If the equality of value of labor time has the significance that workers produce equal products in equal periods of time it is evidently false, unless an average is first taken. Of two workmen at the same branch of industry the value of the product of their labor time will differ according to the intensity of labor and their respective ability. No scheme of economic equality, at least on our planet, can remedy this unfortunate state of affairs. What then is left of the equality of all and every sort of labor? Nothing but high sounding phrases which have no economic value, nothing but the evident inability of Herr Duehring to distinguish between the fixing of value by labor and the fixing of value by the wages of labor, only the ukase, which is the foundation of the new social economy, that wages shall be equal for equal amounts of labor time. Really the old French communists and Weitling had much better grounds for their equality of wages theories. How then do we solve the whole weighty question of the higher wages of compound labor? In a society of private producers, private individuals or their families have to bear the cost of creating intellectual workers. An intellectual slave always commanded a better price, an intellectual wage worker gets higher wages. In an organized socialist society, society bears the cost and to it therefore belong the fruits, the greater value produced by intellectual labor. The laborer himself has no further claim. Whence it follows that there are many difficulties connected with the beloved claim of the worker for the full product of his toil. _VII. Capital and Surplus Value._ ("Marx does not have the usual economic idea of capital that it is means of production already produced, but he seeks to endow it with a special dialectic history in the metamorphosis of a historical idea. Capital is expressed in gold, it creates an historical period which has its beginning in the sixteenth century and the establishment of a world-market. Any keen economic analysis is impossible with such a notion. Such barren conceptions which are half historical and half logical destroys the possibility of any proper discrimination with respect to the matter." These remarks of Duehring are answered as follows by Engels:)