one has a share of purely animal characteristics in a certain sense the typical fundamental conception which characterises the differences in and between groups of men." Now the reader may see by these modest excuses in which Herr Duehring turns and winds like a Jesuit priest to establish a casuistical position, how far the human human can prevail over the bestial human, how far he can employ deceit, warlike, keen terrorising means of deceit against the latter without overstepping immutable ethical bounds.
Therefore, if two persons are "morally unequal" there is an end of equality. It was therefore not worth while to conjure up two fully equal men, since there are no two individuals who are morally equal. But inequality consists in this that one is a human being and the other has some part of the animal in his composition. It is evident that since man is descended from the animal creation he is not free from animality. So that as regards man degrees of animality can only be differentiated to a greater or less degree. A division of men into two sharply differentiated groups, into humans and human beasts, into good and bad, into sheep and goats, even Christianity, let alone the realist philosophy, is aware, implies a judge who makes the distinction. But who shall be judge r.s regards the realist philosophy? We must follow the practice of Christians according to which the pious little sheep undertake to act as judges of the universe against their unworthy neighbors the goats, with results which are too well known. The sect of the realist philosophers supposing it ever comes into existence will certainly not give up anything quietly. This is indeed a matter of small concern to us but we are interested in the confession that as a conclusion of the moral inequality between men equality no longer exists.
