31. Ludwig Büchner Died on April 30, 1899

When Ludwig Büchner is mentioned today, it is rare to come across any other judgment than that his "popular talk" has long been dismissed and that "in his superficiality he offered all half-wits and dilettantes scientifically interesting facts and a childishly crude metaphysics mixed with them in an easily comprehensible form". This is how, for example, a currently much-mentioned philosopher, Theobald Ziegler, characterizes the recently deceased thinker in his recently published book "Die geistigen und sozialen Strömungen des neunzehnten Jahrhunderts". It is a colorful society whose members are united in this judgment. Philosophers who still believe they have higher sources of knowledge than "natural science", which clings to raw reality, are joined by pusillanimous naturalists who do not dare to draw consistent conclusions about the position of man and his spirit within nature from the facts they observe. Catholic, Protestant and other clericalism seizes on the disparaging judgments of such backward philosophers and naturalists with true lust, because the weapons stored up in their own theological arsenal have gradually become too blunt. Mystically inclined natures find their most sacred feelings violated by the "crude" freethinker who wants to reduce human soul life to material foundations. Most of these disparaging judgments of Ludwig Büchner spring from minds that take his writings in a much more superficial sense than they are meant, and who know nothing better to talk about than the shallow and shallow materialism that they themselves know how to read out of them. The man who has the boldness and sharpness of thought to draw the necessary conclusions from the scientific achievements of the century, Ernst Haeckel, only ever speaks with full recognition of the author of "Force and Substance" as a thinker who occupies a place of honor among the precursors of Darwin.

It should not be denied that Ludwig Büchner is a one-sided thinker and that one can arrive at deeper ideas than was possible for his broadly conceived ideas, even if one fully agrees with the findings of natural science. At the same time, however, it must be emphasized that this school of thought, with the feelings it entails, is infinitely closer to our modern mental life than the philosophical schools of thought which, with their higher sources of knowledge, seek to artificially rescue the outdated ideas of earlier times. It is a thoroughly modern assertion, even if it is perhaps worthy of deepening, that man is conceived from light and ashes, that the activity of the same natural forces calls him into being to which the plant also owes its existence. And all the profundity that philosophers and theologians muster to prove that the spirit is higher and more primordial than the material world is further from our sensibilities than such an assertion.

Far too little attention is always paid to where the drivel about "raw materialism" actually comes from. It is not rooted in reason at all, but in the world of feelings and emotions. A millennia-old education of the human race, to which Christianity has contributed immensely, was able to instill in us the feeling that the spirit is something high and matter something common and crude. And how can the high come from the common? Reason will strive in vain to see something lower in the marvelous structure of material nature than in the ideas that philosophers and theologians have of high spiritual beings. They will never understand why the magnificent structure of the brain should be something crude compared to heaven with its ethereal angels and saints or compared to Schopenhauer's "will" or Eduard von Hartmann's "unconscious". Only those who are caught up in the sentiments that arise from a complete misunderstanding of material existence can rebel against sentences such as the one recently expressed by Ernst Haeckel in his essay "On our present knowledge of the origin of man": "The physiological functions of the organism, which we summarize under the concept of soul activity - or the "soul" for short - are mediated in man by the same mechanical (physical and chemical) processes as in the other vertebrates. The organs of these psychic functions are also the same here and there: the brain and the spinal cord as central organs, the peripheral nerves and the sensory organs. Just as these organs of the soul have developed slowly and gradually in man from the lower states of their vertebrate ancestors, the same naturally applies to their functions, to the soul itself. - This natural ... This natural conception of the human soul stands in contradiction to the dualistic and mythological ideas which man has formed for thousands of years about a special, supernatural nature of his "soul and which culminates in the strange dogma of the "immortality of the soul. Just as this dogma has had the greatest influence on man's entire world view, it is still upheld by most people today as the indispensable foundation of their ethical being. The contrast in which it stands to the natural theory of human development is at the same time still regarded in the widest circles as the most important reason against its acceptance or even as a refutation of the natural history of creation altogether." (p.42 £.) One need only discard the prejudices one has acquired against the natural, its becoming and being, and one will find in this natural something that is far more deserving of those feelings and sensations than the so-called supernatural world to which people have attached these feelings for so long. The achievements of the natural sciences will only produce a view of the world and of life worthy of them if the life of feeling is able to judge them according to their own value, not according to a value attached to them from a mythological upbringing.

With thinkers like Büchner, it is not important that contradictions can be proven in their conclusions, but rather that they know how to attribute this value to their emotional life according to natural processes. Those who are able to think more sharply will avoid these contradictions, but they will still be in agreement with Büchner in their view of nature and the position of man within it. The finest ideas of modern philosophers, who derive the world from a special spiritual being, appear antediluvian compared to the coarse and crude thought processes of this materialist. A philosopher who today still speaks of an "unconscious spirit", of a "will in nature", and a childlike believer who has the opinion that after death his soul wanders into a divine heavenly kingdom, belong together. A materialist, who says that thoughts are products of force and matter, and a thinker, who rationally deepens this thought and develops it into a world view that satisfies both heart and mind, also belong together. The kinship in the cognitive attitude is higher than the logical power of thought. For this reason, those who know how to grasp Büchner's crude assertions in terms of higher thinking will not be able to agree with the dismissive judgments of shallow minds whose seemingly philosophical talk conceals nothing but a more or less conscious desire to salvage as many shreds of an outdated world view as is still possible. Ludwig Büchner was certainly no great pathfinder of the new world view. He was a man who grasped great truths with devoted enthusiasm and knew how to express them in a way that made them comprehensible even to those who lacked a higher logical and scientific training. And those who speak of half-wits and dilettantes getting their education from his writings should bear in mind that it is not exactly complete experts and masters who parrot Mr. Ziegler's teachings. The thousands and thousands of people who have pieced together a view of life from the propositions of "force and substance" are certainly no worse than the others who do the same with Schopenhauer's sayings or even with those of their pastors. Yes, they are probably considerably better. For it is better to be a shallow man in the reasonable than a shallow man in the unreasonable.

