It is known, that Engels wrote that it is pointless to consider space or time without matter. In the XIX century, this was of some value since it overthrew the objectively idealistic interpretations of space. However, neither in the works of Marx, nor in the works of Engels, nor in the works of Lenin, and Stalin, there is no clear definition of how matter relates to space and time. In Soviet philosophy, there was a practice to believe that space and time are properties of matter. Such a thesis, in addition to being simply erroneous, also plays into the hands of relativists, who have long since revised the fundamental categories of being.

The primitive interpretation of Engels’ thesis leads to incorrect conclusions. Space and time without matter are unthinkable because all we can think of is moving matter, although existing in space and time.

Space, time, and moving matter are the basic (not in the sense that there are some other «non—basic», but in the sense as the basis of everything) elements of the universe, objective realities. However, they are heterogeneous, that is, they are opposites. In this regard, they are mentally separated from each other. But only mentally, because only matter is conceivable. In this sense, space and time are only conceivable «through» matter. As soon as we imagine space not as a receptacle of matter, but as an empty box, then we «materialize» it, which means we idealize it. As soon as we imagine time not as a form of existence of matter from an infinite set of causes to an infinite set of effects, but as a super-complex timekeeping, it means that we also «materialize» it — idealize it. Space and time are immaterial objective realities.

If we assume that space and time are just properties of matter, then space and time must depend on matter. Dependence is such a relation of objects, things, and processes when a certain change in one leads to a certain change in the other. Space and time are immutable, absolute. That’s why they absolutely cannot be dependent on anything. In contrast to this absolute rest and absolute empty movement, matter changes i.e. develops. Thus, if time and space are unchangeable, then all the diversity and variability of the forms of the universe is an immanent property of matter. It is changeability, that is, quantitative (and as a consequence qualitative) movement, and immutability that constitute the opposite of matter with space and time. This is what constitutes materiality. And their unity, in turn, we call being or the universe.

The category «matter» is extremely general. Matter is everything there is, if we take into account that it exists spatially and in time. The use of Spinoza’s term «attribute» in Soviet philosophy is not specific. Matter exists only in space and only in time, so they are forms of the existence of matter. Time and space are not the same thing. Time and space are absolute and unchangeable. Matter refers to time and space as an opposite. The dependence of space and time on matter is impossible because it implies the possibility of the influence of matter on space and time.

At the same time, matter has a length, that is, the boundaries of its position in space. And this, of course, is an inherent property of matter. However, the length also does not imply the influence of matter on space. Space is indifferent to the boundaries of material objects.

It follows from this that matter does not enter into any relationship with space and time and does not affect space and time in any way. Matter exists in space and in time in the sense that in other ways being is not possible, cannot exist. This does not require proof or special understanding. As it is not necessary to prove that everything has a form and content, everything is a whole for something and a part of something, everything is the cause of something and the consequence of something, etc. It is impossible otherwise, it is a fact that is an axiom.

M. Luchin