be in possession of Hegelian lore which he gives forth without any embarrassment as his own fundamental philosophy. It would be too long a task to find out here just how far the application of the ideas of purpose is correctly stated and applied to the organic world. The application of the Hegelian "inner purpose" at all events is evident, that is, of a purpose which is imported into nature not through a consciously acting third party, like the wisdom of Providence, but which is inherent in matter itself, which among people who are not well versed in philosophy proceeds to the unthinking supposition of a conscious and all-wise agent; the same Herr Duehring who breaks out into unmeasured moral indignation at the least tendency towards spiritism on the part of other people, tells us that "sex sensations are certainly mainly directed towards the gratification which is bound up in their exercise." He tells us moreover that "poor Nature must always hold the objective world in order" and it has besides to perform acts which require more subtlety from Nature than we usually attribute to her. But nature knows not only why she does this and that. She has not only her housemaid's duties to perform, she has not only subtlety, which is a very pretty accomplishment, in subjective conscious thought, she has also a will, for "we must regard the additional natural desires which occur, such as feeding and propagation, not as directly but as indirectly willed." We now arrive at a consciously thinking and acting nature, and we therefore stand right at the bridge, not indeed between the static and dynamic but between pantheism and deism, or perhaps Herr Duehring is pleased to indulge himself in a little "natural-philosophical half-poetry."
Impossible. All that the realistic philosophy has to say on organic nature is limited to a war against this
