ophers in the last instance must be able to distinguish superstition, prejudice, barbarism, evil tendencies of character, and when force and subjection are necessary to bring about equality. So that equality now means equalisation by means of force, and the will of one recognises the will of the other as equal by overthrowing it.
The phrase that an external will in its bringing about equalisation by force is only to be regarded as producing equality is nothing but a distortion of the Hegelian theory that punishment is a right of the criminal. "That punishment is to be regarded as implying a right to it in accordance with which the criminal is respected as a rational being." (Rechtsphil, 100.)
We may pause here. It would be superfluous to follow Herr Duehring any further in the piecemeal destruction of his axiomatically established equality, universal human sovereignty, etc., to observe how he brings society into existence with two men and produces yet a third in order to establish the state, because to put the matter briefly, no majority can be had without the third, and without him, that is, without the domination of the majority over the minority, no state can exist. There is no need either for us to observe how he launches his future social state on the more peaceful waters of construction, where we may have the honor some fine morning of beholding it. We have seen so far that the complete equality of two wills only exists as long as they do not will anything. That as soon as they cease to become human wills as such and to be converted into real individual wills, into wills of real persons, that is, equality ceases; that childhood, idiocy, animality so called, superstition, prejudice, supposed lack of power on the one hand and supposed humanity and insight into truth and science on the other hand, that therefore every difference
