Hegel was not merely put on one side, the school attached itself on the contrary to his openly revolutionary side, the dialectic method. But this method was of no service in its Hegelian form. According to Hegel the dialectic is the self-development of the Idea. The Absolute Idea does not only exist from eternity, but it is also the actual living soul of the whole existing world. It develops from itself to itself through all the preliminary stages which are treated of at large in "Logic," and which are all included in it. Then it steps outside of itself, changing with nature itself, where it, without self-consciousness, is disguised as a necessity of nature, goes through a new development, and, finally, in man himself, becomes self-consciousness. This self-consciousness now works itself out into the higher stages from the lower forms of matter, until finally the Absolute Idea is again realized in the Hegelian philosophy. According to Hegel, the dialectic development apparent in nature and history, that is a causative, connected progression from the lower to the higher, in spite of all zig-zag movements and momentary setbacks, is only the stereotype of the self-progression of the Idea from eternity, whither one does not know, but independent at all events of the thought of any human brain. This topsy-turvy ideology had to be put aside. We conceived of ideas as materialistic, as pictures of real things, instead of real things as pictures of this or that stage of the Absolute Idea. Thereupon, the dialectic became reduced to knowledge of the universal laws of motion--as well of the outer world as of the thought of man--two sets of laws which are identical as far as matter is concerned but which differ as regards expression, in so far as the mind of man can employ them consciously, while, in nature, and up to now, in human history, for the most part they accomplish themselves, unconsciously in the form of external necessity, through an endless succession of apparent accidents. Hereupon the dialectic of the Idea became itself merely the conscious reflex of the dialectic evolution of the real world, and therefore, the dialectic of Hegel was turned upside down or rather it was placed upon its feet instead of on its head, where it was standing before. And this materialistic dialectic which since that time has been our best tool and our sharpest weapon was discovered, not by us alone, but by a German workman, Joseph Dietzgen, in a remarkable manner and utterly independent of us.