from real life but is absolutely dependent upon the imagination. When such an ideologist proceeds to construct a system of morals and law from his concept of the so-called simplest elements of society instead of from the real social conditions of the men about him, where does he get his material for construction? The material evidently consists of two kinds—firstly, the slim vestiges of reality which are still present in every fundamental abstraction, and secondly in the actual content which our ideologist evolves from his own consciousness. And what does he discover in his consciousness? For the most part moral and ethical philosophic ideas and these constitute an expression corresponding more or less closely, whether positive or negative, harmonious or hostile, with the social and political conditions which environ him. Besides he probably has notions derived from literature pertaining to these conditions, and finally he has possibly personal idiosyncrasies. Let our ideologist dodge all that he can, the historical reality which he has thrown out of doors comes in again at the window and although he may fancy that he is employed in the manufacture of moral and legal doctrines good for all worlds and all ages he is actually making a distorted, counterfeit of the conservation or revolutionary tendencies of his time, because torn from its real place, as things seen in a concave mirror are upside down.
Herr Duehring therefore resolves society into its simplest elements and discovers accordingly that the most elementary society consists of at least two human beings. He thereupon operates with these two human beings to produce his axiom. Then he delivers himself of the fundamental maxim of morals, "Two human wills, as such, are entirely identical, and the one can in consequence make no positive demands upon the other."
