The uniformity revealed in nature as well as in the interplay of nature's forces corresponds to the combinations and deductions of the intellect; the identical nature of particular elements under varied conditions corresponds to the logical principle of identity; the real relation of cause and effect corresponds to the logical relation of premise and conclusion, etc. The fact that man is capable of knowing nature rests upon the fact that the laws of human consciousness are likewise nature's laws.
This latter view is decidedly in the ascendent in Dühring's later writings, where he indulges in vigorous polemic against the critical philosophy, which makes a distinction between our knowledge of things and the things-in-themselves. Dühring here regards this distinction as an attempt to enlist the services of philosophy in the defense of transcendental fancies. His positivism vanquishes his criticism (Cursus der Philosophie, 1875—rewritten under the title Wirklichkeitsphilosophie, 1895; Logik und Wissenschaftslehre, 1878).
The problem of the philosophy of reality consists in formulating a "world-scheme," a problem which must be solved by the systematization of experience. It is evident that the forces of nature constantly act in a definite way, and in a way moreover that the results of their cooperation invariably show definite totals. This provides for the origin of beings which not only exist and act, but which are likewise conscious of their existence and action and the enjoyment which it produces. The possibility of such an evolution is due to the combination of different forces. The idea of an everlasting conflict of forces would be an absurdity, and a universe wholly unconscious would represent the anomaly of a half-done
