The Anti-Turin Theory is divided into five parts, namely, preface, introduction, philosophy, political economy and scientific socialism. There are mainly three versions in the preface, which explains the historical background of the publication of Anti-Turin Theory. There are two chapters in the introduction, and the central idea is to explain how socialism has changed from fantasy to science. Philosophy has twelve chapters. Engels severely criticized Turin's reactionary idealist transcendentalism and systematically discussed Marxist materialist reflection theory. "Political Economy" has ten chapters, of which the tenth chapter was written by Marx. The first four chapters discuss the basic viewpoints and methods of political economy, scientifically explain the historical and class nature of political economy, and criticize Du Lin's transcendentalism and metaphysical views on political economy. The fifth to ninth chapters discuss the main categories, values and value laws of political economy, and criticize Du Lin's vulgar political economy. The tenth chapter is the discussion of political economy, which criticizes Du Lin's historical nihilism. Scientific socialism has five chapters, which is the most important part and the core of the book. Marxist philosophy and political economy are the theoretical basis of scientific socialism, and scientific socialism is the foothold and destination of the former two. Friedrich Engels

(1) analyzes Turin's idealism and metaphysical worldview, systematically demonstrates the basic principle of Marxist philosophy 1, criticizes Turin's idealism transcendentalism, expounds the materialist reflection theory, and expounds the fundamental view that thinking and consciousness are the reflection of matter. Marxist philosophy-dialectical materialism and historical materialism-is an important part of the whole Marxist theory and the scientific world outlook and methodology of the proletariat. Du Lin (1833~ 19 12) was born in a big bureaucratic family in Germany. He is a lecturer at the University of Berlin and a petty-bourgeois thinker. As early as 1867, after the first volume of Marx's Das Kapital was published, he wrote an article criticizing Das Kapital. But around 1875, he suddenly changed his mind, announced his conversion to socialism, called himself a socialist reformer, and threatened to carry out a comprehensive "reform" in science. He wrote a book and published a series of works to confuse the false with the true and oppose Marxism. Du Lin believes that the starting point of human understanding is not the objective material world, but some "principles". He advocates "principle first", that is, there is thought before matter, denies the objectivity of the material world, and regards human consciousness as the product of pure thinking. Engels pointed out that the independence of thinking and consciousness is relative. Once consciousness is produced, it has relative independence, but this independence is only a relative thing. It is not to adapt the material world to thinking, but to adapt thinking to the material world. Thinking and consciousness come from practice and must also be combined with reality. If we leave practice, it will become unimaginable. By criticizing the fallacy of Turin, Engels briefly discussed the origin and essence of consciousness, expounded the dialectics of cognition including the relative independence and initiative of consciousness, and demonstrated the dependence of cognition on practice, thus adhering to the materialistic reflection theory and defending the materialistic line on the basic issues of epistemology. 2. Criticize Du Lin's eclecticism about the unity of the world in existence, and discuss the materialistic principle of the unity of the world in matter. Du Lin believes that the real world is unified because people's thoughts are unified. On the question of what the world is unified in, Du Lin played a compromise trick and put forward "the world is unified in existence". The meaning of "existence" mentioned by Du Lin is different from that in the proposition that "existence determines consciousness". What we call "existence" refers to what exists objectively, which is the same series of concepts as "nature" and "matter". Du Lin's "existence" is very vague, and its meaning is equivalent to the concept of "existence". Du Lin believes that both "spirit" and "God" exist. Engels pointed out: "The real unity of the world lies in its materiality." Only this scientific proposition can truly reveal the essence of the problem: no matter how different the phenomena in the world are, they are all rooted in the unity of matter, and they are all manifestations of matter, regardless of human will. 3. Criticize the fallacy of Turin on the issues of time, matter and movement, and discuss that movement is the way of material existence, and time and space are the forms of material existence.

