at any particular time. And in proportion as society developed class-antagonisms, morality became a class morality and either justified the interests and domination of the ruling class, or as soon as a subject class became strong enough justified revolt against the domination of the ruling class and the interests of the subject class. That, by this means, there is an advance made in morals as a whole, just as there is in all other branches of human knowledge, there can be no doubt. But we have not yet advanced beyond class morals. Real human morality superior to class morality and its traditions will not be possible until a stage in human history has been reached in which class antagonisms have not only been overcome but have been forgotten as regards the conduct of life. Now the colossal egotism of Herr Duehring may be understood when it is seen that, on the eve of a revolution which will bring about a state of society devoid of classes, he claims from the midst of an old and class divided society to proclaim an eternal system of morals independent of time and material change. He himself declares what up to the present has been hid from the rest of us that he understands the structure of this future society at least as regards its salient features.
In conclusion he makes a revelation which is essentially original but none the less "fundamental respecting the origin of evil." We have the fact that the type of the cat with its inherent treachery is pictured as the representative animal type, and this also displays a form of character to be found also in man. There is no mystery then about evil if one can detect a mysticism in the cat or any other beast of prey. Evil is—the cat. Goethe was evidently wrong when he introduced Mephistopheles as a black dog instead of a cat similarly colored. This is ethics suited not only to all worlds but to cats also.
