent linguist. The translation of Dialectics of Nature was completed and published as one of the “Iwanami Library” under the joint translation of Kato and Yu-jiro Kako, his friend, though the larger part was made through the effort of Kato himself. The co-translator Kako, was his classmate in high school, and later became an assistant professor of the Faculty of Law of Kyoto University. He resigned his professorship together with Takikawa and other fellow professors at the moment of the famous Kyoto University incident, caused by the militarists, and died not long after while he was still young. Publication of the translation was made in the year I finished high school. I did not find any difficulties in understanding the natural dialectic, because I had already learnt the content directly from Kato in my high school days.

Later, I entered the Department of Physics of Kyoto University and started my studies on theoretical physics. As I began to understand the two revolutionary theories of the present century, the relativity theory and the quantum mechanics, I was gradually becoming aware of the importance of the dialectic view of nature, or the point of view of the natural dialectic. Above all, reading Lenin’s book of Materialism and Empirio-Criticism convinced me of the fruitlessness of the arguments between Mach and Planck at the beginning of the present century. I felt a strong stimulus deep in my heart, to accomplish a practical application in my real research of the natural dialectic as the methodology of contemporary sciences.

In 1932, I became a third year student and started a research in my speciality. The year of 1932 was an epoch-making period in modern physics for series of revolutionary discoveries. Above all, the discovery of the neutron by Chadwick of England was of the greatest significance for the future direction of the development of physics. I may say that a new field of physics on atomic nuclei and elementary particles was started at this moment.

Before the discovery of the neutron, matter in general was regarded as being composed of protons and electrons only. At the beginning of the nineteenth century, Dolton showed that matter is made from atoms, and we knew by the three great discoveries made at the end of the last century, that the atom is not the ultimate constituent of matter but has a complicated inner structure in itself. Structure of an atom has been made clearer and clearer in the present century. It was discovered in 1911 that an atom is composed of a nucleus and surrounding electrons. Motion of an electron inside an atom was found similar to the planetary motion in the solar system, but the Newton mechanics could not be applied to the electron motion. Until the nineteenth century, the Newton mechanics had been esteemed as an ideal of exact sciences and regarded as one of the ultimate rules or the absolute truths, which governs motion of all existences in nature including motion of heavenly bodies as well as atomic motions. But, the mechanics was losing its almightiness, being not applicable to the world of an electron, or the microscopic phenomena. This fact caused a strong reaction to all of the physicists, as did the three great discoveries at the end of the last century. But, a new mechanics was successfully constructed in 1925 which governs the microscopic world. It is discovery of the quantum mechanics. Through establishment of the quantum mechanics,

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atomic physics mad-- remarkable progress in a short time interval. In this way, we were able to understand the microscopic world as well as the macroscopic world.

Before 1932, people still could not enter into the world of atomic nuclei, a sti ill finer world than that of an atom. Many of the physicists were expecting that the quantum mechanics could be applied to nuclear problems, under the assumption that an atomic nucleus is composed of protons and electrons. But the attempts were encountered with various contradictions, reasons of which were hardly understood. Then, Niels Bohr, a discoverer of quantum mechanics, proposed the idea that a new mechanics must be found, which governs the world of atomic nuclei in place of the quantum mechanics. But, he could not find any more fish under the same weeping willow.

Problems of atomic nuclei found the direction for their solution by the discovery of the neutron in 1932. Really, the atomic nucleus is a composite system of protons and neutrons. The reason of having kept us away from the understanding was that an unknown kind of particle-the neutron-the playing an essential role in the nucleus. Since then, a rapid progress was made in nuclear physics on the basis of the proton-neutron model of a nucleus.

We must notice here the methodological characteristics which can he found typically In “establishment of the quantum mechanics” and “development of nuclear physics”. I felt necessity of analysing those problems from a point of view of the natural dialectics. I tried the analysis in my thesis for bachelor’s degree, though it was not complete from the present point of view.

After graduation, I became an assistant to Yukawa at Osaka University. Yukawa was writing his famous paper on the meson theory. The meson theory was born from an investigation on the origin of the so-called nuclear force, a force putting protons and neutrons together into a nucleus. He made an assumption that a proton and a neutron are exchanging an unknown kind of elementary particle to be called the meson.

