Eugen Duehring has raved against "the State founded on force" as often as against Anarchism, in his various writings; he has as often pronounced a scornful judgment upon the literary connections of Anarchism as he has sought to ally himself with the so-called "honourable" Anarchists in his little paper (_The Modern Spirit--Der Moderen Voelkergeist_, in Berlin) that is apparently brought out for the sake of a Duehring cult. There appears at least to be a contradiction between the theory of Anarchism and Duehring's Anti-Semitism. Nevertheless, Duehring undoubtedly belongs to the Anarchists, and has never very seriously defended himself against this charge. His haughty and biassed criticisms of Proudhon, Stirner, and Kropotkin (he excepts only Bakunin, the enemy of the "Hebrew" Marx) are sufficiently explained by his own unexampled weakness and love of belittling others, without seeking any further motives; "it must be night where his own stars shine"; and as his followers have generally read nothing else beside his lucubrations, it is very easy to explain the great influence which Duehring exercises at present upon the youth of Germany, and why he is regarded by some people as the only man of genius since Socrates, and as a man of the most unparalleled originality, which he is not, by a long way. However much Duehring may belittle Proudhon, he is himself, at least as a social politician, and certainly as an economist, merely a weak dilution of Proudhon. In _The Modern Spirit_ Proudhon's Anarchism was recently credited with the intention of abolishing not only all government, but all organisation. Duehring, it was said, had reduced this mistaken view to its proper origin, and in place of Anarchism had set up "Anticratism," which does not intend to overthrow direction and organisation, but merely to abolish all unjust force, "the State founded on force." We who know Proudhon, know that what is here ascribed to Duehring is exactly what Proudhon taught as "no-government" (_An-arche_); and there was nothing left to the great Duehring but to bluff his half-fledged scholars with a new word that means nothing more or less than Anarchy. That which is Duehring's own, namely, the so-called "theory of force," has not an origin of any great profundity. He takes as the elements of society two human beings--not at all the sexual pair--but the celebrated "two men" of Herr Duehring, one of whom oppresses the other, uses force to him, and makes him work for him. These "two men" explain, for him, all economic functions and social problems; the origin of social distinctions, of political privileges, of property, capital, betterment, exploitation, and so on. By these two famous men he lets himself be guided directly into Proudhon's path. "Wealth," declares Duehring, "is mastery over men and things." Proudhon would never have been so silly--although Duehring means the same as he does--as to call wealth the mastery over men and