Landmarks of Scientific Socialism: "Anti-Duehring". Friedrich Engels

altogether from the bonds of the bourgeois doctrine which he is so anxious to despise. He is in many respects the revolutionist of '48, a bourgeois politician possessed at intervals by a proletarian ghost, such as he says himself ever haunts the bourgeois. The younger generation without any claims to revolutionism has gone further than he in the denunciation of authority and without the same self consciousness. The scorn of Bernard Shaw for the moguls of the academies and for social ideals is greater than the scorn of Engels for "eternal truths." Says Mr. Shaw, "The great musician accepted by his unskilled listener is vilified by his fellow musician. It was the musical culture of Europe that pronounced Wagner the inferior of Mendelssohn and Meyerbeer. The great artist finds his foes among the painters and not among the men in the street. It is the Royal Academy that places Mr. Marcus Stone above Mr. Burne Jones. It is not rational that it should be so but it is so for all that. The realist at last loses patience with ideals altogether and finds in them only something to blind us, something to numb us, something to murder self in us. Something whereby instead of resisting death we disarm it by committing suicide." Here is a note of modernity which Engels was hardly modern enough to appreciate and yet it was written before he died.

      Nietzsche, Tolstoy and a host of minor writers have all had their fling at "eternal truths" and modern ideals. The battle has long since rolled away from the ground on which Engels fought. His arguments on the dialectic are commonplaces to-day which it would be a work of supererogation to explain to anyone except the persistent victim of Little Bethel. The world has come to accept them with the equanimity with which it always accepts long disputed truths.

      The sacred right of nationality for which men contended in Engels' youth, as a direct consequence of political "eternal truths" has been ruthlessly brushed aside. The philosopher talks of the shameful spoliation of the smaller by the larger nations, a moral view of commercial progress, which an age, grown more impatient of "eternal truths" than Engels himself simply ignores, and moves on without a qualm to the destruction of free governments in South Africa. Backward and unprogressive peoples jeer, it is true, and thereby show their political ineptitude, for even the American Republic, having freed the negro under the banner of "eternal truth" annexes the Philippines and raids Panama in defiance of it.

      And so since the days of 1875 the world has come to accept the general correctness of Engels' point of view.

      The enemy which Engels was most anxious to dislodge was "mechanical socialism," a naïve invention of a perfect system capable of withstanding the ravages of time, because founded upon eternal principles of truth and justice. That enemy has now obeyed the law of the dialectic and passed away. Nobody builds such systems, nowadays. They have ceased their building however not in obedience to the commands of Friedrich Engels but because the lapse of time and the change in conditions have proved the dialectic to the revolutionist. With the annihilation of "eternal truths," system building ceased to be even an amusing pastime. The revolutionist has been revolutionized. He no longer fancies that he can make revolutions. He knows better. He is content to see that the road is kept clear so that revolutions may develop themselves. Your real revolutionist, for example, puts no obstacle in the path of the Trust, he is much too wise. He leaves that to the corrosion of time and the development of his pet dialectic. He sees the contradiction concealed in the system which apparently triumphs, and in the triumph of the system he sees also the triumph of the contradiction. He waits until that shadowy proletariat which haunts the system takes on itself flesh and blood and shakes the system with which it has grown up. But this waiting for the development of the inevitable is weary work to those who want to realise forthwith, so they, unable to confound the logic of Engels, attack the "abstractions" on which his theory is founded. They still oppose their "eternal truths" to the dialectic.

      Thus in England, where the strife between the two parties in the socialist movement has lately been waged with a somewhat amusing ferocity, Engels is charged with a wholesale borrowing from Hegel. In any other country than England this would not be laid up against a writer, but the Englishman is so averse to philosophy that the association of one's name with that of a philosopher, and a German philosopher in particular, is tantamount to an accusation of keeping bad company. But a glance at the following pages should tend to dispose of so romantic a statement which could, in fact, only have been made by those who know neither Hegel nor Engels.

      That Hegel furnished the original philosophic impetus to both Marx and Engels is true beyond question, but the impetus once given, the course of the founders of modern socialism tended ever further from the opinions of the idealistic philosopher. In fact Engels says somewhat self consciously, not to say boasts, that he and his followers were pioneers in applying the dialectic to materialism. Whatever accusation may be made against Engels, this much is certain that he was no Hegelian. In fact both in the present work and in "Feuerbach" he is at great pains to show the relation of the socialist philosophy as conceived by himself and Marx to that of the great man for whom he always kept a somewhat exaggerated respect, but from whom he differed fundamentally. Engels' attack upon the philosophy of Duehring is based upon dislike of its idealism, the fundamental thesis upon which the work depends being entirely speculative. Duehring insisted that his philosophy was a realist philosophy and Engels' serious arguments, apart from the elaborate ridicule with which he covers his opponent and which is by no means a recommendation to the book, is directed to show that it is not realist, that it depends upon certain preconceived notions. Of these notions some are axiomatic, as Duehring claims, that is they are propositions which are self evident to Herr Duehring but which will not stand investigation. Others again are untrue and are preconceptions so far as they are out of harmony with established facts.

      Much of Engels' work is out of date judged by recent biological and other discoveries, but the essential argument respecting the interdependence of all departments of knowledge, and the impossibility of making rigid classifications holds good to-day in a wider sense than when Engels wrote. Scientific truths which have been considered absolute, theories which have produced approximately correct results, have all been discredited. The dogmas of science against which the dogmatic ecclesiastics have directed their scornful contempt have shared the same fate as the ecclesiastical dogmas. Nothing remains certain save the certainty of change. There are no ultimates. Even the atom is suspect and the claims of the elements to be elementary are rejected wholesale with something as closely resembling scorn as the scientist is ever able to attain. A scientific writer has recently said "What is undeniable is that the Daltonian atom has within a century of its acceptance as a fundamental reality suffered disruption. Its proper place in nature is not that formerly assigned to it. No longer 'in seipso totus, teres, atque rotundus' its reputation for inviolability and indestructibility is gone for ever. Each of these supposed 'ultimates' is now known to be the scene of indescribable activities, a complex piece of mechanism composed of thousands of parts, a star-cluster in miniature, subject to all kinds of dynamical vicissitudes, to perturbations, accelerations, internal friction, total or partial disruption. And to each is appointed a fixed term of existence. Sooner or later the balance of equilibrium is tilted, disturbance eventuates in overthrow; the tiny exquisite system finally breaks up. Of atoms, as of men, it may be said with truth 'Quisque suos patitur manes.'"

      The discovery of radium was in itself sufficient to revolutionise the heretofore existing scientific theories and the revolution thereby effected has been enough to cause Sir William Crookes to say, "There has been a vivid new start, our physicists have remodelled their views as to the constitution of matter." In his address to the physicists at Berlin the same scientist said, "This fatal quality of atomic dissociation appears to be universal, and operates whenever we brush a piece of glass with silk; it works in the sunshine and raindrops in lightnings and flame; it prevails in the waterfall and the stormy sea" and a writer in the Edinburgh Review (December, 1903) remarks in this connection "Matter he (Sir William Crookes) consequently regards as doomed to destruction. Sooner or later it will have dissolved into the 'formless mist' of protyle and 'the hour hand of eternity will have completed one revolution.' The 'dissipation of energy' has then found its correlative in the 'dissolution of Matter.'"

      The scope of this revolution may only be gauged by the fact that one writer ("The Alchemy of the Sea," London "Outlook," Feb. 11, 1905) has ventured to say, and this is but one voice in a general chorus: "To-day no one believes in the existence of elements; no one questions the possibility of a new alchemy; and the actual evolution of one element from another