Notes to Chapter 4 { 315when he thereupon had grown up to be a Hegelian he achieved being-other than himself
[da gelangte er zum Andersseyn seiner selbst] and became Immanuel Wohlwill, teacher at the
Freischule, Candidate in Brunnenstrasse Theology [Candidat der Brunnenstrasssen Theolo-
gie] and well-loved Philistine in Hamburg” (ibid., 68 ). Moser returns to his Wolf/Wohlwill
“mythology” in his letter of July 25 , 1825 (ibid., 75 – 76 ).
158. Ibid., 55.
159. WM, 57 ; AF, 296.
160. WM, 57 ; AF, 296. Der Große Burstah is a street in central Hamburg.
161. WM, 58 ; AF, 297.
162. WM, 58 ; AF, 297.
163. WM, 58 ; AF, 297.
164. WM, 58 ; AF, 297.
165. WM, 58 ; AF, 297.
166. WM, 58 ; AF, 297.
167. WM, 60 – 61.
168. Ibid., 61.
169. Ibid., 61 – 62.
170. Ibid., 80.
171. Ibid.
172. In addition to Wohlwill’s request in his letter of May 6 , 1826 , that Moser extend a greet-
ing to “the Absolute,” and Moser’s Hegel-inspired mythological Lebenslauf of Wolf/Wohlwill,
Moser’s New Year’s letter to Wohlwill on December 31 , 1831 , provides a further instance of
Hegelian humor in the correspondence. Moser closes the letter with Hegelian jokes. After the
brief hope of the July 1830 Revolution, world history is once again in arrears. The Hegelian
accountant, however, does not see world history nearing bankruptcy but predicts that Roths-
child will continue lending to it on the power of its Wechsel, a double-entendre suggesting
both a bill of exchange and the possibility of historical change. Moser also says he is confi-
dent that the newly married Wohlwill, given his Hegelian orientation, will not remain mired
in “dualism” with his wife—that is, he will instead get busy making babies. See WM, 124.
173. WM, 70.
174. Ibid., 71. The Latin phrases mean: “He has converted Hegel not only into the hu-
mors and blood but also into the skin and the mouth,” and “transgression in the region of
unbelief.”
175. Ibid., 122.
176. Ibid., 114.
177. Ibid., 120.
178. Ibid., 137.
179. Ibid., 105.
180. Ibid., 106.
4. Marx’s “Real Jews” between Volk and Proletariat
- In his 1838 Prolegomena to a Historiosophy (Prolegomena zur Historiosophie) Au-
gust von Cieszkowski sought to redirect Hegelian thought away from Hegel’s reflection on
the past toward a shaping of the future via social “praxis,” a usage of Cieszkowski’s coin-