Jewish Philosophical Politics in Germany, 1789-1848

318 } Notes to Chapter 4

18. See Gilman, Jewish Self-Hatred, 188 – 208.


19. Silberner (“Was Marx an Anti-Semite?”) documents Marx’s negative remarks about
    Jews in private correspondence and articles about the banking crisis of the 1850 s.


20. On Marx’s conception of work as a moral and emancipatory force in history, see Axel
    Honneth, “Work and Instrumental Action.”


21. In two seminal works of 1842 and 1843 , “Provisional Theses for the Reformation of
    Philosophy” and Principles of the Philosophy of the Future, Feuerbach forcefully critiqued
    Hegel’s speculative philosophy as the last refuge of theology. David McLellan argues that
    these texts had an even greater influence on Marx than Feuerbach’s Das Wesen des Christen-
    tums (The Young Hegelians and Karl Marx (hereafter YHKM), 101 – 13 ).


22. See Avineri, The Social and Political Thought of Karl Marx, 31 – 40 ; and Richard
    Hunt, The Political Ideas of Marx and Engels, 59 – 84.


23. Marx writes: “The family and civil society are the preconditions of the state; they are
    the true agents; but in speculative philosophy it is the reverse. When the Idea is subjectivized
    the real subjects—civil society, the family, ‘circumstances, caprice etc.’—are all transformed
    into unreal objective moments of the Idea referring to different things,” (Karl Marx, Early
    Writings (hereafter KMEW), 62 ; Marx and Engels, MEW, 1 : 206 ).


24. On the importance of personal hypostatization in Marx’s Kreuznach Kritik, see
    Breckman, DS, 284 – 91.


25. See Leopold, The Young Karl Marx, chapter 2 (especially 47 – 56 and 74 – 82 ) for a lucid
    account of what Marx considered Hegel’s logical mysticism—his method, among other op-
    erations, of subsuming empirical entities under a priori logical categories and misidentifying
    allegorical connections between such categories and their real embodiments as necessary
    ones.


26. Marx, KMEW, 81 ; Marx and Engels, MEW, 1 : 225.


27. In his letter of August 11 , 1844 , Marx, identifying himself as a socialist and a commu-
    nist (the distinction between these terms was still very fluid), conveys to Feuerbach how he
    understands the philosopher’s theory of species-being as a theory of society: “[In your Phi-
    losophie der Zukunft and Wesen des Glaubens,] you have provided—I don’t know whether
    intentionally—a philosophical basis for socialism and the Communists have immediately
    understood them in this way. The unity of man with man, which is based on the real dif-
    ferences between men, the concept of the human species brought down from the heaven
    of abstraction to the real earth, what is this but the concept of society!” (Marx and Engels,
    MECW, 3 : 354 ).


28. Marx, KMEW, 85 ; Marx and Engels, MEW, 1 : 229.


29. Marx, KMEW, 148 ; Marx and Engels, MEW, 1 : 285.


30. Marx, KMEW, 149 ; Marx and Engels, MEW, 1 : 287.


31. See, for example, Georg Wilhelm Friedrich Hegel, Philosophie des Rechts, paragraphs
    (§) 65 – 66.


32. Ibid., § 306.


33. Ibid., § 307.


34. Marx KMEW, 168 – 69 ; Marx and Engels, MEW, 1 : 305.


35. Marx, KMEW, 169 ; Marx and Engels, MEW, 1 : 306.


36. Marx, KMEW, 170 ; Marx and Engels, MEW, 1 : 306 – 7.


37. Marx, KMEW, 172 – 73 ; Marx and Engels, MEW, 1 : 308 – 9.