If our civilization is to survive, we must break with the habit of deference to great men. - Karl Popper

Nature consists of facts and of regularities, and is in itself neither moral nor immoral. It is we who impose our standards upon nature, and who in this way introduce morals into the natural world, in spite the fact that we are part of this world. We are products of nature, but nature has made us together with our power of altering the world, of foreseeing and of planning for the future, and of making far-reaching decisions for which we are morally responsible. Yet, responsibility, decisions, enter the world of nature only with us

I wish to apologize to the Kantians for mentioning them in the same breath as the Hegelians.

In previous chapters I have mentioned moral positivism (especially that of Hegel), the theory that there is no moral standard but the one which exists; that what is, is reasonable and good; and therefore, that might is right. The practical aspect of this theory is this. A moral criticism of the existing state of affairs is impossible, since this state itself determines the moral standard of things. Now the historicist moral theory we are considering is nothing but another form of moral positivism. For it holds that coming might is right. The future is here substituted for the present — that is all. And the practical aspect of the theory is this. A moral criticism of the coming state of affairs is impossible, since this state determines the moral standard of things. The difference between ‘the present’ and ‘the future’ is here, of course, only a matter of degree. One can say that the future starts to-morrow, or in 500 years, or in 100. In their theoretical structure there is no difference between moral conservatism, moral modernism, and moral futurism. Nor is there much to choose between them in regard to moral sentiments. If the moral futurist criticizes the cowardice of the moral conservative who takes sides with the powers that be, then the moral conservative can return the charge; he can say that the moral futurist is a coward since he takes sides with the powers that will be, with the rulers of to-morrow. I feel sure that, had he considered these implications, Marx would have repudiated historicist moral theory. Numerous remarks and numerous actions prove that it was not a scientific judgement but a moral impulse, the wish to help the oppressed, the wish to free the shamelessly exploited and miserable workers, which led him to socialism. I do not doubt that it is this moral appeal that is the secret of the influence of his teaching. And the force of this appeal was tremendously strengthened by the fact that he did not preach morality in the abstract. He did not