Eugen Karl Dühring (12 January 1833, Berlin21 September 1921, Nowawes in modern-day Potsdam-Babelsberg) was a German philosopher, positivist, economist, and socialist who was a strong critic of Marxism. Life and works Dühring was born in Berlin, Prussia. After a legal education he practised at Berlin as a lawyer until 1859. A weakness of the eyes, ending in total blindness, occasioned his taking up the studies with which his name is now connected. In 1864, he became docent of the University of Berlin, but, in consequence of a quarrel with the professoriate, was deprived of his licence to teach in 1874. Among his works are (1865); (1865); (1865); (1869); (1872), one of his most successful works; (1873); (1875), entitled in a later edition ; (1878); and (1883). He also published (1881, The Jewish Question as a Racial, Moral, and Cultural Question). He published his autobiography in 1882 under the title ; the mention of ('enemies') is characteristic. Dühring's philosophy claims to be emphatically the philosophy of reality. He is passionate in his denunciation of everything which, like mysticism, tries to veil reality. He is, in the words of historian Carlton J. H. Hayes "almost Lucretian in his anger against religion" which would withdraw the secret of the universe from our direct gaze. His substitute for religion is a doctrine in many points akin to Auguste Comte and Ludwig Andreas Feuerbach, the former of whom he resembles in his sentimentalism. Dühring's economic views are said to derive largely from those of Friedrich List. On other matters, particularly their attitudes toward Jews, the two men held very different opinions. Thought He was "deeply" influenced by Schopenhauer throughout his career. Dühring's opinions changed considerably after his first appearance as a writer. His earlier work, (Natural Dialectics), is entirely in the spirit of critical philosophy. Later, in his movement towards positivism, beginning with the publication of (Critical History of Philosophy), he rejects Immanuel Kant's separation of phenomenon from noumenon and claims that our intellect is capable of grasping the whole reality. This adequacy of thought to things is because the universe contains but one reality, i.e. matter. It is to matter that we must look for the explanation both of conscious and of physical states. But matter is not, in his system, to be understood with the common meaning, but with a deeper sense as the substratum of all conscious and physical existence; and thus