the working classes
seriously meant and honourably carried out. He also does not yield to
that logic of wretchedness which expects every reform to arise from
ever-increasing misery, but takes into account material and mental
progress and the condition of the masses."

[2] Doele, _Eugen Duehring, etwas von dessen Charakter,
Leistungen, und reformatorischen Beruf_, Leipzig, 1893.
Compare also Fr. Engel's, Duehring's _Umwaelzung der
Wissenschaft_, 3d ed. Stuttgart, 1894.

In all this it is easy to recognise Proudhon's views; even sometimes
his theory of property. And even if their views are not alike
formally, and Duehring does not quite understand Proudhon's
"Mutualism," yet he ought to have regarded the French social reformer
somewhat less condescendingly and confusedly. But he has also had a
very low opinion of Stirner; yet, however persistently he and his
followers may deny it, Duehring's "Personalism" is not only exactly the
same as Stirner's "individual" (_Einziger_), but Duehring himself is
the most repellent illustration of the egoist-individual of Stirner.
Both Stirner and Proudhon have assumed as the necessary
pre-supposition of the abolition of government, individuals who are
able to govern themselves, _i. e._, moral individuals, which means
"persons."

When, finally, Duehring apparently seeks to limit the Anarchist phrase
of the abolition of all government, by saying that Anticratism is the
denial of all unrighteous exercise of force and usurpation of
authority, this is palpable fencing. Duehring would tell the masses
which form of force is right and which wrong; which should be
maintained, and which not; and the masses will hasten to follow his
dictates. Duehring, the great opponent of all metaphysics and _a
priori_ conceptions, at once sets up, just like Jean Jacques Rousseau,
"the modern Hebrew," an absolute concept "justice," and transforms the
world according to it. Who can help laughing at this?

Duehring has tried to reconcile his prejudice against the Jews with the
foregoing doctrine, by distinguishing nations from the standpoint of
personalism, and regarding the existence of higher races side by side
with lower races as a hindrance--indeed the most serious hindrance--to
the realisation of "personalist Sociality."

"Nothing is easier than to make a wise grimace."

* * * * *

Perhaps the most peculiar of the circle of theoretical Anarchists is
Herr