 In a previously cited essay published in 1842, which was intended to clarify the differences between Hegel’s philosophy of religion and his own, Feuerbach referred readers seeking to evaluate his argument in The Essence of Christianity to his “Critique of the So-Called Positive Philosophy”, published in the Halle Annals in December, 1838 (B 235). It was there that Feuerbach first put forward the claim that all the “determinations” (Bestimmungen) ascribed by the positive philosophy to God are determinations either of “the essence of nature” or of “the essence of man” (KPP 204). This claim is consistent with subsequent statements of Feuerbach’s, including his observation in the Principles that “God, in the theological sense, is God only as long as he is conceived as a being distinguished from the being of man and nature” (GPZ 280/19). Here the implication seems to be that, if it can be shown that attributes ascribed by theists to God are attributes derived either from human consciousness or from nature, then it will have been shown that God has no existence apart from the existence of human consciousness and of nature. Thus, even if it is true, as Harvey is probably correct to argue, that the bipolar model of religion found in the later writings does not merely supplement, but replaces, the position taken by Feuerbach in The Essence of Christianity, these two distinct explanatory enterprises can nevertheless be understood as alternative strategies for making good on Feuerbach’s original claim that the predicates of divinity can be reduced to predicates derived either from the essence of nature or from the human essence. Also, while Harvey is correct to point out that the human species-essence is rarely mentioned in Feuerbach’s later writings, by 1851 Feuerbach had still not abandoned the claim that God conceived as a personal being distinct from nature “is nothing other than the deified and objectified spiritual essence of man” (VWR 28/21).