promises and – how he keeps his promises.
Up to now, the notable writings of Herr Duehring are his "Course of Philosophy," his "Course of Political and Social Science" and his "Critical History of Political Economy and Socialism." The first work is the one which particularly claims our attention.
Right on the first page Herr Duehring announces himself as "one who claims to represent this power (of philosophy) at the present time and its unfolding in the undiscoverable future." He discovers himself, therefore, as the one true philosopher for the present and the hidden future. Whoso differs from him differs from truth. Many people even before Herr Duehring, have thought this about themselves or something like it, but, with the exception of Richard Wagner, he is the first who has allowed himself to say it right out. And, as a matter of fact, the truth, as it is handled by him is "a final truth of the last instance." Herr Duehring's philosophy is "the natural system, or the philosophy of reality… Reality is so understood as to exclude every sudden impulse towards an unreal and subjectively limited comprehension of the universe." The philosophy is therefore so shaped as to exclude Herr Duehring himself from the somewhat obvious limitations of his own personal, subjective narrowness. It is quite necessary to explain how this miracle is worked, if he is in a position to lay down unquestionable truths of the last instance, though, for our part, we cannot discover any particular merit in them. This "natural system of valuable knowledge" has "with great profundity established the foundation forms of existence." Out of his real critical attitude proceed the elements of a real critical philosophy, based on the realities of nature and life, which does not allow of any merely imaginary horizon but in its mighty revolutionary progress opens up the earth and heaven of external and inner nature; it is a "new method of thought" and its results are "from the bottom up, peculiar results and philosophies … system-shaping ideas … fixed truths." We have in it before us "a work which must seek its force in the concentrated initiative," whatever that may mean; an "investigation reaching to the roots … a rooted science … a severely scientific conception of things and men … a comprehensive thorough effort of the mind … a creative sketch of suppositions and conclusions from overmastering ideas … the absolute fundamental." In the realm of political economy he gives us not only "historical and systematic comprehensive efforts" of which the historical are moreover distinguished by "my presentation of history in the grand style" and those in political economy have produced "creative movements," but closes with a special completely elaborated scientific scheme for a future society which is "the actual fruit of a clear and basic theory," and is therefore just as free from the possibility of error and as individual as Duehring's philosophy … for "only in that socialistic structure which I have disclosed in my "Course of Political and Social Science" can a true ownership arise in place of the present apparent private property which rests on force such an ownership as must be recognised in the future."
These flowers of rhetoric from the praises of Herr Duehring by Herr Duehring might be increased tenfold with ease. They must cause a doubt to arise in the mind of the reader whether he is reading the words of a philosopher or of a – but we must ask him to withhold his judgment until he shall have learnt the aforesaid grasp of the root of things by a closer acquaintance. We only quote the foregoing flowery remarks to show that we have to do with no ordinary philosopher and socialist who simply speaks what he thinks and leaves the future to decide with respect to their value, but with an extraordinary personality like the Pope whose individual teachings must be received if the damnable sin of heresy is to be avoided. We have not by any means to deal with the kind of work which abounds in all the socialist writings, and the later German ones, in particular, works in which people of varying calibre seek to explain in the most naïve fashion their notions of things in general and for an answer to whom there is more or less material available. But whatever may be the literary or scientific deficiencies of these works their goodwill towards socialism is always manifest. On the other hand, Herr Duehring presents us with statements which he declares to be final truths of the last instance, exclusive truths, according to which any other opinion is absolutely false. Thus he owns the only scientific methods of investigation, and all others are unscientific in comparison. Either he is right and we are face to face with the greatest genius of our time, the first superhuman, because infallible, man; or he is wrong, and then, since our judgment may always be at fault, benevolent regard for his possible good intentions would be the deadliest insult to Herr Duehring.
When one is in possession of final truths of the last instance and the only absolutely scientific knowledge one must have a certain contempt for the rest of erring and unscientific humanity. We cannot therefore be surprised that Herr Duehring employs very abusive terms with regard to his predecessors, and that only a few exceptional people, recognised by him as great men, find favor in face of his comprehension of fundamental truths.
(Then follows a list of the epithets applied by Duehring to philosophers, naturalists, Darwin, in particular, and to the socialist writers. This list has been omitted as it contributes nothing of value to the general discussion and is only useful for the particular controversial matter in hand. Ed.)
And so on – and this is only a hastily gathered bouquet of flowers from Herr Duehring's rose garden. It will be understood that if these amiable insults which should be forbidden Herr Duehring on any grounds of politeness, are found somewhat disreputable and unpleasant, they are, still, final truths of the last instance. Even now we shall guard against any doubt of his profundity because we might otherwise be forbidden to discover the particular category of idiots to which we belong. We have but considered it our duty on the one hand to give what Herr Duehring calls "The quintessence of a modest mode of expression," and on the other hand, to show that in Herr Duehring's eyes the objectionableness of his predecessors is no less firmly established than his own infallibility. Accordingly if all this is actually true we bow in reverence humbly before the mighty genius of modern times.
PART I
CHAPTER IV
PHILOSOPHY
Philosophy is, according to Herr Duehring, the development of the highest forms of consciousness of the world and life, and embraces, in a wider sense, the principles of all knowledge and volition. Wherever a series of perceptions, or motives or a group of forms of life becomes a matter of consideration in the human mind the principles which underly these forms, of necessity, become an object of philosophy. These principles are single, or, up to the present, have been considered as single ingredients out of which are composed the complexities of knowledge and volition. Like the chemical composition of material bodies, the entire universe may be also resolved into fundamental forms and elements. These elementary constituents and principles serve, when once discovered, not only for the known tangible world but for that also, which is unknown and inaccessible. Philosophical principles therefore constitute the last complement required by the sciences in order that they may become a uniform system by means of which nature and human life are explained. In addition to the examination of the fundamental forms of all existence, philosophy has only two particular objects of investigation, Nature and Humanity. Hence our material may be classified into three main groups, – a general scheme of the universe, the teaching of the principles of nature and finally the principles which regulate Humanity. This arrangement at the same time comprises an inner logical order, for the formal principles which are true for all existence take precedence, and the concrete realms in which these principles display themselves follow in the gradation of their successive arrangements. So far, this is Herr Duehring's conception of things given almost in his very words.
He is therefore engaged with principles, formal conceptions, which are subjective and not derived from the knowledge of external phenomena, but which are applied to Nature and Humanity, as the principles according to which Nature and Humanity must regulate themselves. But how are these subjective principles derived? From thought itself? No, for Herr Duehring himself says: the purely ideal realm is limited to logical arrangements and mathematical conceptions (which latter as we shall later see is false). Logical arrangements can only be referred to forms of thought, but we are engaged here only with forms of existence, the external world, and these forms can
