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Updated: July 29, 2025
It seemed right that the only true immortality should be that of sublime deeds and great works of art. Nevertheless, from that day onward I always regarded Feuerbach as the ideal exponent of the radical release of the individual from the thraldom of accepted notions, founded on the belief in authority.
Kaspar was taught to write by the gaoler's little boy, though he could write when he came in the same hand as the author of his mysterious letter. Though he had but half a dozen words on May 26, according to Feuerbach, by July 7 he had furnished Binder with his history pretty quick work! Later in 1828 he was able to write that history himself. In 1829 he completed a work of autobiography.
Finding him incurably untruthful, the doctor ceased to provoke him by comments on his inaccuracies, and Kaspar got a small clerkly place. With this he was much dissatisfied, for he, like Feuerbach, had expected Lord Stanhope to take him to England.
Nevertheless, there are circumstances which, even then, are incapable of explanation; but it is the most satisfactory theory, and certainly has less objections than the others. Feuerbach came to this conclusion early; for his paper addressed to Queen Caroline of Bavaria was written in 1832, the year before Caspar's death.
Feuerbach was decidedly right when he refused to take the responsibility of this materialism, only he had no business to confound the teachings of the itinerant spouters with materialism in general. However, we must here remark two different things.
He never heard any noise, but avers that, in prison, he was alarmed by the town clock striking, on the first morning, though Feuerbach says that he did not hear the bells for several days. The animal said that he had sat on the ground, and never seen daylight, till he came to Nuremberg. He used to be hocussed with water of an evil taste, and wake in a clean shirt.
It is a friendship to which most of us would prefer death. We are therefore inclined to think that Daumer is here in the right. But whatever the nature of his imprisonment, the principal argument does not lose its force. In the third place, Feuerbach speaks of the family to which Caspar must have belonged.
Feuerbach described the development which he had passed through as a thinker in the words: "God was my first thought, Reason my second, Man my third and last." Not only Feuerbach, but all modern philosophy, has gone through these stages; and Feuerbach is only different from other philosophers, in having himself assisted men to reach the third and final stage.
Feuerbach, however, uses the concept of sensibility in so wide and vague a sense that, supported or deceived by the ambiguity of the word sensation, he includes under it even the most elevated and sacred feelings. Even the objects of art are seen, heard, and felt; even the souls of other men are sensed. In the sensations the deepest and highest truths are concealed.
Methodists, Romanists, Presbyterians appeared to stand high in his favour, and Peak readily discerned that this was a way of displaying 'large-souled tolerance'. It was his foible to quote foreign languages, especially passages which came from heretical authors. Thus, he began to talk of Feuerbach for the sole purpose of delivering a German sentence.
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