This paper analyzes the central theme of Karl Marx's The German Ideology: the deconstruction of the Young Hegelian movement's claim to have transcended Hegel's philosophy. The paper examines how Marx demonstrates that Young Hegelians differ from Old Hegelians only in their value judgments — rejecting what their predecessors revered — rather than departing from Hegel's foundational principles. Through the concepts of religion and illusion, Marx exposes the Young Hegelians as fundamentally conservative, "combating phrases" rather than transforming the ideas that govern the world. The paper concludes that Marx reveals ideological development among Germans to be cyclical rather than revolutionary.
The central theme of The German Ideology by Karl Marx is the disintegration of the conventional notion of ideology in times contemporaneous with Marx's writings. In order to properly understand this theme, one must be familiar with the German philosopher Hegel, who cast a wide influence over the realm of ideology in general, and over German ideology in particular.
Marx compares the notions of the Young Hegelian movement with those of the Old, or traditional, Hegelian movement. It is critical to note that within Germany — as is the case with much of Europe — Hegel's conception of ideology is so supreme that it polarizes these two groups. The Old Hegelians tend to view the facts he disseminates as noxious, whereas the Young Hegelians view those same facts as worthy of praise. As such, the principal theme driving Marx's analysis is the deconstruction of what he perceives as the fallacy of the Young Hegelian movement. That fallacy rests largely on the notion that adherents to this philosophy believe they have moved beyond Hegel simply because they have chosen to view as negative all those facts that older Hegelians revered.
One of the most salient pieces of evidence Marx marshals in support of his viewpoint is the concept of religion. It is noteworthy that both Young and Old Hegelians tend to view many of the important tenets of the day — spanning realms such as the "political, juridical," and "moral" (Marx 3) — as inevitably relating to religion. Neither side disputes this fact. What they dispute is the value judgment associated with the prominence of religion. The older Hegelians use this fact to understand the world and the reality it involves. The younger Hegelians, meanwhile, merely use it as a basis for criticism and for disparaging the viewpoint of the older group.
"Young Hegelians' radicalism exposed as superficial"
"Ideological change shown to be cyclical, not revolutionary"
You’re 51% through this paper. Sign up to read the remaining 2 sections.
Sign Up Now — Instant Access Already a member? Log inAlways verify citation format against your institution’s current style guide requirements.