Whoever follows the development of intellectual life in the second half of this century will understand the misunderstanding to which Büchner's intellectual physiognomy is exposed today. It is not only the religious communities that are doing everything in their power to obscure the light emanating from the newly acquired knowledge of nature - an endeavor in which they find the strongest support from reactionary and uninformed governments everywhere - but also within the scientific community itself there is often a regrettable backwardness. How little understanding there is among the philosophers of our time for the scientific approach and its achievements! In the sixties they raised the call: Back to Kant! They want to take Kant's views as a starting point in order to orient themselves on the nature of human cognition and its limits. A large but thoroughly unfruitful literature grew out of this trend. For Kant was not interested in exploring the nature of knowledge in an unbiased, unprejudiced way, but above all he wanted to gain a view of this nature that would allow him to reintroduce certain religious dogmas into human intellectual life through a small door. He more or less consciously formulated all his concepts in such a way that certain beliefs remained untouched. He must be understood from the sentence in which he himself summarized his aspirations: I wanted to limit knowledge in order to make room for faith. Today's philosophers are serving this goal. And it is a strange spectacle to watch them at work, doing their job without being fully aware of the actual impulse of their Königsberg seducer. For those who are currently trying to build a world view, it is therefore practically useless to occupy themselves with this philosophy, which follows in Kant's footsteps. He only loses precious time through this preoccupation, which he could much better use to appropriate the infinitely fruitful results of modern natural science. In Darwin's and Haeckel's writings one finds a rich and the only correct basis for the development of a world view; those who strive for such a world view feel infinitely bored by many directions of contemporary philosophy. The thought involuntarily arises in his mind: How differently would our intellectual life have developed if we had moved on from the beginnings of a view of life based on natural science created by Büchner, instead of fighting these beginnings with unfruitful logical sophistry?

It was only because many scientific circles were incapable of going further that statements such as Du Bois-Reymond's on "The Limits of Natural Knowledge" made such a profound impression. Only a man who misunderstands the scope of the scientific method and therefore cannot come to any clarity about the conclusions to which this method leads can make such a speech. It was naivety of the highest order when Du Bois-Reymond set a limit to human knowledge because it would never understand how it is that feeling and thinking, consciousness, develop from the processes of the brain. He said: "One cannot understand why a sum of material particles should not be indifferent as to how they lie and move and why they evoke the sensation of "red" through a certain position and movement and the feeling of pain through another. The researcher, who was extraordinarily capable of investigating individual natural facts, had no idea that he had first arbitrarily formed a certain idea of the nature of the substance and its effects and that only this ingenious idea of his did not allow him to come to an understanding of the connection between brain and consciousness. The only sensible path is the one that Haeckel takes when he conceives of matter and force in such a way that the connection between them and the phenomena of the mind, which has been irrefutably proven by experience, finds its explanation.

Without an understanding of the results of natural science and the methods by which these results are obtained, no world view is possible today. And the fact that Büchner recognized this, that he sought to gain a world view on the basis of these methods and results, is his undeniable merit. What he did is much more important than anything achieved by neo-Kantianism and naturalists of the caliber of Du Bois-Reymond with speeches such as the one on "The Limits of Natural Knowledge".

The book "Force and Substance" was a major blow to traditional beliefs. And the reactionaries know why they hate Büchner to the core of their souls and gladly resort to the explanations of Du Bois-Reymond and his like-minded comrades when they consider themselves too incapable of defeating the new views from the field.

From the circles into which Büchner's views have penetrated, there has also emerged a view of the entire human way of life that is in keeping with freedom. Moral concepts have undergone a thorough reform as a result. How strong the need for such a reform was in our cultural development is shown by the progress that Hegelian philosophy made after the master's death. In their own way, David Friedrich Strauss, Friedrich Theodor Vischer, Ludwig Feuerbach, Bruno Bauer and Max Stirner worked in the direction of the natural world view. Darwinism then offered the possibility of gaining support for the great conceptions of these thinkers from the observation of facts. Like two groups of workers digging a tunnel from both sides of a mountain and meeting in the middle, the minds working in the manner of the aforementioned philosophers meet with the researchers building on Darwinism.

Our contemporaries still have a deep-seated addiction to limiting knowledge in order to make room for faith. And minds that recognize the power of knowledge to gradually displace faith are perceived as uncomfortable. Yes, "it is a delight" if one can prove any errors in their thought processes. As if it were not an old realization that in the beginning all things appear in imperfect form!

It seems as if Büchner was painfully touched by the misjudgment he encountered in the last period of his life. Following this tribute to the deceased, the management of this journal is fortunate enough to publish an essay that is certainly one of the last things written by the bold and unprejudiced thinker, the intrepid man and strong character. And it seems as if he would not have written the remarks about the "living and the dead" without a painful view of his own fate.