Some people might be quite alarmed about this, but we who have seen a few examples of Herr Duehring's powers, can let the elegant abuse pass and reiterate the question, "But how about that mechanical energy, Herr Duehring, if you please?" Herr Duehring is staggered at once. In fact, he stammers, "There is no proof of the actual existence of that original condition.
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.
We have seen that Duehring's economics depend upon the statement that the capitalistic method of production is good enough and can be kept up, but that the capitalistic method of distribution is bad and must be done away with. We now discover that the "sociality" of Herr Duehring is merely the imaginary putting into force of this statement.
There is good reason for our altering the position of the statement that Herr Duehring's truth is good for all possible worlds from the close to the beginning of the chapter. When once the correctness of Herr Duehring's notions of morals and law have been established so as to apply to all world the beneficent notion may easily be extended to all time.
Although I am very well aware of my deficiencies in physics and chemistry I still believe that I know my Duehring well enough, without having read the book, to venture to say that the laws of physics and chemistry there set forth are worthy of being placed alongside of Herr Duehring's former discoveries and the laws of economics, scheme of the universe, etc., examined in my writings and proved to be misunderstood or commonplace, and that the rhigometer, an instrument constructed by Herr Duehring for measuring temperature will be found to serve not only as a measure for high or low temperature but of the ignorance and arrogance of Herr Duehring.
We assume that we are convinced by Herr Duehring's maxim and that we are zealous for the full equalisation of the two wills, for the "universal sovereignty of man" for the "sovereignty of the individual," magnificent expressions, in comparison with which Stirner's "individual" with his private property is a mere bungler though he might claim his modest part therein.
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.
In its first form, which was intended as an article in a review, I was compelled to abbreviate the manuscript of Marx very much, particularly in those points in which the criticism of Herr Duehring's propositions is subordinate to the particular development of the history of economics.
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.
Lately the conception of natural selection has been broadened, by Haeckel, in particular, and the variation of species has been shown to be the result of actual change owing to adaptation and inheritance, whereby adaptation is considered as the source of variations and heredity as the conserving element in the process. Even this is not correct in Herr Duehring's eyes.