894:), Karl Schmidt examined the history of Hegelianism and derived the truth that, "I am only myself." At the end of the dialectic, where the individual exists "by grace of spirit, the law of spirit is applied to spirit itself, and is dragged to its grave". The individual remains as the evidence of the dialectic, and where the physical and psychical worlds merge, the individual stands atop the rubble. The Individual is different from Stirner's Unique One in that whilst the Unique One's unique nature is derived from comparison, The Individual exists for itself, and is the existence of all ideas- it is nothing more than peculiarity and uniqueness itself.
847:. Marx concluded that religion is not the basis of the establishment's power, but rather ownership of capital—processes that employ technologies, land, money and especially human labor-power to create surplus-value—lie at the heart of the establishment's power. Marx (and Engels) considered religion as a component of the ideological superstructure of societies, and a pre-rational mode of thought, which nonetheless was wielded by ruling elites to obscure social relationships including the true basis of political power. In this latter sense, he described religion as "the
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670:) in 1835, in which he argued – in a Hegelian framework – against both the supernatural elements of the Gospel and the idea that the Christian church was the sole bearer of absolute truth. He believed the Gospel stories were mythical responses to the situation the Jewish community at the time found themselves in. The idea that 'infinite reason' or 'the absolute' (i.e. broadly Hegelian notions of God) could be incarnated within a finite human being was particularly absurd. Moreover, the original teachings of
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572:, upon whom the Young Hegelians had pinned their hopes of political reform, came to power in 1840 and curtailed political freedom and religious tolerance more than before. In philosophy the radicalization took the form of a breach with Hegel’s doctrine of the Prussian state as the fulfillment of history. In religion it manifested as a rejection of Christianity even in its most diluted pantheistic form and an adoption of atheism (led by Bauer and
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36:
138:
746:). He argues that the believer is presented with a doctrine that encourages the projection of fantasies onto the world. Believers are encouraged to believe in miracles, and to idealize all their weaknesses by imagining an omnipotent, omniscient, immortal God who represents the antithesis of all human flaws and shortcomings. Such view later influenced
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peaceful reform towards a bourgeois egalitarian state with a constitutional monarchy, Protestant religion (though without a dominating state church) and freedom of speech. Another nucleus of the Young
Hegelian movement was the Doctor's Club in Berlin (later known as 'the Free'), a society of intellectuals founded in 1837 and led by
545:, allowed pretty much anything to be said about religion so long as there was practical obedience to his enforced merging of Calvinism and Lutheranism and spreading of Protestantism in Catholic areas. Thus the Young Hegelians at first found it easier to direct their critical energies towards religion than politics.
560:
and received contributions from many of the other Young
Hegelians (and, in its infancy, Old Hegelians). It attacked Catholicism and orthodox Protestantism but was initially politically moderate, taking the line that Prussia was the embodiment of historical reason, which required that it evolve by
505:
It is important to note that the groups were not as unified or as self-conscious as the labels 'right' and 'left' make them appear. The term 'Right
Hegelian', for example, was never actually used by those to whom it was later ascribed, namely, Hegel's direct successors at the Fredrick William
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around the same time). Consequently, the overall influence of the group to modern political thought can be considered monumental. As a cartoon by Engels shows, their small meetings were also attended by a "secret policeman", reporting on their activities to the authorities. The members of
674:, which were aimed at aiding the poor and downtrodden, had slowly been perverted and usurped by the establishment to manipulate and oppress the populaces of the world by promising them a reward in the afterlife if they refrained from rebellion against the powers that be in this life.
908:, 1820–1886, was the younger brother of Bruno Bauer. According to Lawrence S. Stepelevich, Edgar Bauer was the most anarchistic of the Young Hegelians, and "...it is possible to discern, in the early writings of Edgar Bauer, the theoretical justification of political terrorism."
1046:'s biography of Max Stirner, they were well known for using foul language, at one point resulting in Arnold Ruge chastising them before storming out. Reportedly, there were many women involved with the group, although information only survives for Stirner's second wife,
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The Young
Hegelians were not popular at the university due to their radical views on religion and society. Bauer was dismissed from his teaching post in 1842, and Marx and other students were warned that they should not bother submitting their dissertations at the
878:(the Present), which is a contemplation of the Ideal, and that since Hegel's philosophy was the summing-up and perfection of Philosophy, the time of Philosophy was up, and the time for a new era has dawned – the era of Action.
841:, was at first sympathetic with this strategy of attacking Christianity to undermine the Prussian establishment, but later formed divergent ideas and broke with the Young Hegelians, attacking their views in works such as
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The Young
Hegelians interpreted the entire state apparatus as ultimately claiming legitimacy based upon religious tenets. While this thought was clearly inspired by the function of Lutheranism in contemporary
1074:, which Hegel held to be the sphere where individual interest is pursued in conflict with the interests of others and the state, where such conflicts are transcended, was in fact misplaced, the goal of the
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held widely diverging views and met for the purpose of debate. They did not represent a unified political or ideological outlook, though most of them have subsequently been seen as "Young
Hegelians."
