ch 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.

He is therefore engaged with principles, formal conceptions, which are
subjective and not derived from the knowledge of external phenomena,
but which are applied to Nature and Humanity, as the principles
according to which Nature and Humanity must regulate themselves. But
how are these subjective principles derived? From thought itself? No,
for Herr Duehring himself says: the purely ideal realm is limited to
logical arrangements and mathematical conceptions (which latter as we
shall later see is false). Logical arrangements can only be referred
to forms of thought, but we are engaged here only with forms of
existence, the external world, and these forms can never be created by
thought nor derived from it but only from the external world. Hereupon
the entire matter undergoes a change. We see that principles are not
the starting point of investigation but the conclusion of it, they are
not to be applied to nature and history but are derived from them.
Nature and Humanity are not steered by principles, but principles are,
on the other hand, only correct so far as they correspond with nature
and history. That is just the materialistic conception of the matter,
and the opposite, that of Herr Duehring is the idealistic conception,
it turns things upside down and constructs a real world out of the
world of thought, arrangements, plans and categories existing from
everlasting before the world, just like Hegelianism.

As a matter of fact, we prefer Hegel's "Encyclopedia," with all its
fever phantoms, to the "final truths of the last instance" of Herr
Duehring. In the first place, according to Herr Duehring we have the
general scheme of the universe which by Hegel is called "logic." Then
according to both of them we have the application of this scheme to
nature by means of the logical categories, the philosophy of nature,
and finally their application to Humanity, by what Hegel calls "the
Philosophy of the Spirit." "The inner logical arrangement" of
Duehring's scheme brings us therefore logically back to Hegel's
"Encyclopedia" from which it is taken with a fidelity which would move
that Wandering Jew of the Hegelian school, Professor Michelet of
Berlin, to tears.

Such a result follows if one takes it for granted that
"consciousness," "thought,"