But, the society of physics at that time was deeply influenced by positivistic thought starting from Mach, and people were not willing to accept the Yukawa theory, which introduced an unknown elementary particle. At that moment Mituo Taketani developed a new methodology known as the three-stage theory, and it gave invaluable encouragement to the Yukawa theory. Taketani was my junior by one year in Kyoto University, but I had no chance to talk with him in my student days. When I was working in Nishina’s laboratory of the Institute of Physical and Chemical Research just after my graduation, he sometimes visited the laboratory and we became friendly with each other. After I started my studies with Yukawa at Osaka University, he frequently visited us there and we three began to collaborate on the study. He had profound knowledges in philosophy, science and art, and in addition he had very original opinions. So we enjoyed very much his visit to our laboratory. In those days he was a research assistant in Kyoto University, and he had a close circle of progressive young scholars, such as Shoichi Nakai, Takeshi Shimmura of the Faculty of Philosophy and Literature of Kyoto University and others. Their circle was publishing a journal with the titleSekai-Butika (World Culture). In 1936 he presented in this journal a paper entitled “Dialectics of Nature-on Quantum Mechanics”. It is an epoch-making contribution of a penetrating analysis on the quantum mechanics with a stereoscopic view of the materialistic dialectics. There, he was making a sharp criticism against the one-sided views of the Copenhagen interpretation of Bohr and others which contains strong positivistic tendencies. Through this work he attained “the three-stage theory” which should be placed at the highest level of the natural dialectics. His new methodology has been playing an important role like a compass in our collaborative study since then.

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According to Taketani’s three-stage theory, a process of cognition of nature is to be carried out through the three stages: phenomenological — substantialistic — essentialistic stages.

The phenomenological stage is the one in which one observes and describes natural phenomena as they are. In the substantialistic stage, one investigates structure of the object. Finally, one finds physical rule governing the object in the essentialistic stage. He demonstrated that both of the quantum mechanics and the Newton mechanics were constructed through the above three stages. The positivists are often neglecting the importance of the second stage, while Taketani was defining the situation of nuclear physics at that time as a stage of searching for, a road towards the third stage, through analyses of the second stage. Importance of the discovery of the neutron and also of introduction of the meson can be understood from his point of view.

Experimental discovery of the meson in the cosmic radiation was proving the validity of the Yukawa theory, and at the same time it was showing power of Taketani’s methodology. Progress of our theory of elementary particles achieved in Japan since then and afterward is deeply indebted to Taketani’s methodology.

Concerning my studies, I made in 1942 the two-meson theory as a development of the Yukawa theory, proposed in 1946 the theory of mixed fields which opened a new way towards Tomonaga’s renormalisation theory, and constructed in 1956 the composite model of elementary particles. All of them were accomplished with Taketani’s methodology of the natural dialectics.

Engels is telling us in hi. Dialectics of Nature that nature is composed of various strata of different properties, on each of which the respective proper physical laws are operating. Those strata are neither isolated nor independent with each other, but are mutually depending and correlating among themselves. They are in the midst of generation, annihilation and also mutual transformation, and are constituting nature as the whole unified existence. The three-stage theory of Taketani is developing a methodology for cognition of the individual strata on the basis of such view of nature. Correctness of the dialectic view of nature has been made clearer and clearer by rapid progress of science after the death of Engels. On the old and fossilised metaphysical view of nature before Engels, one believes that nature is ultimately composed of atoms, which are eternal and indivisible, and their motion is governed by the Newton mechanics, which is a final law over the whole existence. But, such an old point of view had to be abandoned as sciences made remarkable progress. Still, there remain even today a number of. physicists who believe the elementary particles to be the ultimate constituents in place of atoms of old days, and wish to make a revival of the metaphysical picture of nature. There are, too, many of those with the positivistic point of view, who regard the concept of elementary particles as nothing but the so-called useful working hypothesis of Mach. It may be concluded that all of those people are remaining blind to the development of sciences after Engels, and do nothing but try to prevent a new step of cognition of nature beyond the stratum of elementary particles.

I used to keep on my desk a note with the following sentences of Engels. It says, “Essence of the modern atomism lies not only in its claim of discontinuity of matter, but also in its emphasis that those elements of the discontinuity, atoms-molecules-bodies-heavenly bodies and others, are the nodal points which restrict various qualitative mode of existence of matter in general.” In addition, I can never forget a famous phrase of Lenin in his Materialism and Empirio-Criticism, which says that even an electron is as inexhaustible as an atom is. Those are indeed encouraging me to confront the view of regarding elementary particles as the

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ultimate of matter and to concentrate on the study of the composite model, with a standpoint of the stratum of matter.

At the end, I would like to refer to the doctor thesis of Marx in its relation to Dialectics of Nature Dialectics. His thesis was entitled “On the difference between the atomism of Democritus and that of Epicurus.” I think that he is pointing out a difference of great significance. The atom of Democritus is a perfect existence created by God, so that it may be regarded as the intimate of matter. But, the atom of Epicurus is imperfect, because it contains accidental elements, which may be regarded as a stratum of matter. I think that the thesis should be highly appreciated, because it destroyed the current view that Epicurus was an Epigone of Democritus and it placed a proper estimation on Epicurus for opening a new road towards the dialectic view of nature.

Disponível em: http://www.marxists.org/subject/japan/sakata/ch03.htm

Acessado em: 20-03-2011