Karl Ludwig Michelet (1842)

The unfolded totality of the Hegelian school may be pictured in a brief compend. With the pseudo–Hegelians (Fichte, jun., Weisse, Brandis &c.,) perception under the form of faith or experience, is the sole source of positive religious truth. On the extreme right of the Hegelian school, perception, (as with Hinrichs) is the absolute criterion of the results found by means of logical thinking; while Göschel gives it still a decisive voice in all religious affairs. Schaller, Erdmann, and Gabler, who form the pure right side, allow to religious perception a consultative vote, which however, like a good ruler with his subjects, they never leave unrespected. Rosenkranz, who ushers in the centre, proceeds for the most part in accordance with the voice of perception, but in some cases rejects it. In Marheineke, the perception is the witness, who can only speak respecting the fact, while the question of law or right can only be decided by speculative thinking. On the left of the centre, (that taken by Vatke, Snellmann and Michelet) the perception is a true–hearted servant, who must subject herself obediently to reason as mistress. Strauss, on the left side, makes her a slave, while with Feuerbach and Bauer she appears verily as a paria.¹


1. Karl Ludwig Michelet (1842) in John Daniel Morell, Historical and Critical View of the Speculative Philosophy of Europe in the Nineteenth Century, 2nd edition, 1 volume edition, New York, 1848, 481. [1846]


Carl Friedrich Bachmann (1785–1855)

Bruno Bauer (1809–1882)

Charles Magloire Benard (1807–1898)

Karl Albert Agathon Benary (1807–1860)

Alois Emanuel Biedermann (1819–1885)

Ludwig Boumann (1801–1871)

Christianus Augustus Brandis (1790–1867)

Friedrich Wilhelm Carové (1789–1852)

August von Cieszkowski (1814–1894)

Casimir Conradi (1784–1849)

Heinrich Czolbe (1819–1873)

Carl Daub (1765–1836)

Wilhelm Dilthey (1833–1911)

Eugen Karl Düring (1833–1921)

Moriz Ehrenhauss (1832–)

Karl August Varnhagen von Ense (1785–1858)

Johann Eduard Erdmann (1805–1892)

Ludwig Andreas von Feuerbach (1804–1872) Young Hegelian

Immanuel Hermann von Fichte (1796–1879)

Georg Ludwig Friedrich Fischer (1807–1831)

Georg Andreas Gabler (1786–1853)

Eduard Gans (1797–1839)

Johann Josef Görres (1776–1848)

Carl Friedrich Göschel (1784–1861)

Karl Gustav Julius von Griesheim (1798–1854)

Karl Ritter von Hegel (1813–1901)

Leopold Dorotheus von Henning (1791–1866)

Conrad (Konrad) Hermann (1819–1897)

Hermann Friedrich Wilhelm Hinrichs (1794–1861)

Philip Konrad Marheineke (1780–1846) Old Hegelian

Karl Ludwig Michelet (1801–1893)

Ditlev Gothard Monrod (1811–1887)

Johann Karl Friedrich Rosenkranz (1805–1879)

Arnold Ruge (1802–1872)

Johannes Karl Hartig Schultze (1789–1869)

Karl Julius Schaller (1807–1868)

Johan Vilhelm Snellman (1806–1881) Finnish Philosopher

David Friedrich Strauss (1808–1874) Young Hegelian

Hermann Ulrici (1806–1884)

Johann Karl Wilhelm Vatke (1806–1882)

Christian Hermann Weiße (1801–1866)

Karl Werder (1806–1893)

Remark: The strife between the young and old Hegelians is academic, while the struggle between the left and right Hegelians is academic as well as political and economic: The nature of the warfare between both sides is different in their respective forums, but is always the same antagonism between genuine and pseudo–Hegelianism, namely divergent interpretations involving the question of the relationship between the great works of Hegel published in his lifetime, and the posthumously published Lectures, — which ultimately concerns the nature of the relation between Kant and Hegel, based upon the notion of Dialectics.