We do not follow the decomposition of the Hegelian school on this side any further. What is more important for us is this: The mass of the most decided young Hegelians were driven back upon English-French materialism through the necessities of their fight against positive religion. Here they came into conflict with their school system. According to materialism, nature exists as the sole reality, it exists in the Hegelian system only as the alienation of the absolute Idea, as it were a degradation of the Idea; under all circumstances, thought, and its thought-product, the Idea, according to this view, appears as the original, nature, which only exists through the condescension of the Idea as the derived, and in this contradiction they got along as well or as ill as they might.
Then came Feuerbach's "Wesen des Christenthums." With one blow it cut the contradiction, in that it placed materialism on the throne again without any circumlocution. Nature exists independently of all philosophies. It is the foundation upon which we, ourselves products of nature, are built. Outside man and nature nothing exists, and the higher beings which our religious phantasies have created are only the fantastic reflections of our individuality. The cord was broken, the system was scattered and destroyed, the contradiction, since it only existed in the imagination, was solved. One must himself have experienced the delivering power of this book to get a clear idea of it. The enthusiasm was universal, we were all for the moment followers of Feuerbach. How enthusiastically Marx greeted the new idea and how much he was influenced by it, in spite of all his critical reservations, one may read in the "Holy Family."
The very faults of the book contributed to its momentary effect. The literary, impressive, even bombastic style secured for it a very large public and was a constant relief after the long years of abstract and abstruse Hegelianism. The same result also proceeded from the extravagant glorification of love, which in comparison with the insufferable sovereignty of pure reason, found an excuse, if not a justification. What we must not forget is, that just on these two weaknesses of Feuerbach "true Socialism" in educated Germany fastened itself like a spreading plague since 1844, and set literary phrases in the place of scientific knowledge, the freeing of mankind by means of love in place of the emancipation of the proletariat, through the economic transformation of production, in short lost itself in nauseous fine writing and in sickly sentimentality, of the type of which class of writers was Herr Karl Gruen.
We must furthermore not forget that though the Hegelian school was destroyed the Hegelian philosophy was not critically vanquished. Strauss and Bauer took each a side and engaged in polemics. Feuerbach broke through the system and threw it as a whole aside. But one has not finished with a philosophy by simply declaring it to be false, and so enormous a work as the Hegelian philosophy which has had so tremendous an influence upon the mental development of the nation did not allow itself to be put aside peremptorily. It had to be destroyed in its own way, which means in the way that critically destroys its form but saves the new acquisitions to knowledge won by it. How this was brought about we shall see below.
But for the moment, the Revolution of 1848 put aside all philosophical discussion just as unceremoniously as Feuerbach laid aside Hegel. And then Feuerbach was himself crowded out.
II.
The great foundation question of all, especially new, philosophies is connected with the relation between thinking and being. Since very early times when men, being in complete ignorance respecting their own bodies, and stirred by apparitions,[1] arrived at the idea that thought and sensation were not acts of their own bodies, but of a special soul dwelling in the body and deserting it at death, ever since then they have been obliged to give thought to the relations of this soul to the outside world. If it betook itself from the body and lived on, there was no reason to invent another death for it; thus arose the conception of their immortality, which, at that evolutionary stage, did not appear as a consolation, but as fate, against which a man cannot strive, and often enough, as among the Greeks, as a positive misfortune. Not religious desire for consolation but uncertainty arising from a similar universal ignorance of what to associate with the soul when once it was acknowledged, after the death of the body, led universally to the tedious idea of personal immortality. Just in a similar fashion the first gods arose, through the personification of the forces of nature, and these in the further development of the religions acquired greater and greater supernatural force, until by a natural process of abstraction, I might say of distillation, from the many more or less limited and mutually limiting gods, in the course of spiritual development, at last the idea of the one all embracing god of the monotheistic religions took its place in the minds of men.