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In the first place Hegel says that "sensation is the specific differentiation, the distinguishing mark of the animal." Thus one of Hegel's erudite statements becomes an indubitable truth of the last instance merely by being copied into Herr Duehring's book. In the second place we now arrive for the first time at the forms of transition between animals and plants.
Robinson has therefore, contrary to Herr Duehring's pretty prescription, made, by the enslavement of Friday, a political organization, not just because he wanted to, but simply as a means of providing himself with food, and he ought to see how little he has in common with his lord and master Herr Duehring.
Herr Duehring's most astonishing observation is that from the Marxian standpoint, "in the last analysis everything is identical," that therefore in the eyes of Marx, for example, capitalists and wage workers, feudal, capitalistic and social methods of production are "all one."
We might have cited from nature and human society a hundred more such facts in proof of this law, thus the whole fourth section of Marx's "Capital" entitled "Production of Relative Surplus Value in the realm of co-operative industry, the Division of Labor, and Manufacture, Machinery and the Great Industry," goes to show innumerable instances in which qualitative change alters the quantity of the thing, and where also, to use Herr Duehring's exceedingly odious expression, quantity is converted and transformed into quality.
Hence, animals are the most abstract and true thinkers, for their thought is never obscured by the importunate interference of speech. With regard to Herr Duehring's thought in particular, it may be perceived that they are but little suited to speech and that the German language in particular is quite inadequate to express them.
Of life in general Herr Duehring can only tell us "The change in the form of matter which fulfills itself by plastic constructive arrangement remains a distinguishing characteristic of the individual life-process." That is all that we learn of life and with respect to the plastic creative arrangement we sink knee deep in the nonsense of Duehring's jargon.
The further we explore Herr Duehring's philosophy, the more impossible appear all his attempts to explain rotation from absence of rotation, or to discover the bridge by which that which is purely static, self-contained, can without disturbance come to be the dynamic, in motion. We should here be glad to get rid of the whole self-contained condition business.
If we derive the scheme of the universe not from our own brain, but merely by means of our own brain, from the material world, we need no philosophy, but simply knowledge of the world and what occurs in it, and the results of this knowledge likewise do not constitute a philosophy, but positive science. In such a case, however, Herr Duehring's entire book would have been love's labor lost.
The coexistent individual and social property, this confused and indefinite thing, this nonsense proceeding from the Hegelian dialectic, this misty world, this deep dialectic puzzle which Marx leaves his pupils to solve is merely a creation of Herr Duehring's imagination.
That is all. It is therefore again merely supposition on Herr Duehring's part to assert that the negation of the negation must act as a midwife by whose means the future is brought out of the womb of the present, or that Marx wants to convince anyone of the necessity of social ownership of land and capital upon the credit of the negation of the negation.
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