58 Facts About Bruno Bauer

Bruno Bauer is known for his association and sharp break with Karl Marx and Friedrich Engels, and for his later association with Max Stirner and Friedrich Nietzsche.

Bruno Bauer was born on 6 September 1809 at Eisenberg in Saxe-Gotha-Altenburg.

In 1815, Bruno Bauer's father got a job as a painter in a porcelain factory in Charlottenburg and the family moved to Berlin.

From 1828 to 1834 Bruno Bauer studied at the University of Berlin under Hegel, Friedrich Schleiermacher, Heinrich Gustav Hotho, and Phillip Marheineke.

Bruno Bauer became associated with the "Right Hegelians'" under Marheineke, who engaged Bauer years later to edit the second edition of Hegel's "Lectures on the Philosophy of Religion".

From 1834 to 1839 Bruno Bauer taught theological and biblical texts in Berlin.

Consistent with his Hegelian Rationalism, Bruno Bauer continued in 1840 with,.

In 1841 Bruno Bauer continued his Rationalist theme with,.

From 1839 to 1841, Bruno Bauer was a teacher, mentor and close friend of Karl Marx, but in 1841 they came to a break.

Bruno Bauer was dismissed from the University of Bonn in 1842 due to his unorthodox writings on the New Testament.

Bruno Bauer was called a "Right Hegelian" by his contemporary David Strauss.

Bruno Bauer created many enemies at pietist-dominated Bonn University, where he openly taught Rationalism in his new position as professor of theology.

Bruno Bauer attested in letters during this time that he tried to provoke a scandal, to force the government either to give complete freedom of research and teaching to its university professors or to openly express its anti-enlightenment position by removing him from his post.

Bruno Bauer lived an ascetic and stoic life in the countryside of Rixdorf near Berlin.

Bruno Bauer continued to write, including more than nine theological tomes, in twelve volumes.

Bruno Bauer wrote while working at his family's tobacco shop.

Between 1850 and 1852 Bruno Bauer published, as well as.

In 1877 Bruno Bauer published, and in 1882 he published.

Bruno Bauer strongly objected to the writing of David Strauss, and so he blamed the Hegelian school in general, partly because Strauss had named Hegel in his dedication.

Bruno Bauer demonstrated that David Strauss' dialectic was taken from Schleiermacher.

However, in this final exchange with the Hegelians, David Strauss criticized Bruno Bauer in invented terms still in use today.

Bruno Bauer was a Right Hegelian he claimed, as an insult, who uncritically defended all positions of orthodox Christian theology.

Bruno Bauer challenged Strauss' notion that a community could produce such a marvelously connected narrative as the first Gospel.

The Messianic Secret theme, for example, in which Jesus continually performed wonders and told witnesses never to tell anybody, seemed to Bruno Bauer to be an example of fiction.

Bruno Bauer radicalized that position by suggesting that all Pauline epistles were forgeries written in the West in antagonism to the Paul of The Acts.

Bruno Bauer observed a preponderance of the Greco-Roman element over the Jewish element in Christian writings, and he added a wealth of historical background to support his theory.

Bruno Bauer added a deep review of European literature in the 1st century.

Bruno Bauer was the first to attempt to demonstrate carefully that some New Testament writers freely borrowed from Seneca.

In Christ and the Caesars, Bruno Bauer argued that Judaism entered Rome during the era of the Maccabees and increased in population and influence in Rome since then.

Bruno Bauer cited literature from the 1st century to strengthen his case that Jewish influence in Rome was far greater than historians had yet reported.

Bruno Bauer was a man of restless creativity, interdisciplinary activity and independent judgment.

Bruno Bauer's biography has now obtained more kindly reviews, even by opponents.

The topic of Bruno Bauer's personal religious views or lack thereof is a continuing debate in contemporary scholarship about Bruno Bauer.

One modern writer, Paul Trejo, has made the case that Bruno Bauer remained a radical theologian who only criticized specific types of Christianity and that Bruno Bauer maintained a Hegelian interpretation of Christianity throughout his life.

The prank worked, wrote Trejo, and Bruno Bauer had a great laugh at the expense of anti-Hegelian clerics.

Bruno Bauer was a legitimate Christian of the Hegelian school, wrote Trejo, who opposed only the "ingenuous" or literalist type of Christianity.

In 1843, Bruno Bauer wrote The Jewish Question, which was responded to in a pamphlet written by Karl Marx, entitled, "On the Jewish Question".

Although, according to Katz, Bruno Bauer was "equally impatient with Christianity and Judaism", Bruno Bauer would frequently diverge from a review or opinion piece on a Jewish writer or thinker into a general consideration of "the Jew as a type", grasping at whatever negative characteristics he could find.

Karl Marx and Frederick Engels, for example, wrote two books against Bruno Bauer, ridiculing him as a right-wing Hegelian.

There's no shortage of scholars, further, who join translator Lawrence Stepelevich in claiming that Bruno Bauer's publication, the 'Trumpet of the Last Judgment Against Hegel the Atheist and Antichrist' was an earnestly right-wing Christian protest against Hegel.

The first English-language rendering of Bruno Bauer's career was published in March 2003 by Douglas Moggach, a professor at the University of Ottawa.

Bruno Bauer's book is entitled, The Philosophy and Politics of Bruno Bauer.

Bruno Bauer was very hard to classify politically, being claimed by both the left and right-wing Hegelians.

Bruno Bauer had few powerful friends during the fallout of Hegel's death, as shown by the fact that Bruno Bauer and many Hegelians lost their beloved University positions during that decade.

Bruno Bauer went underground and began to write Hegelian newspapers here and there.

Bruno Bauer was not a left-wing radical, but he was happy to be their leader if it could lead them back to a Hegelian understanding of the dialectic.

Bruno Bauer met with Marx again in London in the mid-1850s, while visiting his exiled brother Edgar there.

Bruno Bauer had already turned away from the socialism and communism of Marx and Engels, so he was immune to the barbs they wrote in The Holy Family or Critique of Critical Criticism.

Bruno Bauer found very few friends in this intellectual position aside from Max Stirner.

Bruno Bauer never married, but he wrote many books, all the way to 1879.

Bruno Bauer became the first author to systematically argue that Jesus did not exist.

Early in his academic career Bruno Bauer was certain that Jesus certainly did exist - it was only that ordinary theologians continued to heap legend after legend onto the real, historical Jesus.

We should note that in this opinion, Bruno Bauer remained close to the dialectical theology of GWF Hegel.

Actually, the literature of Hegel and Bruno Bauer affirms that Jesus was real - but that typical theologians had interpreted Jesus all wrong.

Bruno Bauer's work was heavily criticized at the time; in 1842 he was removed from his position at the University of Bonn.

Still, Bruno Bauer's works were well-cited throughout Europe for the rest of the 19th century.

Bruno Bauer's scholarship was buried by German academia, and he remained a pariah, until Albert Kalthoff rescued his works from neglect and obscurity.

The great bulk of Bruno Bauer's writings have still not been translated into English.