love,
in our intercourse with others are therefore the foundation rules of
Feuerbach's morality, from which all others lead, and neither the
enthusiastic periods of Feuerbach nor the loud praises of Starcke can
set off the thinness and flatness of this pair of utterances.

The desire for happiness contents itself only very exceptionally, and by
no means to the profit of one's self or other people with self. But it
requires the outside world--means of satisfying itself--therefore means
of subsistence, an individual of the other sex, books, convention,
argument, activity, these means and matters of satisfaction are matters
of utility and labor. Feuerbach's system of morality either predicates
that these means and matters of satisfaction are given to every man _per
se_, or, since it gives him only unpractical advice, is not worth a jot
to the people who are without these means. And this Feuerbach himself
shows clearly in forcible words, "One thinks differently in a palace
than in a hut." "Where owing to misery and hunger you have no material
in your body, you have also no material in your head, mind and heart for
morals."

Are matters any better with the equal right of another to the pursuit of
happiness? Feuerbach set this statement out as absolute, as applicable
to all times and circumstances. But since when has it been true? Was
there in the olden time between slave and master or in the Middle Ages
between serf and baron any talk about equal rights to the pursuit of
happiness? Was not the right to the pursuit of happiness of the subject
class sacrificed to the dominant class regardlessly and by means of
law?--nay, that was immoral, but still equality of rights is recognized
now-a-days--recognized in words merely since the bourgeoisie in its
fight against feudalism and in the institution of capitalistic
production, was compelled to abolish all existing exclusive, that is,
personal, privileges, and for the first time to introduce the right of
the private individual, then also gradually the right of the State, and
equality before law. But the pursuit of happiness consists for the least
part only in ideal rights, and lies, for the most part, in means of
material satisfaction takes care that only enough for bare subsistence
falls to the great majority of those persons with equal rights, and
therefore regards the equality of right to the pursuit of happiness
hardly better than slavery or serfdom did. And are we better off a