from his concept of existence, furnishes the ontological proof of God's existence. This runs as follows—If we think of God we think of Him as the concept of complete perfection. To the idea of perfection existence is a first essential, since a non-existent being is of necessity imperfect. We must therefore add existence to the perfections of God. Therefore God must exist. Thus Herr Duehring reasons exactly. If we think of existence we think of it as a concept. What is united into a concept is a unity, therefore existence would not correspond with its concept if it were not a unity. Therefore it must be a unity, therefore there is no God, etc.
If we speak of existence and merely of existence, the unity can only consist in this that all objects with which it is concerned are—exist. They are comprised under the unity of this common existence, and no other, and the general dictum that they all exist cannot give them any further qualities, common or not common, but excludes all such from consideration in advance. For as soon as we take a step beyond the simple fact that existence is common to all things, the distinctions between these separate things engage our attention, and if these differences consist in this that some are black, some white, some alive, others not alive, some hither and some beyond, we cannot conclude therefrom that mere existence can be imputed to all of them alike.
The unity of the universe does not consist in its existence, although its existence is a presumption of its unity, since it must first exist before it can be a unit. Existence beyond the boundary line of our horizon is an open question. The real unity of the universe consists in its materiality, and this is established, not by a pair of juggling phrases but by means of a long and difficult development of philosophy and natural science.
