jure up two fully
equal men, since there are no two individuals who are morally equal.
But inequality consists in this that one is a human being and the
other has some part of the animal in his composition. It is evident
that since man is descended from the animal creation he is not free
from animality. So that as regards man degrees of animality can only
be differentiated to a greater or less degree. A division of men into
two sharply differentiated groups, into humans and human beasts, into
good and bad, into sheep and goats, even Christianity, let alone the
realist philosophy, is aware, implies a judge who makes the
distinction. But who shall be judge as regards the realist philosophy?
We must follow the practice of Christians according to which the pious
little sheep undertake to act as judges of the universe against their
unworthy neighbors the goats, with results which are too well known.
The sect of the realist philosophers supposing it ever comes into
existence will certainly not give up anything quietly. This is indeed
a matter of small concern to us but we are interested in the
confession that as a conclusion of the moral inequality between men
equality no longer exists.

Again "If the one acted in accordance with truth and science but the
other in accordance with a superstition or prejudice a mutual
disagreement would generally occur. At a certain stage of incapacity
barbarism or an evil tendency of character must in all circumstances
produce an antagonism. Force is the last resort not alone with
children and incapables. The peculiar characteristics of whole classes
of men, whether in a state of nature or civilised, may render
necessary the subjection of their inimical will, due to their own
impotency, in order to bring them into harmony with social
arrangements. But such a man has challenged his own equality by the
perversity of his inimical and hurtful actions, and if he suffers at
the hands of a superior force he only reaps the recoil of his own
actions."

Thus not only moral but spiritual inequality is sufficiently potent to
do away with the "full equality" of two wills and to furnish an
ethical rule by which all the shameful acts of civilised plundering
states against backward peoples down to the atrocities of the Russians
in Turkestan may be justified. When General Kaufmann, in the summer of
1873, fell upon the Tartar tribes of the Jomuden, burnt their tents,
mowed down their wives and families, as t