Engels on philosophical Communism

Thus, philosophical Communism may be considered for ever established in Germany, notwithstanding the efforts of the governments to keep it down. They have annihilated the press in their dominions, but to no effect; the progress parties profit by the free press of Switzerland and France, and their publications are as extensively circulated in Germany, as if they were printed in that country itself. All persecutions and prohibitions have proved ineffectual, and will ever do so; the Germans are a philosophical nation, and will not, cannot abandon Communism, as soon as it is founded upon sound philosophical principles: chiefly if it is derived as an unavoidable conclusion from their own philosophy. And this is the part we have to perform now. Our party has to prove that either all the philosophical efforts of the German nation, from Kant to Hegel, have been useless — worse than useless; or, that they must end in Communism; that the Germans must either reject their great philosophers, whose names they hold up as the glory of their nation, or that they must adopt Communism. And this will be proved; this dilemma the Germans will be forced into, and there can scarcely be any doubt as to which side of the question the people will adopt.

Engels

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Hegel on 'Cortijo-España'

From that first and supreme status of externalisation flows every other phase of externality —of bondage, non-spirituality, and superstition. It leads to a laity, receiving its knowledge of divine truth, as well as the direction of its will and conscience from without and from another order —which order again does not get possession of that knowledge in a spiritual way only, but to that end essentially requires an external consecration. It leads to the non-spiritual style of praying —partly as mere moving of the lips, partly in the way that the subject foregoes his right of directly addressing God, and prays others to pray —addressing his devotion to miracle-working images, even to bones, and expecting miracles from them. It leads, generally, to justification by external works, a merit which is supposed to be gained by acts, and even to be capable of being transferred to others. All this binds the spirit under an externalism by which the very meaning of spirit is perverted and misconceived at its source, and law and justice, morality and conscience, responsibility and duty are corrupted at their root. 

Along with this principle of spiritual bondage, and these applications of it in the religious life, there can only go in the legislative and constitutional system a legal and moral bondage, and a state of lawlessness and immorality in political life. Catholicism has been loudly praised and is still often praised —logically enough— as the one religion which secures the stability of governments. But in reality this applies only to governments which are bound up with institutions founded on the bondage of the spirit (of that spirit which should have legal and moral liberty), i.e. with institutions that embody injustice and with a morally corrupt and barbaric state of society. But these governments are not aware that in fanaticism they have a terrible power, which does not rise in hostility against them, only so long as and only on condition that they remain sunk in the thraldom of injustice and immorality. But in mind there is a very different power available against that externalism and dismemberment induced by a false religion. Mind collects itself into its inward free actuality. Philosophy awakes in the spirit of governments and nations the wisdom to discern what is essentially and actually right and reasonable in the real world. It was well to call these products of thought, and in a special sense Philosophy, the wisdom of the world; for thought makes the spirit's truth an actual present, leads it into the real world, and thus liberates it in its actuality and in its own self.

Hegel

 

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Schelling and Hegel on the 'Front National'

... where the Idea of philosophy is actually present, there it is the concern of criticism to interpret the way and the degree in which it emerges free and clear, and the range within which it has been elaborated into a scientific system of philosophy.

As for this last point, if the pure Idea of philosophy is expressed with spirit, but naively and without scientific range – if it does not arrive at the objectivity of a systematic consciousness – we must still greet it with joy and delight; it is the mark of a beautiful soul, whose inertia guards it against falling into the original sin of thinking, but which also lacks the courage to hurl itself into that sin and to follow the path of its guilt, till the guilt is dissolved – and so it has not arrived at the intuition of itself in an objective whole of science. The empty form of such spirits, however – those who aim to give the heart and essence of philosophy in short formulas without [living] spirit – this form has no scientific significance, and has no other interest either. 

But when the Idea of philosophy becomes more scientific it must be carefully distinguished from the individuality which will express its character without harm to the identity of the Idea of philosophy or to the purely objective exposition of it – the subjectivity or limitedness, that gets mingled in the exposition of the Idea of philosophy. Criticism has to apply itself especially to the way that philosophy looks when masked by this subjectivity – it must tear the mask off. 

When it is shown to be the case that the Idea of philosophy is actually before the mind, then criticism can cleave to the requirement and to the need that is expressed, to the objective factor in which the need seeks its satisfaction, and can lay aside the limitedness of the shape through its own genuine tendency toward perfect objectivity.

Schelling and Hegel

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Feuerbach on inverted philosophy

The Hegelian philosophy is inverted, that is, theological, idealism, just as the Spinozist philosophy is theological materialism. It posited the essence of the ego outside the ego, that is, in separation from it, and it objectified the ego as substance, as God. But in so doing, it expressed – indirectly and in a reverse order – the divinity of the ego, thus making it, as Spinoza makes matter, into an attribute or form of the divine substance, meaning that man's consciousness of God is God's own self-consciousness. That means that the being belongs to God and knowing to man. But the being of God, according to Hegel, is actually nothing other than the being of thought, or thought abstracted from the ego, that is, the thinker. The Hegelian philosophy has turned thought, that is, the subjective being – this, however, conceived without subject, that is, conceived as a being different from it – into the Divine and Absolute Being.

Feuerbach

 
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Hegel on God's objectivity

Thus the despotism of the Roman emperors had chased the human spirit from the earth and spread a misery which compelled men to seek and expect happiness in heaven; robbed of freedom, their spirit, their eternal and absolute element, was forced to take flight to the deity. God’s objectivity is a counterpart to the corruption and slavery of man, and it is strictly only a revelation, only a manifestation of the spirit of the age. This spirit was revealed by its conception of God as objective when men began to know such a surprising amount about God, when so many secrets about his nature, comprised in so many formulas, were no longer secrets whispered from ear to ear but were proclaimed on the housetops and known to children by heart. The spirit of the age was revealed in its objective conception of God when he was no longer regarded as like ourselves, though infinitely greater, but was put into another world in whose confines we had no part, to which we contributed nothing by our activity, but into which, at best, we could beg or conjure our way. It was revealed again when man himself became a non-ego and his God another non-ego. Its clearest revelation was in the mass of miracles which it engendered and which took the place of the individual’s reason when decisions were made and convictions adopted. But its most dreadful revelation was when on this God’s behalf men fought, murdered, defamed, burned at the stake, stole, lied, and betrayed. In a period like this, God must have ceased altogether to be something subjective and have entirely become an object, and the perversion of the maxims of morality is then easily and logically justified in theory.

Hegel

 
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Héroes del proletariado. Héroes de la filosofía

A  

Georg Wilhelm Friedrich Hegel

 August 27, 1770 – November 14, 1831

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