To the idea of perfection existence is a first essential, since a non-existent being is of necessity imperfect. We must therefore add existence to the perfections of God. Therefore God must exist. Thus Herr Duehring reasons exactly. If we think of existence we think of it as a concept. What is united into a concept is a unity, therefore existence would not correspond with its concept if it were not a unity. Therefore it must be a unity, therefore there is no God, etc.
If we speak of existence and merely of existence, the unity can only consist in this that all objects with which it is concerned are – exist. They are comprised under the unity of this common existence, and no other, and the general dictum that they all exist cannot give them any further qualities, common or not common, but excludes all such from consideration in advance. For as soon as we take a step beyond the simple fact that existence is common to all things, the distinctions between these separate things engage our attention, and if these differences consist in this that some are black, some white, some alive, others not alive, some hither and some beyond, we cannot conclude therefrom that mere existence can be imputed to all of them alike.
The unity of the universe does not consist in its existence, although its existence is a presumption of its unity, since it must first exist before it can be a unit. Existence beyond the boundary line of our horizon is an open question. The real unity of the universe consists in its materiality, and this is established, not by a pair of juggling phrases but by means of a long and difficult development of philosophy and natural science.
With respect to the subject in hand; the existence which Herr Duehring presents to us is "not that pure existence which is self sufficient and without any other qualities, in fact, only representing the antithesis of no-idea or absence-of-idea." Now we shall very soon see that the universe of Herr Duehring has its origin simultaneously with an existence which is without essential differentiation, progress or change, and is therefore merely in fact a contradiction of absence of thought, therefore really nothing. From this non-existence is developed the present differentiated, changeable universe which represents progressive growth; and when we grasp this idea, only by virtue of this eternal change do we arrive at "the concept of the self sufficing, universal existence." We have therefore now the concept of existence on a higher plane where it comprises within itself stability as well as change, being as well as development. Arrived at this point we find that "species and genera in fact the special and the general, are the simplest forms of differentiation, without which the constitution of things cannot be grasped."
But this is a means of distinguishing quality and after a discussion of this part of the subject we proceed "Over against the idea of species stands the idea of the whole, a homogeneity, as it were, in which no differentiation of species can longer be found," so we pass from quality to quantity and this is always "capable of measurement."
Let us compare this "clear analysis of the actual, universal scheme of things" and its "real, critical standpoint" with the fever-phantasies of a Hegel. We find that Hegel's "Logic" begins with existence as does that of Herr Duehring; that existence displays itself as nothing, as with Herr Duehring; that out of this not-being, a leap is made into being, and that existence is the result of this, that is a more complete and higher form of being, as with Herr Duehring. Being leads to quality, quality to quantity, just as with Herr Duehring. And in order that no essential shall be lacking Herr Duehring tells us elsewhere "from the realm of absence of sensation man leaps to that of sensation in spite of all the quantitative steps with but one qualitative leap … from which we can show that he is entirely differentiated from the mere gradation of one and the same quality." This is just the Hegelian standard of measurement according to which mere quantitative expansion or contraction causes a sudden qualitative change at a given point, as for example with heated or cooled water, there are points where the spring into a new set of conditions is fulfilled under normal circumstances, and where therefore quantity suddenly changes into quality.
Our investigation has likewise sought to penetrate to the deepest roots, and discovers the rooted Duehring foundations to be the "fever-phantasies" of a Hegel, the categories of the Hegelian logic, in the first place, teachings in regard to existence after the antique Hegelian method, and an ineffective cloak of plagiarism.
And not content with purloining the whole scheme of existence from his despised predecessors, Herr Duehring after giving the above example of a change of quantity into quality has the coolness to say of Marx, "Is it not comical, this appeal (of Marx) to Hegelian confusion and mistiness, that quantity changes into quality." Confused mixture, who changes his ground, who is a comical fellow Herr Duehring?
All these pretty little statements are not only not "axiomatic utterances" according to label, but are simply taken from foreign sources, that is, from Hegel's "Logic." Of a truth there is not revealed in the whole chapter the shadow of any "inner connection," except so far as it is borrowed from Hegel, and the whole talk about stability and change finally runs out into mere garrulity on the subject of time and space.
From existence Hegel comes to substance, to the dialectic. Here he treats of reflex-movements, antagonisms and contradictions, positive and negative for example, and thence proceeds to causality, or the conditions of cause and effect and closes with necessity. Herr Duehring does not vary this method. What Hegel calls the "doctrines of existence" Herr Duehring has translated into "logical properties of existence." These exist, above all else in the antagonism of forces, in antithesis, Herr Duehring denies the antithesis in toto, but we shall return to this matter later. Then he proceeds to causality and thence to necessity. If Herr Duehring says of himself, "I do not philosophise from a cage," he must mean that he philosophises in a cage, the cage of the Hegelian arrangement of categories.
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