In any case one can see from the Dühringian thoughts and the language in which they are couched how little suited these thoughts are to any language, and how little suited the German language is to these thoughts.
At last the fourth section brings us deliverance; apart from the liquefying pap of rhetoric, it does at least offer us, here and there, something tangible on the subject of morality and law. Right at the outset, on this occasion, we are invited to take a trip to the other celestial bodies:
the elements of morals "must occur in concordant fashion among all extra-human beings whose active reason has to deal with the conscious ordering of life impulses in the form of instincts... And yet our interest in such deductions will be small... Nevertheless it is an idea which beneficently extends our range of vision, when we think that on other celestial bodies individual and communal life must be based on a scheme which ...
is unable to abrogate or escape from the general fundamental constitution of a rationally acting being" {192-93}.
In this case, by way of exception, the validity of the Dühringian truths also for all other possible worlds is put at the beginning instead of the end of the chapter concerned; and for a sufficient reason. If the validity of the Dühringian conceptions of morality and justice is first established for all worlds , it is all the more easy beneficently to extend their validity to all times. But once again what is involved is nothing less than final and ultimate truth {2}.
The world of morals, "just as much as the world of general knowledge", has "its permanent principles and ****** elements". The moral principles stand "above history and also above the present differences in national characteristics... The special truths out of which, in the course of evolution, a more complete moral consciousness and, so to speak, conscience are built up, may, in so far as their ultimate basis is understood, claim a validity and range similar to the insights and applications of mathematics, Genuine truths are absolutely immutable ... so that it is altogether stupid to think that the correctness of knowledge is something that can be affected by time and changes in reality" {196}. Hence the certitude of strict knowledge and the adequacy of common cognition leave no room, when we are in possession of our senses, for doubting the absolute validity of the principles of knowledge. "Even persistent doubt is itself a diseased condition of weakness and only the expression of hopeless confusion , which sometimes seeks to contrive the appearance of something stable in the systematic consciousness of its nothingness. In the sphere of ethics, the denial of general principles clutches at the geographical and historical variety of customs and principles, and once the inevitable necessity of moral wickedness and evil is conceded, it believes itself so much the more to be above the recognition of the great importance and actual efficacy of concordant moral impulses.
This mordant scepticism , which is not directed against particular false doctrines but against mankind's very capacity to develop conscious morality, resolves itself ultimately into a real Nothing, in fact into something that is worse than pure nihilism {194} ... It flatters itself that it can easily dominate within its utter chaos of disintegrated ethical ideas and open the gates to unprincipled arbitrariness. But it is greatly mistaken: for mere reference to the inevitable fate of reason in error and truth suffices to show by this analogy alone that natural fallibility does not necessarily exclude the attainment of accuracy" {195}.
Up to now we have calmly put up with all these pompous phrases of Herr Dühring's about final and ultimate truths, the sovereignty of thought, absolute certainty of knowledge, and so forth, because it is only at the point which we have now reached that the matter can be settled. Up to this point it has been enough to enquire how far the separate assertions of the philosophy of reality had "sovereign validity" and "an unconditional claim to truth" {2}; now we come to the question whether any, and if so which, products of human knowledge ever can have sovereign validity and an unconditional claim to truth. When I say "of human knowledge"I do not use the phrase with the intention of insulting the inhabitants of other celestial bodies, whom I have not had the honour of knowing, but only for the reason that animals also have knowledge, though it is in no way sovereign. A dog acknowledges his master to be his God, though this master may be the biggest scoundrel on earth.
Is human thought sovereign? Before we can answer yes or no we must first enquire: what is human thought? Is it the thought of the individual man? No. But it exists only as the individual thought of many milliards of past, present and future men. If, then, I say that the total thought of all these human beings, including the future ones, which is embraced in my idea, is sovereign , able to know the world as it exists, if only mankind lasts long enough and in so far as no limits are imposed on its knowledge by its perceptive organs or the objects to be known, then I am saying something which is pretty banal and, in addition, pretty barren.
For the most valuable result from it would be that it should make us extremely distrustful of our present knowledge, inasmuch as in all probability we are just about at the beginning of human history, and the generations which will put us right are likely to be far more numerous than those whose knowledge we -- often enough with a considerable degree of contempt -- have the opportunity to correct.
