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E must now devote a brief section to considering the position of Marxism as a part of the most recent trends in philosophy and above all in the philosophy of religion. The influence of Marxist philosophy was peculiarly powerful in Russia. By the Russian Marxists, therefore, an exceptionally keen attention has been paid to philosophical problems, and it is easy to understand the reason, seeing that since the days of Herzen the fundamentals of socialism have been eagerly debated. Before Marxism came to Russia, its philosophical groundwork had already been prepared in that country. Hegel, Feuerbach, French and English positivism, materialism, all the philosophical elements out of which Marxism id constituted, had made themselves at home in Russia. For this very reason, Marxism did not long retain its grip upon the Russians.

The matter is partly explained by the fact that Marx had failed to give a systematic exposition of his philosophical foundations, and had exhibited them merely in the concrete in his political and economic studies. Marx had doubtles aimed at becoming a teacher of philosophy, and his first essays in literature dealt with this field of knowledge, but his subsequent development and the course of events modified his plans, so that towards 1848 he devoted himself to revolutionary political activities and revolutionary journalism, these activities culminating in his critical and revolutionary economic studies.

In Germany, Marx's adversaries have for a long time concerned themselves almost exclusively with his economics, the philosophical content of his writings receiving inadequate attention.

Moreover, Marx never formulated his philosophy clearly and unambiguously. His commentators are not agreed to what extent he remained a Hegelian, and to what extent he must be considered a Feuerbachian, a positivist, and a materialist. Misled by Hegel's failure to recognize the principle of con-