ng, is without
elementary conceptions of natural science and the established
principles of chemistry, and do it without boasting about his own
ideas on natural philosophy.

In conclusion, let us call attention to a witness on the change of
quantity into quality, namely Napoleon. He describes the conflicts
between the French cavalry, bad riders but disciplined, with the
Mamelukes who, as regards single combat were better horsemen but
undisciplined, as follows--"Two Mamelukes were a match for three
Frenchmen, one hundred Mamelukes were equal to one hundred Frenchmen,
three hundred Frenchmen could beat three hundred Mamelukes and a
thousand Frenchmen invariably defeated fifteen hundred Mamelukes."
Just as in the statement of Marx, that a certain amount of money,
variable in amount, is necessary as a minimum, to make its
transformation into capital possible, so, according to Napoleon, a
certain minimum number of cavalrymen is required to bring into being
the force of discipline inherent in military organisation, to make
them evidently superior to greater numbers of individually better
riders and fighters, cavalry at least as brave, though irregular. But
what effect has this argument on Herr Duehring? Was not Napoleon
utterly defeated in his conflict with Europe? Did he not suffer defeat
after defeat? And why? Simply as a result of his introduction of
confused Hegelian ideas into cavalry tactics.

_Negation of the Negation._

"The historical sketch (of the so called original accumulation of
capital in England) is comparatively the best part of Marx's book and
it would be even better if it had been developed scientifically and
not by means of the Dialectic. The Hegelian negation of the negation
is called upon to serve here as a midwife, in default of anything
better and clearer, and by means of it the future is brought into
existence from the present. The abolition of private property which is
shown to have been going on since the sixteenth century is the first
negation. Another negation must follow which is characterised as the
negation of the negation and therefore the restoration of individual
private property, but in a higher form, founded on the common
ownership of land and instruments of labor. If this new 'individual
private property' is called also 'social property' by Herr Marx, the
higher Hegelian unity is here manifested in which the contradiction
will be destroyed, that is, in accordance with this juggling o