Du Lin believes that the world has a beginning in time and is limited in space. Matter can exist without time and can move without material time. This is nonsense. Engels pointed out: "The basic form of all existence is time and space, and the existence outside time and space is also very absurd." Matter is in motion, and the motion of matter can only be carried out in time and space, both of which are forms of matter. On the issue of the relationship between matter and motion, Du Lin believes that nature is in the state of unity of matter and mechanical force at first, that is, the so-called "cosmic medium state", and matter and motion can be separated. Engels profoundly criticized Du Lin's metaphysical viewpoint and expounded the Marxist concept of movement. "Movement is the way of existence of matter. No matter when and where there is no movement, there can be no matter, and "the matter without movement is as unimaginable as the movement without matter", which shows that the forms of material movement are diverse, developing from low to high, the movement is absolute, the rest is relative, the movement is eternal and objective, and it has no starting point and end point. 4. Criticize Du Lin's idealism and metaphysical fallacy on moral and legal issues, and discuss the basic viewpoints of Marxism on truth, equality, freedom and necessity. Du Lin boasted that his moral principle is the ultimate truth that applies to all times, all the world, human beings and "all living things except human beings", and said: "The true truth is basically unchanged". Engels criticized Du Lin's fallacies such as the ultimate truth and the supremacy of personal thinking, and pointed out that the opposition between truth and fallacy "has absolute significance only in a very limited field". Outside this field, this opposition is relative. "The opposite poles are transformed into their own opposites, truth becomes fallacy, and fallacy becomes truth." Exaggerating the truth will lead to falsehood. In terms of morality, Du Lin preached eternal morality beyond history and class. Engels pointed out that morality is developing and changing in human history, not eternal. Any morality, in the final analysis, is the product of the social and economic situation at that time, and develops with the development of the economic situation. Morality cannot be above class. Only when the class is eliminated can there be super-class morality. Du Lin believes that equality is an absolute good thing and inequality is an absolute bad thing; Inequality stems from violence and is the result of violence between two people. Engels pointed out that violence is not the root of inequality, and inequality is the inevitable product of the development of social production to a certain stage. As long as there is economic inequality, there will be a sense of subordination, not necessarily through violence. What the proletariat demands is not the equality of a few people, but the real equality of mankind. Only when the class is eliminated can everyone be equal, and there is no problem of equality and inequality. On the relationship between freedom and necessity, Du Lin believes that human freedom of will is absolute and not subject to objective laws. Engels pointed out: "Freedom lies in dominating ourselves and the external nature according to our understanding of the inevitability of nature. Only when people realize the objective inevitability and transform the objective world according to objective laws in practice can they move freely. It is impossible to be free if you violate the objective laws, but you will be punished by the objective laws. Freedom is also a historical category. In different historical periods, people have different freedoms. Freedom changes with the development of history. Only in the capitalist society can human beings achieve a leap from the realm of necessity to the realm of freedom and gain real freedom. " 5. Criticize Du Lin's metaphysical viewpoint, and systematically discuss the three basic laws of materialist dialectics about the law of unity of contradictions. The law of unity of contradiction is the fundamental law of dialectics. Engels cited a large number of facts, which proved that the law of unity of opposites is objective and universal, and pointed out that "movement itself is contradiction", and contradiction objectively exists in all things, phenomena and processes, and contradiction is the essence of movement and the motive force and source of all things' movement and change. On the law of mutual variation of mass. In Das Kapital, Du Lin denigrated Marx's theory of converting money into capital from Hegel's quantitative change to qualitative change. Nonsense, in Marx's view, prepayment will become capital when it reaches a certain limit. Engels criticized Du Lin's distortion of Marxist law of mutual change of quality, and expounded the objectivity and universality of the law of mutual change of quality. In the process of quantitative change, things change from local qualitative change to fundamental qualitative change. There are some qualitative changes in the process of quantitative change, and there are also quantitative changes in the process of qualitative change. On the law of negation of negation. Du Lin attacked Marx with the help of Hegel's "midwife" of negation of negation, and came to the conclusion that capitalism