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Download Bruno Bauer and Karl Marx: The Influence of Bruno Bauer on by Zvi Rosen PDF

By Zvi Rosen

The current paintings is aimed toward filling a hiatus within the literature facing the younger Hegelians and the early considered Karl Marx. regardless of the frequent view some time past few a long time that Bruno Bauer performed a big half within the radical task of Hegel's younger disciples within the eighteen forties in Germany, no entire paintings has to date been released at the kinfolk among Bauer and Marx.

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Additional resources for Bruno Bauer and Karl Marx: The Influence of Bruno Bauer on Marx's Thought (Studies in Social History)

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10 Ibid. pp. 327-348; PhH 333. 11 Phen 759-760; PhH 15. 3 4 EMERGENCE OF THE YOUNG HEGELIANS 23 The founder of the religion, Jesus Christ, is identical with the divinityor, according to another definition in Christianity, the divine spirit knows and conceives itself, makes itself into an object. 12 The process of consciousness of identity does not end with the appearence of Jesus, but reaches the height of its development within the framework of the Christian community, where identification of the individual self-consciousness of the Christian Messiah with God yields place to identification of the general consciousness with God.

The negation of religious eschatology raised, in its stead, belief in politics as a means of redemption or, to employ a secular phrase, a means of liberating man from subjugation to earthly powers. The Young Hegelian movement would seem to confirm Camus's theory that only two worlds exist for the human spirit: sanctity and revolt. A being who anticipates divine mercy is incapable of rebelling against the mundane order. The disappearance of the world of sanctity brings in its wake the creation of the world of rebellion.

Berlin-Leipzig 1929, p. 38; see also PhR I, 21, 24-26. 28 BR 39; HPh III, 12-13. 29 Ibid. 38; HPh III, 13. 30 HPh III, 13. 31 See for example HPh I, 73. 26 27 BRUNO BAUER AS A YOUNG HEGELIAN edge of the self-understanding spirit. One cannot, therefore, but agree with the conclusions of Iljin, who understood Hegel on this point as follows: "This 'new revelation' - and Hegel saw himself as its representative and interpreter - can, under no circumstances, be identified with Christianity - for one sole reason at least: Jesus' teaching has nothing in common with pantheism and panlogism and it opens the way for man to a personal God, a merciful father, a redeeming son of God ...

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