ism had
set up "Anticratism," which does not intend to overthrow direction and
organisation, but merely to abolish all unjust force, "the State
founded on force." We who know Proudhon, know that what is here
ascribed to Duehring is exactly what Proudhon taught as "no-government"
(_An-arche_); and there was nothing left to the great Duehring but to
bluff his half-fledged scholars with a new word that means nothing
more or less than Anarchy. That which is Duehring's own, namely, the
so-called "theory of force," has not an origin of any great
profundity. He takes as the elements of society two human beings--not
at all the sexual pair--but the celebrated "two men" of Herr Duehring,
one of whom oppresses the other, uses force to him, and makes him work
for him. These "two men" explain, for him, all economic functions and
social problems; the origin of social distinctions, of political
privileges, of property, capital, betterment, exploitation, and so on.
By these two famous men he lets himself be guided directly into
Proudhon's path. "Wealth," declares Duehring, "is mastery over men and
things." Proudhon would never have been so silly--although Duehring
means the same as he does--as to call wealth the mastery over men and
things, and Engel formulates the proposition more correctly as:
"Wealth is the mastery over men, by means of mastery over things";
although this deserves the name of a definition neither in the logical
nor economic sense. But Duehring uses his ambiguous proposition in
order to be able to represent riches on the one hand as being
something quite justifiable and praiseworthy (the mastery over
things), and on the other as robbery (mastery over men), as "property
due to force." Here we have a miserable degradation and commonplace
expression of the antimony of Proudhon: "Property is theft," and
"Property is liberty." We also find Proudhon, again distorted, in
Duehring's statement that the time spent in work by various workers,
whether they be navvies or sculptors, is of equal value.

The "personalist Sociality" of Duehring, as its creator terms it
elsewhere, is the conception of arrangements and organisations
by means of which every individual person may satisfy all the
necessities and luxuries of life, from the lowest to the highest,
through the mutual working together and combination with every
other individual. This personalist Sociality is, of course,
anti-monarchical, and opposed to all privileges of posit