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in 1831, reacted to and wrote about his ambiguous legacy. The Young
Hegelians drew on his idea that the purpose and promise of history was the total negation of everything conducive to restricting
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Although they spread democratic ideas throughout
Germany to some extent, the intellectual exertions of the Young Hegelians failed to connect with or stir any wider social movement, and when the
1050:. Moreover, after the owner stopped lending them money to drink, they resorted to jokingly begging on the street. However, Mackay claims that they drank little and drunkenness was uncommon.
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in 1835 which first made the 'Young
Hegelians' aware of their existence as a distinct group, and it was their attitude to religion that distinguished the left and right from then onwards (
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reveals itself to be the culmination of history as the reader reaches its end. Here he meant that reason and freedom had reached their maximums as they were embodied by the existing
498:(as the guiding forces of history) and his idea that the 'Spirit' overcame all that opposed reason and freedom. They wanted to overcome the religious dogma and political
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shared Hegel's belief that history is a progressive advance towards the realization of freedom, and that freedom is attained in the State, the creation of the rational
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would occasionally socialize with the Young
Hegelians, but held views much to the contrary of these thinkers, all of whom he consequently satirized and mocked in his
433:; and they proceeded to mount radical critiques, first of religion and then of the Prussian political system. They rejected anti-utopian aspects of his thought that "
1004:'s biography of Max Stirner appearing to be the most authoritative source, involvement appears to have been a formative period for Engels (who wrote with Karl Marx
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focused on Hegel's view of world history and reformed it to better accommodate Hegelian Philosophy itself by dividing it into Past, Present, and Future. In his
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in his plays), but as he could not find any such references to Jesus, he argued that it was likely that the entire story of Jesus was fabricated.
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As such, their plan to undermine what they felt was the corrupt and despotic state apparatus was to attack the philosophical basis of religion.
643:, the Young Hegelians held the theory to be applicable to any state backed by any religion. All laws were ultimately based on religious tenets.
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for having given an interpretation of history which was closed to the future, in the sense that it left no room for novelty.
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was a German orientalist, theologian and lecturer of Hegelian philosophy in Berlin who lost his teaching license along with
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Karl Schmidt was the last notable Young Hegelian, and arguably the most obscure of the notable Young Hegelians.
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is a possible exception to this rule). Despite the lack of political freedom of speech in Prussia at the time,
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was not only historically baseless, but it was also irrational and a barrier to progress.
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Becoming Historical – Cultural Reformation and Public Memory in Nineteenth-Century Berlin
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Please expand the article to include this information. Further details may exist on the
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Group of German intellectuals who reacted to and wrote about Hegel's ambiguous legacy
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who, by 1838, was writing the most anti-Christian pamphlets in Germany at the time.
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and gathering for informal discussion over a period of a few years. Its leader was
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Stepelevich, Lawrence S. (1983). The Young Hegelians: An Anthology. Cambridge
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Introduction to A Contribution to the Critique of Hegel’s Philosophy of Right
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in 1831 can be roughly divided into the politically and religiously radical '
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in favour of its demythification, claiming that the stories found in the
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Main currents of Marxism: the founders, the golden age, the breakdown
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A major consolidator of the Young Hegelian movement was the journal
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Marx, the Young Hegelians, and the Origins of Radical Social Theory
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Routledge Philosophy Guidebook to Hegel and the Philosophy of Right
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Later in his life, he would disassociate himself from the group.
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The German philosophers who wrote immediately after the death of
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was suppressed in 1843 the movement started to disintegrate.
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argues that the Young Hegelians secularised Hegel's idea of
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Nola, Robert. "The Young Hegelians, Feuerbach, and Marx".
518:—who actually was a typically 'Left', or Young, Hegelian.
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The Life of Jesus/The Life of Jesus, Critically Examined
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The Young Hegelians drew on both Hegel's veneration of
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The Contemporary Review, Vol. XL, July/December, 1881.
1474:"The Socialism of Karl Marx and the Young Hegelians,"
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Capital: A critical analysis of capitalist production
453:', or 'young', Hegelians and the more conservative '
736:wrote a psychological profile of a believer called
60:. Unsourced material may be challenged and removed.
1022:shortly after involvement) and Stirner (who wrote
1038:They usually met at Hippel's Wine Bar in central
1398:. London and New York: Routledge. p. 19.
479:, good universities, high employment and some
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1379:. Vol. 6 - The Age of German Idealism.
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1277:Critique of Hegel's 'Philosophy Of Right'
120:Learn how and when to remove this message
1426:a brief account by Paul Blackledge from
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1218:"The "New Left" of Restoration Germany"
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1450:Berlin: The Red Room and White Beer
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1345:. Collected Works, v. 3. New York.
1224:. University of Pennsylvania Press
1105:which they had inherited from the
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1243:Feuerbach, Ludwig (2011-12-08).
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864:Prolegomena to Historiosophy
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1332:. ed. F. Engels. New York.
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271:The Science of Logic
54:improve this article
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1461:by Warren Breckman
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860:August Cieszkowski
618:. You can help by
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1044:John Henry Mackay
1002:John Henry Mackay
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