If we gain no ground in the matter of truth and error we gain less in respect of good and evil. Here we have an antagonism of ethical significance, and ethics is a department of human history in which final truths are but slight and few. From people to people, from age to age, there have been such changes in the ideas of good and evil that these concepts are contradictory in different periods and among different peoples. But some one may remark, ""Good is still not evil and evil is not good; if good and evil are confused all morality is abolished, and each may do what he will." When the rhetoric is stripped away this is the opinion of Herr Duehring. But the matter is not to be disposed of so easily. If things were as easy as that there would be no dispute about good and evil. Everybody would know what was good and what was evil. How is it to-day, however? What system of ethics is preached to us to-day? There is first the Christian-feudal, a survival of the early days of faith, which is as a matter of fact subdivided into Catholic and Protestant, of which there are still further subdivisions, from the Jesuit-Catholic and orthodox Protestant to loosely drawn ethical systems. There figure also the modern or bourgeois, and still further the proletarian future system of morality, so that the progressive European countries alone present three contemporaneous and coexistent actual theories of ethics. Which is the true one? No single one of them, regarded as a finality, but that system assuredly possesses the most elements of truth which promises the longest duration, which existent in the present is also involved in the revolution of the future, the proletarian.
But if we now see that the three classes of modern society, the feudal aristocracy, the bourgeoisie and the proletarian, have their distinctive ethical systems, we can
