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Updated: June 29, 2025
In 1832, four years after his appearance, a book about him was published by Paul John Anselm Von Feuerbach. He was approaching a period of life in which British judges write books to prove that Bacon was Shakespeare, and his arguments were like theirs. His Kaspar Hauser is composed in a violently injudicial style.
Feuerbach was thoroughly familiar to him, but he condemned his philosophy with pitiless severity, and opposed with keen wit and sharp dialectics his reasons for denying the immortality of the soul, inveighing especially against the phrase and idea "philosophy of religion" as an absurdity which genuine philosophy ought not to permit because it dealt only with thought, while religion concerned faith, whose seat is not in the head, the sacred fount of all philosophy, but the heart, the warm abode of religion and faith.
The last objection does not, however, seem to be a very serious one. If, as Feuerbach says, the crime against the soul is more heinous than that against the body, it certainly deserves the first attention, even if the one is not merged in the other.
His eye-sight, when he first appeared, seems to have been normal, at the prison he wrote his own name as 'Kaspar Hauser, and covered a sheet of paper with writing. Later he could see best in the dark. So says Feuerbach, in 1832. What he does not say is whence he got his information as to Kaspar's earliest exploits.
When I met the first friend in the blue cap no one need have sung our corps song, "Away with cares and crotchets!" At no time had the exuberant joy in mere existence stirred more strongly within me. My whole nature was filled with the longing to utilize and enjoy this brief earthly life which Feuerbach had proved was to end with death.
But love, yes love, is particularly and eternally the magical god who, according to Feuerbach, surmounts all the difficulties of practical life and that in a society which is divided into classes with diametrically opposing interests.
We shall see later on how he thus remained an idealist. Here we can only call attention to the fact that Starcke sought the idealism of Feuerbach in the wrong place. "The foundations, the underpinning of the whole, is therefore nothing less than idealism. Realism is for us nothing more than a protection against error while we follow our own idealistic tendencies.
With the last part of the work Engels abandons the task of criticising Feuerbach, and proceeds to expound his own philosophy.
I seemed to understand the reason of their failure to satisfy me from the writings of Feuerbach, which I studied at the same time. What fascinated me so enormously about Schopenhauer's work was not only its extraordinary fate, but the clearness and manly precision with which the most difficult metaphysical problems were treated from the very beginning.
The portion completed consists in an exposition of the materialistic view of history and only proves how incomplete at that time was our knowledge of economic history. The criticism of Feuerbach's doctrine is not given in it. It was therefore unsuitable for our purpose. On the other hand, I have found in an old volume of Marx the eleven essays on Feuerbach printed here as an appendix.
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