费尔巴哈：社会主义哲学的根源

Just as in France in the eighteenth, so in Germany in the nineteenth century, revolutionary philosophic conceptions introduced a breaking up of existing political conditions. But how different the two appear! The French were engaged in open fight with all recognized science, with the Church, frequently also with the State, their writings were published beyond the frontiers in Holland or in England, and they themselves were frequently imprisoned in the Bastile. The Germans, on the contrary, were professors, appointed instructors of youth by the State, their writings, recognized text-books, and their definite system of universal progress, the Hegelian, raised, as it were, to the rank of a royal Prussian philosophy of government. And behind these professors, behind their pedantically obscure utterances, in their heavy wearisome periods, was it possible that the revolution could conceal itself? Were not just the people who were looked upon at that time as the leaders of the revolution, the Liberals, the bitterest opponents of the brain-turning philosophy? But what neither the Governmentalists nor the Liberals saw, that saw, at least one man, and that man was Heinrich Heine. Let us take an example. No philosophic statement has so invited the thanks of narrow-minded governments and the anger of the equally narrow