The first course of events whereby man is made to rely on himself is： being born. Then， for the period of natural minority， he remains committed to the "natural tutor of children"， his mother. "This period may last， as in ancient Roman law， until puberty， that is to say， until about the fourteenth year." Only when badly brought up older boys do not pay proper respect to their mother's authority will recourse be had to paternal assistance， and particularly to the public educational regulations to remedy this. At puberty the child becomes subject to "the natural guardianship of his father"， if there is such a one "of real and uncontested paternity" {293， 294}； otherwise the community appoints a guardian.
Just as Herr Dühring at an earlier point imagined that the capitalist mode of production could be replaced by the social without transforming production itself， so now he fancies that the modern bourgeois family can be torn from its whole economic foundations without changing its entire form. To him， this form is so immutable that he even makes "ancient Roman law" {293}， though in a somewhat "ennobled" form， govern the family for all time； and he can conceive a family only as a "bequeathing" {D. C. 291}， which means a possessing， unit. Here the utopians are far in advance of Herr Dühring. They considered that the socialisation of youth education and， with this， real freedom in the mutual relations between members of a family， would directly follow from the free association of men and the transformation of private domestic work into a public industry. Moreover， Marx has already shown ( Capital ， {Vol. I，} p. 515 et seqq .)that "modern industry， by assigning as it does an important part in the socially organised process of production， outside the domestic sphere， to women， to young persons， and to children of both sexes， creates a new economic foundation for a higher form of the family and of the relations between the sexes".
"Every dreamer of social reforms，" says Herr Dühring， "naturally has ready a pedagogy corresponding to his new social life" {D. K. G. 295}.
If we are to judge by this thesis， Herr Dühring is "a veritable monster"{261} among the dreamers of social reforms. For the school of the future occupies his attention at the very least as much as the author's rights， and this is really saying a great deal. He has his curricula for school and university all ready and complete， not only for the whole "foreseeable future" {D. Ph. 1} but also for the transition period. But we will confine ourselves to what will be taught to the young people of both sexes in the final and ultimate socialitarian system.
The universal people's school will provide "everything which by itself and in principle can have any attraction for man"， and therefore in particular the "foundations and main conclusions of all sciences touching on the understanding of the world and of life"{284}. In the first place， therefore， it teaches mathematics， and indeed to such effect that the field of all fundamental concepts and methods， from simple numeration and addition to the integral calculus， is "completely compassed" {418}.
But this does not mean that in this school anyone will really differentiate or integrate. On the contrary. What is to be taught there will be， rather， entirely new elements of general mathematics， which contain in embryo both ordinary elementary and higher mathematics. And although Herr Dühring asserts that he already has in his mind "schematically， in their main outlines"， "the contents of the textbooks" {415} which the school of the future will use， he has unfortunately not as yet succeeded in discovering these "elements of general mathematics"；and what he cannot achieve "can only really be expected from the free and enhanced forces of the new social order" {D. Ph. 418}.
But if the grapes of the mathematics of the future are still very sour， future astronomy， mechanics and physics will present all the less difficulty and will "provide the kernel of all schooling"， while "the science of plants and animals， which， in spite of all theories， is mainly of a deive character" will serve "rather as topics for light conversation" {416-17}.
There it is， in black and white， in the Philosophie ， page 417. Even to the present day Herr Dühring knows no other botany and zoology than those which are mainly deive. The whole of organic morphology， which embraces the comparative anatomy， embryology， and palaeontology of the organic world， is entirely unknown to him even by name. While in the sphere of biology totally new sciences are springing up， almost by the dozen， behind his back， his puerile spirit still goes to Raff's Naturgeschichte fur Kinder for "the eminently modern educative elements provided by the natural-scientific mode of thought" {D. K.G. 504}， and this constitution of the organic world he decrees likewise for the whole "foreseeable future".
Here， too， as is his wont， he entirely forgets chemistry.
As for the aesthetic side of education， Herr Dühring will have to fashion it all anew. The poetry of the past is worthless for this purpose. Where all religion is prohibited， it goes without saying that the "mythological or other religious trimmings" characteristic of poets up to now cannot be tolerated in this school. "Poetic mysticism"， too， "such as， for example， Goethe practiced so extensively"， is to be condemned.
Herr Dühring will therefore have to make up his mind to produce for us those poetic masterpieces which "are in accord with the higher claims of an imagination reconciled with reason"， and represent the genuine ideal， which "denotes the consummation of the world" {D. Ph. 423}. Let him not tarry with it！ The economic commune can achieve its conquest of the world only when it moves along at the Alexandrine double， reconciled with reason.
The adolescent citizen of the future will not be much troubled with philology.
