Feuerbach: The roots of the socialist philosophy
INTRODUCTION
This work takes us back nearly sixty years, to a time when what is now a movement of universal significance was in its infancy. Hegel and the Revolution of 1848; these are the points of departure. To the former, we owe the philosophic form of the socialist doctrine, to the latter, its practical activity as a movement.
In the midst of the turmoil and strife and apparent defeat of those days two men, Marx and Engels, exiled and without influence, betook themselves to their books and began laboriously to fashion the form and doctrine of the most powerful intellectual and political movement of all time. To the task they brought genius, scholarship, and a capacity for hard work and patient research. In each of these qualities they were supreme. Marx possessed a colossal mind; no thinker upon social subjects, not even Herbert Spencer, has been his superior, for the lonely socialist could claim a comprehensiveness, a grasp of relations and a power of generalization, together with a boldness of conception, which place him in a class by himself. Engels was the able co-adjutor and co-worker with Marx. He was a deep and acute thinker, a most patient investigator, a careful writer. More practical than his friend, he was better able to cope with material problems, and his advice and his purse were always at the disposal of Marx.
The latter could hardly have worked under more discouraging conditions. Poverty, inadequate opportunities, lack of stimulating companionship, and the complete absence of any kind of encouragement and such sympathy as a man of his affectionate temperament craved fell to his lot. His most learned works were written for groups of workingmen, his most laborious efforts were made without the slightest hope of recognition from the learned and the powerful.
All through these years Engels remained his faithful friend, and helped him over many hard places when family troubles and straitened circumstances pressed upon the old revolutionist.
This work is Engels' testimony with regard to the method employed by them in arriving at their philosophical conclusions. It is the statement of the philosophical foundations of modern socialism by one who helped to lay them; it is an old man's account of the case upon the preparation of which he has spent his entire life, for, this work, short as it is, represents the results of forty years of toil and persevering effort.
As the "Communist Manifesto" was a gage flung with all the impetuosity of youthful impatience into the face of constituted authority, so this is the deliberate statement of the veteran, who has learned the game too well to leave any openings, and proceeds to the demolition of pet opinions in a quiet, deadly and deliberate fashion.
Step by step, the argument is built up. The ghosts of old controversies long since buried are raised, to show how the doctrine imperishably associated with the names of Marx and Engels came into existence; the "Young Hegelians," the "Tuebingen School," and finally Feuerbach himself are summoned from the grave to which the Revolution of 1848 had consigned them. Still, ancient history as these controversies are from the German standpoint, such is the backwardness of philosophy among English-speaking peoples, that we find Engels exposing again and again fallacies which persist even in our time, and ridiculing sentiments which we receive with approbation in our political assemblies, and with mute approval in our churches and conventicles.
The anti-religious note is noticeable throughout, in itself an echo of controversies long past, when the arguments of the critics of the Bible were creating now fury, now dismay, throughout Christendom, before the Higher Criticism had become respected, and before soi-disant sceptics could continue to go solemnly to church.
Moreover, the work was written in German for German workmen for whom religion has not the same significance as it apparently still continues to possess for the English-speaking people, whose sensitiveness upon the subject appears to have outlived their faith. However that may be, religious bodies possess a curious and perhaps satisfactory faculty of absorbing the truths of science, and still continuing to exist, and even to thrive, upon what the inexperienced might easily mistake for a deadly diet.
Under the circumstances there is no reason why Engels' remarks should affect even the timorous, although it must be remembered that a very able English socialist philosopher is reputed to have damaged his chances irretrievably by an ill-judged quotation from Mr. Swinburne.
It must be confessed that the occasional bitterness in which Engels indulges is to be deplored, in a work of so essentially intellectual a character, but it is little to be wondered at. His contempt for university professors and the pretentious cultivated classes, who claim so much upon such slight grounds, is not strange, when we consider the honest labors of himself and his colleagues and the superficial place-hunting of the recognized savants. He loves learning for its own sake, for the sake of truth and scientific accuracy, and he cannot feel anything but scorn for those who use it as a means to lull the consciences of the rich, and to gain place and power for themselves. The degradation of German philosophy affects him with a real sorrow; the scholar is outraged at the mockery. "Sterility," "eclecticism," these are the terms in which he sums up the teachings of the official professors, and they are almost too gentle to be applied to the dispiriting and disheartening doctrines which are taught to the English-speaking student of to-day under the name of economics or philosophy.
In the first part of his pamphlet, for it is little more in size, Engels gives a short and concise account of the work of Hegel and the later Hegelian School. He shows how the philosophy of Hegel has both a conservative and a radical side and how conservatives and radicals alike might, (as a matter of fact they did), each derive support from his teachings, according to the amount of stress laid respectively upon the great divisions of his work, the "System" and the "Dialectic."
The Extreme Left developed through the application of the dialectic, and applied the philosophic doctrine thus derived to the criticism of existing political and religious institutions. This resulted in the gradual throwing away of the abstract part of the Hegelian philosophy, and in the study of facts and phenomena to an ever-increasing degree.
Marx had, in his youth, allied himself with the "Young Hegelians," as this school was called, and this fact had no slight influence upon his subsequent career. His critics lay the blame for much of the obscurity of language from which "Capital" in particular suffers, at the door of this training. His painful elaboration of thesis, antithesis, and synthesis, his insistence upon the dialectic, and his continual use of the Hegelian philosophical expressions are due to his earlier controversial experiences. Still, on the other hand, his patient investigation of actual facts, his insistence on the value of positive knowledge as compared with abstract theory, and his diligent and persistent use of blue-books and statistics, were in a great measure results of the same training.
Now and again, we find Engels in this work displaying remarkable controversial acumen, as in his discussion of the phrase, "All that is real is reasonable, and all that is reasonable is real" (Alles was wirklich ist, ist vernuenftig, und alles was vernuenftig ist, ist wirklich). From this expression, by the development of the Hegelian argument, he arrives at the conclusion involved in the statement that the value of a social or political phenomenon is its transitoriness, the necessity of its disappearance. Hence the abolition of dogmatic statement and mere subjective reasoning in the realm of philosophy, the destruction of the old school of which Kant was the chief exponent, and the creation of a new school the most advanced teachers of which were, as they still are, the materialistic socialists, of whom Engels and Marx are the chief.
The object of this historical sketch is to show the origin of Feuerbach's philosophy as well as of that of Marx and Engels. As the fight between the Young Hegelians and the conservatives grew hotter, the radicals were driven back upon the English-French materialism of the preceding century. This was embarrassing for followers of Hegel, who had been taught to regard the material as the mere expression of the Idea. Feuerbach relieved them from the contradiction. He grasped the question boldly and threw the Hegelian abstraction completely to one side. His book, "Wesen des Christenthums," in which his ideas were set forth, became immediately popular, and an English translation, which was widely read, was made of it by George Eliot under the title of "Essence of Christianity."
Engels is by no means grudging of expressions of appreciation with regard to this work, and its effects both upon himself and the educated world in general. This