So, again, Engels notes: history is created so that the end result always derives from the conflict of many single oxen, each of which is created as it is from a multitude of particular living conditions, therefore there are countless mutually crossing forces an endless group of parallegograms of forces , which give a coinciding - the historical result, and the coexistence itself can be regarded as the product of an aggregate force (universal), which acts as a whole unconsciously and not at will, because of all oh whatever one wants anyone else interferes, and what comes from it is something that no one wanted.From the fact that the will of individual people does not achieve what he wants, but he melts with the will of the other thing on average in a common counseling, it must not be concluded that this will be zero.
On the contrary, the will of each one contributes to the counselor and is so positively or negatively included in it. "The third plan that reveals the dialectic of necessity and coincidence is the identity of the latter, in the fact that the same process or phenomenon can stand out simultaneously but of course in different ways and as necessary and incidental. the identity between coincidence and necessity is excited by the fact that the same phenomenon is involved as an ingredient in two or more different and in itself processes necessary in one process it can partition as a necessary, legitimate, inevitable link, that is, as one of its grounds / condition without which nothing can exist, and in the other may be involved as a random phenomenon, that is, as a later circumstance. makes it possible and inevitable that chance and the need to constantly change places, pass through one another and even be identical.
The nature of the public historical laws. The first attempts to determine the nature and character of public historical laws can be referred to as reductionist. Their reductionism stems from the fact that public historical laws are regarded as laws of an external / transcendent / under or above a public reality. This is the question of the Jewish-Christian philosophy of history in which the logic of history is presented as the logic of the artist. This is the case, however, in the so-called geographic and demographic determinism in which the laws of history are perceived or viewed as natural laws. In both cases, the laws of history alienate from history itself and are perceived as laws of some external / transcendent / reality. By the middle of the 19th century, however, a new emergence of society and the intrusion of its laws arose, which led to an understanding of the social as a self-contained sphere of objective reality for which they are inherent specific and independent of the natural or divine laws of functioning and development. The specificity of public historical laws is manifested firstly in the fact that they, unlike natural laws, are implemented as laws of rational human activity