Only very exceptionally, and by no means to this and other people's profit, can an individual satisfy his urge towards happiness by preoccupation with himself. Rather, it requires preoccupation with the outside world, with means to satisfy his needs -- that is to say, food, an individual of the opposite sex, books, conversation, argument, activities, objects for use and working up. Feuerbach's morality either presupposes that these means and objects of satisfaction are given to every individual as a matter of course, or else it offers only inapplicable good advice and is, therefore, not worth a brass farthing to people who are without these means. And Feuerbach himself states this in plain terms:

"Man thinks differently in a palace and in a hut. If because of hunger, of misery, you have no stuff in your body, you likewise have no stuff for morality in your head, in your mind, or heart."

Do matters fare any better in regard to the equal right of others to satisfy their urge towards happiness? Feuerbach posed this claim as absolute, as holding good for all times and circumstances. But since when has it been valid? Was there ever in antiquity between slaves and masters, or in the Middle Ages between serfs and barons, any talk about an equal right to the urge towards happiness? Was not the urge towards happiness of the oppressed class sacrificed ruthlessly and "by the right of law" to that of the ruling class? Yes, that was indeed immoral; nowadays, however, equality of rights is recognized. Recognized in words ever since and inasmuch as the bourgeoisie, in its fight against feudalism and in the development of capitalist production, was compelled to abolish all privileges of estate, that is, personal privileges, and to introduce the equality of all individuals before law, first in the sphere in private law, then gradually also in the sphere of public law.

But the urge towards happiness thrives only to a trivial extent on ideal rights. To the greatest extent of all it thrives on material means; and capitalist production takes care to ensure that the great majority of those equal rights shall get only what is essential for bare existence. Capitalist production has, therefore, little more respect, if indeed any more, for the equal right to the urge towards happiness of the majority than had slavery or serfdom. And are we better off in regard to the mental means of happiness, the educational means? Is not even "the schoolmaster of Sadowa" a mythical person? [9]