was bound to die. Engels quoted Marx's original words, exposed Du Lin's lies, and demonstrated the objectivity and universality of the law of negation of negation. At the same time, Engels also clarified the fundamental opposition and main differences between dialectical negation and metaphysical negation. He pointed out that the metaphysical view of negation regards negation as a simple abandonment, absolutely opposes negation and affirmation, and regards negation as the result of external forces. The negation of materialist dialectics is "sublation", that is, affirmation and negation are regarded as the unity of opposites, which is both overcoming and retaining. Affirmation includes negation, and negation also includes affirmation, and it is regarded as a contradictory movement within things. These expositions greatly enrich the negative view of materialist dialectics. (2) Refuting Du Lin's vulgar economic viewpoint, comprehensively demonstrating and exerting the basic principles of Marxist political economy, Du Lin's comprehensive attack on Marxist political economy is the concrete embodiment of his transcendentalism philosophy in the field of political economy. He distorted the relationship between political violence and economy, exaggerated the role of violence and denied the decisive role of economy; He attacked Marx's labor theory of value and surplus value theory in order to serve the Prussian landlord bourgeoisie. In this book, Engels thoroughly criticized Du Lin's viewpoint in the book Political Economy, and systematically expounded the basic principles of Marxist political economy. Anti-Turin theory

1, the relationship between economic violence and political violence Engels profoundly criticized Du Lin's distortion of the relationship between economic violence and political violence, pointing out that the basic thing in history is not violence, but economy. Under the capitalist system, the political rule of the bourgeoisie over the proletariat is to extract the surplus value of workers. (1) The root of private ownership lies in the economic field, not in violence. (2) The capitalist system is not the result of violence, but the product of the further development of commodity production. (3) Violence is based on the production of weapons. (4) The role of violence in history must be comprehensively analyzed. Engels further pointed out that the role of violence in history should be comprehensively analyzed, not completely denied, but based on the positive role played by violence under specific historical conditions. When violence violates economic laws, it will certainly hinder social and economic development, but when violence adapts to economic laws, it will play an important role in promoting social development. 2. The basic category of political economy is in the sixth, seventh, eighth and ninth chapters of this book, which discusses the basic category and basic principle of Marxist political economy. In Marx's labor theory of value, Du Lin confused the value and price of goods, thinking that there is no difference between them, but the forms of expression are different, one for money and the other for nothing. Marxist political economy holds that the value of commodities depends on the amount of socially necessary labor consumed by commodity production, while price is the monetary expression of commodity value and is based on value. Simple labor is the standard to measure value. Du Lin thinks that any labor time is equivalent, trying to deny Marx's theory of simple labor and complex labor. Engels pointed out that labor determines value, but labor can be divided into simple labor and complex labor. Labor itself has no value, it can only be a measure of value. Anti-Turin theory

On the theory of surplus value. Du Lin insisted that Marx believed that capital was produced by money. This is a blatant distortion. Engels criticized this and discussed Marx's theory about capital and surplus value. He pointed out that there are essential differences between money and capital, and the circulation forms of money as capital and money as commodity in universal equivalents are different. The currency circulation formula is commodity-currency-commodity. But when money is used as capital, its circulation formula is money-commodity-money. Accordingly, Marx scientifically revealed the source of surplus value, fundamentally revealed the secret of exploitation in capitalist society, found the economic root of the opposition between the proletariat and the bourgeoisie, and further revealed the law of the occurrence, development and demise of capitalist society. (3) Exposing the essence of Du Lin's pseudo-socialism, and further expounding the development process of socialism from fantasy to science and the basic principles of scientific socialism. Socialism consists of five chapters. The first and second chapters have included the Development of Socialism from Utopia to Science. In the third, fourth and fifth chapters, Engels criticized Turin's "socialism" theory from the aspects of production, distribution and social organization, and expounded the basic principles of scientific socialism. 