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56-57}. The need for deliverance is therefore urgent, and by a stroke of good luck Herr Dühring is at hand. In order properly to appreciate the revelations which now follow on the development of the world in time and its limitations in space, we must turn back again to certain passages in "world schematism" {15}. Infinity -- which Hegel calls bad infinity -- is attributed to being also in accordance with Hegel (Encyclopaedia, § 93), and then this infinity is investigated. "The clearest form of an infinity which can be conceived without contradiction is the unlimited accumulation of numbers in a numerical series {18} ...

And who is ridiculous here, Herr Dühring? All these pretty little things are therefore not only not "axiomatically decided", as prescribed, but are merely imported from outside, that is to say, from Hegel's Logic. And in fact in such a form that in the whole chapter there is not even the semblance of any internal coherence unless borrowed from Hegel, and the whole question finally trickles out in a meaningless subtilising about space and time, inertness and change. From being Hegel passes to essence, to dialectics.

Ph. 73}. In the original state, when nothing happened, matter and its state, mechanical force, were one. Afterwards, when something began to happen, this state must apparently have become different from matter. So we are to let ourselves be dismissed with these mystical phrases and with the assurance that the self-equal state was neither static nor dynamic, neither in equilibrium nor in motion. We still do not know where mechanical force was in that state, and how we are to get from absolute immobility to motion without an impulse from outside, that is, without God.

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