man, therefore, from saving money and another from not making his wages sufficient. This is indisputable, for he recognises the common property of the family in inheritance and talks about the duty of parents to provide for their children. Thereby his quantitatively equal consumption comes a cropper. The young unmarried man can get along splendidly on twelve marks a day, but the widower with eight young children has a hard time of it. On the other hand the community, since it takes money in payment without ceremony, lets money be acquired otherwise than by individual labor when the opportunity offers. Non olet. It does not know whence it comes. But now arises the chance for money which has up to now played the role of a standard of work performed to operate as real money. The opportunities and the motives arise for saving money on the one hand and squandering it on the other. The needy borrows from the saver. The borrowed money taken by the community in payment for means of living becomes again, what it is in present day society, the social incarnation of human labor, the real measure of labor, the universal means of circulation. All the laws in the world are powerless against it, just as powerless as they are against the multiplication table or the chemical composition of water. And the saver of money is in a position to demand interest so that specie functioning as money again becomes a breeder of interest.
So far as we have only dealt with the operation of specie inside of Herr Duehring's economic society. But beyond the confines of that society the world goes peacefully along its old way. Gold and silver remain in the world-market, as world money, as the universal means of purchase and payment, as the absolute social incorporation of wealth. And in this ownership of the
