to the reflection by religion therefore still persist and with them the reflection persists also. And just because bourgeois economy has a certain insight into the relations of the original causes of this phenomenon, it does not alter it a particle. Bourgeois economy can neither prevent crises, on the whole, nor can it stop the greed of the individual capitalists, their disgrace and bankruptcy, nor can it prevent the individual laborers from suffering deprivation of employment and poverty. Man proposes and God (to wit, the outside force of the capitalistic method of production) disposes. Mere knowledge even though it be broader and deeper than bourgeois economics is of no avail to upset the social forces of the master of society. That is fundamentally a social act. Let us suppose that this act is accomplished and society in all its grades freed from the slavery to the means of production which it has made but which now dominate it as an outside force. Let us suppose that man no longer merely proposes but that he also disposes. Under such conditions the last vestiges of the external force which now dominates man are destroyed, that force which is now reflected in religion. Therewith, the religious reflection itself is destroyed owing to the simple fact that there is nothing more to reflect.
But Herr Duehring cannot wait until religion dies a natural death. He treats it after a radical fashion. He out Bismarcks Bismarck, he makes severe "May laws" not only against Catholicism but against all religion. He sets his gendarmes of the future on religion and thereby gives it a longer lease of life by martyrdom. Wherever we look we find that Duehring's socialism has the Prussian brand.
After Herr Duehring has blithely got rid of religion he says "Man can now, since he is dependent upon him-
