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I thought of my mother and blind old Langethal, of Tzschirner, and of Herbert Pernice, and, dissatisfied with myself, resolved to do in the future not only what was seemly, but what the duty of entering more deeply into the science which I had chosen required. The childish faith which Feuerbach's teachings had threatened to destroy seemed to gaze loyally at me with my mother's eyes.
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.
It must have been this which Sulzer had in his mind when he spoke deprecatingly of Feuerbach's influence over me. In my tiny little room I read him my chapter on poetry, and could not help noticing that he was greatly startled at my ideas on literary drama and on the advent of the new Shakespeare.
Feuerbach's system of morality either predicates that these means and matters of satisfaction are given to every man per se, or, since it gives him only unpractical advice, is not worth a jot to the people who are without these means. And this Feuerbach himself shows clearly in forcible words, "One thinks differently in a palace than in a hut."
The object of religion, moreover, is accessible only to the subjective certitude of feeling which is given by faith, and not to scientific knowledge. Feuerbach's anthropological standpoint will be discussed below.
The same Feuerbach who on each page preaches sensation, diving into the concrete, the real, becomes thoroughly abstract as soon as he begins to talk of more than mere sensual intercourse between human beings. Of this relationship only one side appeals to him, the moral, and Feuerbach's astonishing lack of resources as compared with Hegel is striking.
Feuerbach's idealism consists in this, that he does not simply take for granted the mutual and reciprocal feelings of men for one another such as sexual love, friendship, compassion, self-sacrifice, etc., but declares that they would come to their full realization for the first time as soon as they were consecrated under the name of religion.
We remained silent a long time, and whenever impatience, suffering, and faintness threatened to overpower me, I found, like Antaeus when he touched the earth that had given him birth, new strength in my mother's heart. My old life seemed henceforward to lie far behind me. I did not take up Feuerbach's writings again; his way could never again have been mine.
Then establishing herself in London, she began to write for the Westminster Review, which she helped to edit, and translated Feuerbach's Wesen des Christenthums.
He had no sense of hearing, which means, perhaps, that he did not think of pretending to be amazed by the sound of church bells till he had been in prison for some days. Till then he had been deaf to their noise. This is Feuerbach's story, but we shall see that it is contradicted by Kaspar himself, in writing.
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