1. Eliminating the old division of labor and the differences between urban and rural areas is a necessary condition for realizing * * * socialism. Du Lin believes that socialism is not the inevitable product of historical development at all, let alone the product under capitalist economic conditions. Starting from his own historical idealism, he distorted the root of the capitalist economic crisis and attributed it to "low consumption level of the masses" or the result of impatience and thoughtlessness of individual capitalists. Engels pointed out that low consumption level is nothing new. "The low consumption level of the masses is a social form based on exploitation, which is also an inevitable condition of the capitalist social form; However, only the capitalist form of production can make this situation reach the point of crisis. " Du Lin denied that the economic crisis was the inevitable product of capitalism, thus denying the necessity of changing the capitalist mode of production, and moved the capitalist mode of production into his "socialism", which shows that Du Lin's socialism is false socialism. On the issue of division of labor, Du Lin believes that the confrontation between cities and villages is "inevitable according to the nature of things"; In choosing a job, "just pay attention to different natural conditions and personal abilities". In order to deeply criticize the fallacy of Du Lin's communication in this respect, Engels expounded the necessity of eliminating the old-style division of labor and urban-rural division. Engels pointed out that the material condition of eliminating the old division of labor and the opposition between urban and rural areas is socialized mass production. Only by changing the capitalist nature of large industries and establishing a socialist system can we rationally distribute large industries. 2. Capitalist society will eliminate commodity production. Du Lin believes that the capitalist model is good and can continue to exist, but the capitalist distribution model is very bad and must be eliminated. He regards production and distribution as irrelevant, and thinks that distribution is not determined by production, but by pure will. Anti-Turin theory

He believes that the distribution principle of "socialism" is the exchange of equal labor and equal labor. Engels criticized the fallacy of "equal amount of labor and equal amount of labor exchange" and pointed out that every member of society gets all his labor value, which is a replica of Lhasa's "out-and-out labor income". Engels also discussed the basic concepts of value and money. He pointed out that only commodities have value, and there is no value without commodities. Commodities are produced for social needs, so commodities must have two factors: use value and value. The use value can meet people's needs, and commodities have certain value only if they are recognized as socially necessary labor. The value of a commodity is expressed by other commodities. Money becomes a measure of commodity value. Engels pointed out that commodity production is a historical category, which has never existed and will not exist forever. When "society once occupies the means of production and applies them to production in the form of direct socialization, everyone's labor, no matter how different its special purpose, has become direct social labor from the beginning." At that time, the amount of social labor contained in a product can be determined, without having to take a roundabout way first; How much social labor is needed for daily experience. " 3. Adhere to the Marxist concept of state, family and education. In the fifth chapter of this series, Engels emphatically criticized Du Lin's wrong views on issues such as country, religion, family, education and marriage. Du Lin believes that "individualism" will form the foundation of the future country. There will still be the old division of labor in the future, and there will still be troops, police, gendarmes and lawyers, that is, the Prussian state will still exist. This is totally anti-Marxist. Marxism holds that the state is a class category as well as a historical category. It comes into being with the appearance of class, and will eventually die out with the elimination of class. Du Lin can only defend the bourgeois state by making the country eternal. Engels criticized Du Lin's bourgeois family view and expounded Marxist family view. Du Lin believes that the family in the future society is not only the unit of children's education, but also the unit of inheritance. He tried to move the bourgeois family into the future society and preached that the bourgeois family would never change. Marxism holds that the nature and function of the family are determined by social production, and it will develop with the development of the mode of production in human society. Anti-Turin theory

Engels criticized the bourgeois education view and expounded the idea that education must be combined with productive labor. Du Lin made a "detailed" plan for the future development of social education, but the courses he prescribed can only be applied to a slightly "aristocratic Prussian middle school". Although he also mentioned the problem of combining education with productive labor, he is not prepared to implement this principle, because there is still an old division of labor in the future society he designed, and some people still can't get the education they deserve and can't reach the level of all-round development. This is completely different from Marx's policy of combining education with productive labor.