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Updated: June 5, 2025
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.
But Feuerbach was absolutely incapable of extracting any meaning from these remarks; they remain purely literary expressions, and Starcke himself is obliged to admit that the science of politics was an insuperable obstacle to Feuerbach and the science of society, sociology, for him a terra incognita.
But Kant himself called his philosophy "transcendental idealism," by no means because he deals therein with moral ideals, but on quite other grounds, as Starcke will remember.
The fact is that Starcke here makes an unpardonable concession to the prejudices of the Philistines caused by the long continued slanders of the clergy against the word materialism, even if without consciously doing so.
We may recall what Tacitus says of the Germans: Mutterrecht und Raubehe und ihre Reste im Germanischen Recht und Leben, Vol. XVI, quoted by Starcke, The Primitive Family, pp. 103 et seq.
Starcke, The Primitive Family in its Origin and Development, pp. 36, 37. All these questions will be understood better as we proceed with our inquiry. It thus becomes evident that the maternal system offers no evidence for the hypothesis of promiscuity; we shall find, in point of fact, that it arose out of the regulation of the sexual relations, and had no connection with licence.
As a factor in breaking the "cake of custom" the meeting of two such societies is of great importance; and if, with Starcke, we trace the origin of the family to economic considerations, and, with Schrader, the institution of guest friendship to the same source, we may certainly expect to find important influences upon primitive society arising from commerce with a higher people.
Let us note also that in the Slav communities women had the right to vote, and might be elected to the government of the community. De moribus Germanorum, XX. See also K. Pearson, The Chances of Death, Vol. II, p. 132. Grimm, Mythologie, Vol. I, p. 248. K. Pearson, The Chances of Death, Vol. II, p. 102. Starcke, op. cit. p. 105, citing Dargun and Grimm. See also Letourneau, op. cit. pp. 339-340.
This service-marriage must not be confused with the true maternal form, where the bridegroom visits or lives with the wife and any service claimed is a test of his fitness; it shows, however, the power of the woman’s kindred still curbing the rights of the husband. Hodgson, Journal of Asiatic Society of Bengal, 1855, Vol. XVIII, p. 707, cited by Starcke, op. cit., pp. 79, 285.
Das Mutterrecht, p. 20, quoted by Starcke, op. cit., pp. 126-127. Wilken, Das Matriarchat bei den alten Arabern, p. 26. These facts throw a strong light on the bond between the father and the child, which was a legal bond, not dependent, as it is with us, upon blood relationship. Fatherhood really arose out of the ownership of purchase.
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