controversial parts, has been reprinted under the title of "Socialism from Utopia to Science." The following quotation is taken from the translation prepared for the "People" in 1892:
"We also find, upon a closer enquiry, that the two poles of an antithesis, such as positive and negative, are as inseparable from as they are opposed to each other, and that, despite their antagonism, they mutually pervade each other; and in the same way we find cause and effect to be conceptions whose force exists only when applied to a single instance, but which, soon as we consider that instance in its connection with the cosmos, run into each other and dissolve in the contemplation of that universal action and reaction where cause and effect constantly change places – that which is effect, now and here, becoming, then and yonder, cause, and vice versa.
"None of these processes and methods of reasoning fits in the metaphysical framework of thought. To dialectics, however, which takes in the objects and their conceivable images above all in their connections, their sequence, their motion, their rise and decline, processes like the above are so many attestations of its own method of procedure. Nature furnishes the test to dialectics, and this much we must say for modern natural science, that it has contributed towards this test an extremely rich and daily increasing material, whereby it has demonstrated that, in the last instance, nature proceeds upon dialectical, not upon metaphysical methods, that it does not move upon the eternal sameness of a perpetually recurring circle, but that it goes through an actual historic evolution.
"This new German philosophy culminated in the system of Hegel. There for the first time – and herein consists its merit – the whole natural, historic, and intellectual world was presented as a process, i. e., engaged in perpetual motion, change, transformation and development. Viewed from this standpoint, the history of mankind no longer appeared as a wild tangle of senseless deeds of violence, all equally to be rejected by a ripened philosophic judgment, and which it were best to forget as soon as possible, but as the process of the development of mankind itself – a development whose gradual march, through all its stray paths, and its eternal law, through all its seeming fortuitousness, it now became the task of the intellect to trace and to discover."
Kirkup, in his "History of Socialism," has this to say upon the dialectic method of investigation as used by Marx: "In the system of Marx, it means that the business of enquiry is to trace the connection and concatenation in the links that make up the process of historic evolution, to investigate how one stage succeeds another in the development of society, the facts and forms of human life and history not being stable and stereotyped things, but the ever-changing manifestations of the fluent and unresting real, the course of which it is the duty of science to reveal."
The translator has endeavored to render the meaning of the original in as simple an English form as possible, and to, generally speaking, avoid technical terms.
AUTHOR'S PREFACE
In the preface of the "Critique of Political Economy," published at Berlin, in 1859, Marx explained how we two, in 1845, in Brussels, intended to work out together the antagonism of our views – that is, the materialistic philosophy of history, as developed by Marx – to the ideological German philosophy, and, in fact, to compare it with our present philosophic knowledge. The design was carried out in the form of a criticism of post-Hegelian philosophy. The manuscript, two big octavo volumes, had long been at its intended place of publication in Westphalia, when we received the news that altered circumstances did not permit of its being printed. We postponed the publication of the manuscript indefinitely, all the more willingly, as we had attained our main object, an understanding of our own position.
Since then more than forty years have elapsed, and Marx has died without either of us having had an opportunity of coming back to the antithesis. As regards our position with reference to Hegel, we have explained that, as occasion has arisen, but, nowhere, as a whole. We never came back to Feuerbach, who occupies an intermediate position between the philosophy of Hegel and our own.
In the meantime the Marxian philosophy has found champions beyond the boundaries of Germany and of Europe, and in all the languages of the civilized world. On the other hand, the classic German philosophy has had a sort of new-birth abroad, particularly in England and Scandinavia, and even in Germany they appear to be substituting the thin soup of eclecticism which seems to flow from the universities under the name of philosophy.
Under these circumstances a short, compact explanation of our relations to the Hegelian philosophy, of our going forth and departure from it, appears to me to be more and more required. And just in the same way a full recognition of the influence which Feuerbach, more than all the other post-Hegelian philosophers, had over us, during the period of our youthful enthusiasm, presents itself to me as an unendurable debt of honor. I also seize the opportunity the more readily since the editor of the "Neue Zeit" has asked me for a critical discussion of Starcke's book on Feuerbach. My work was published in the fourth and fifth volumes of 1886 of that publication and here appears in a revised special edition.
Before sending this manuscript to press I once again hunted up and examined the old manuscript of 1845-6. The part of it dealing with Feuerbach is not complete. 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. These are notes hurriedly scribbled in for later elaboration, not in the least degree prepared for the press, but invaluable, as the first written form, in which is planted the genial germ of the new philosophy.
London, 21 February, 1888.
FEUERBACHI
I
The volume before us brings us at once to a period which, in the matter of time, lies a full generation behind us, but which is as foreign to the present generation in Germany as if it were quite a century old. And, still, it was the period of the preparation of Germany for the revolution of 1848, and all that has happened to us since is only a continuation of 1848, only a carrying out of the last will and testament of the revolution.
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