But the step which Feuerbach did not make had not yet been made. The cultus of man in the abstract which was the kernel of Feuerbach's religion must be replaced by the knowledge of real men and their historical development. This advance of Feuerbach's view beyond Feuerbach himself was published in 1845 by Marx in the "Holy Family." IV. Strauss, Bauer, Stirner, Feuerbach, these were the minor representatives of the Hegelian philosophy, so far as they did not abandon the field of philosophy. Strauss has, in addition to the "Life of Jesus" and "Dogmatics," only produced philosophical and ecclesiastical historical work of a literary character, after the fashion of Renan; Bauer has merely done something in the department of primitive Christianity, but that significant; Stirner remained a "freak" even after Bakunine had mixed him with Proudhon and designated his amalgamation "Anarchism." Feuerbach alone possessed any significance as a philosopher; but not only did philosophy remain for him the vaunted superior of all other sciences, the quintessence of all science, an impassable limitation, the untouchable holy thing, he stood as a composite philosopher; the under half of him was materialist, the upper half idealist. He was not an apt critic of Hegel but simply put him aside as of no account, while he himself, in comparison with the encyclopedic wealth of the Hegelian system, contributed nothing of any positive value, except a bombastic religion of love and a thin, impotent system of ethics. But from the breaking up of the Hegelian school there proceeded another, the only one which has borne real fruit, and this tendency is coupled with the name of Marx.[2] In this case the separation from the Hegelian philosophy occurred by means of a return to the materialistic standpoint, that is to say, a determination to comprehend the actual world--nature and history--as it presents itself to each one of us, without any preconceived idealistic balderdash interfering; it was resolved to pitilessly sacrifice any idealistic preconceived notion which could not be brought into harmony with facts actually discovered in their mutual relations, and without any visionary notions. And materialism in general claims no more. Only here, for the first time in the history of the materialistic philosophy, was an earnest endeavor made to carry its results to all questions arising in the realm of knowledge, at least in its characteristic features.