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Bordell Feuerbach


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Bordell Feuerbach

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After two years, the Hegelian influence began to slacken. Feuerbach became associated with a group known as the Young Hegelians , alternately known as the Left Hegelians, who synthesized a radical offshoot of Hegelian philosophy, interpreting Hegel's dialectic march of spirit through history to mean that existing Western culture and institutional forms—and, in particular, Christianity—would be superseded.

I long to take nature to my heart, that nature before whose depth the faint-hearted theologian shrinks back; and with nature man, man in his entire quality.

He completed his education at the University of Erlangen he matriculated there in with the study of natural science. He earned his doctorate from Erlangen on 25 July with his thesis De infinitate, unitate, atque, communitate, rationis On the Infinitude, Unity, and Universality of Reason , while he habilitated there in November with his thesis De ratione una, universali, infinita The One, Universal, and Infinite Reason.

His first book, published anonymously, Gedanken über Tod und Unsterblichkeit , contains an attack on personal immortality and an advocacy of the Spinozistic immortality of reabsorption in nature.

These principles, combined with his embarrassed manner of public speaking, debarred him from academic advancement.

After some years of struggling, during which he published his Geschichte der neueren Philosophie 2 vols. In two works of this period, Pierre Bayle and Philosophie und Christentum , which deal largely with theology , he held that he had proven "that Christianity has in fact long vanished not only from the reason but from the life of mankind, that it is nothing more than a fixed idea.

His most important work, Das Wesen des Christentums , was translated by Mary Ann Evans later known as George Eliot into English as The Essence of Christianity.

Feuerbach's theme was a derivation of Hegel 's speculative theology in which the Creation remains a part of the Creator, while the Creator remains greater than the Creation.

When the student Feuerbach presented his own theory to professor Hegel, Hegel refused to reply positively to it. In part I of his book Feuerbach developed what he calls the "true or anthropological essence of religion.

Feuerbach talks of how humankind is equally a conscious being, more so than God because humans have placed upon God the ability of understanding.

Humans contemplate many things and in doing so they become acquainted with themselves. Feuerbach shows that in every aspect God corresponds to some feature or need of human nature.

As he states:. In the consciousness of the infinite, the conscious subject has for his object the infinity of his own nature. Instead, Feuerbach concludes, "If man is to find contentment in God, he must find himself in God.

Thus God is nothing else than human: he is, so to speak, the outward projection of a human's inward nature. This projection is dubbed as a chimera by Feuerbach, that God and the idea of a higher being is dependent upon the aspect of benevolence.

Feuerbach states that, "a God who is not benevolent, not just, not wise, is no God", and continues to say that qualities are not suddenly denoted as divine because of their godly association.

The qualities themselves are divine therefore making God divine, indicating that humans are capable of understanding and applying meanings of divinity to religion and not that religion makes a human divine.

The force of this attraction to religion though, giving divinity to a figure like God, is explained by Feuerbach as God is a being that acts throughout humans in all forms.

God "is the principle of [man's] salvation, of [man's] good dispositions and actions, consequently [man's] own good principle and nature.

Therefore, Feuerbach says, when humans remove all qualities from God, "God is no longer anything more to him than a negative being. God is a part of a human through the invention of a God.

Equally though, humans are repulsed by God because, "God alone is the being who acts of himself. In part 2, he discusses the "false or theological essence of religion", i.

Hence arise various mistaken beliefs, such as the belief in revelation which he believes not only injures the moral sense, but also "poisons, nay destroys, the divinest feeling in man, the sense of truth", and the belief in sacraments such as the Lord's Supper , which is to him a piece of religious materialism of which "the necessary consequences are superstition and immorality.

A caustic criticism of Feuerbach was delivered in by Max Stirner. In his book Der Einzige und sein Eigentum The Ego and His Own , he attacked Feuerbach as inconsistent in his atheism.

People see God as epitomising good and thus see themselves as sinful by contrast. God is powerful, they are weak etc.. Furthermore, Marx believed that religion was harmful because people turn to this illusory God in the hope that he will save them and this stopped them from trying to solve their own problems.

Marx famously compared religion to opium. Opiates are powerful pain killers but whilst they alleviate the symptoms they do not cure the disease.

Likewise, religion might dull the pain of an existence full of suffering and it might pacify the patient but it does nothing to get to the root cause of the problem.

Human beings give God the quality of love because they already value love. The same applies to knowledge. We give God the quality of omniscience because we value knowledge in others ourselves and in others.

Obviously this process is subconscious and the religious believer does not realise that actually the object of his worship is human nature.

In these lectures he continued to argue that God and religion are a man-made projection. However, he abandoned the idea that humans are subconsciously projecting their own nature.

Instead, he saw religion as an attempt to control the powerful and often frightening forces of nature. These powers are personified and placated by associating them with God and by worshipping them.

Click here for additional useful Feuerbach Quotations. As evidence for his theory Feuerbach drew on the fact that beliefs about God change over time and reflect the needs and values of that particular society thus obviously supporting the idea that the idea of God is created as a response to needs and values.

He observed:. The Idea is not something first produced by philosophical reflection. Rather, the individual thinker, in the act of thinking, transcends his individuality and functions as an instrument or organ through which the Idea actualizes one of its moments, which is later reproduced in the consciousness of the historian of philosophy.

The activity of the Idea is experienced subjectively as inspiration Begeisterung. In producing itself, the Idea does not pass from nonbeing into being, but rather from one state of being being in itself to another being for itself.

The Idea produces itself by determining itself, and human consciousness is the medium of its self-actualization. Reason is nothing but the self-activity of the eternal, infinite idea, whether in art or religion or philosophy, but this activity is always the activity of the Idea in a particular determination and thus also at a particular time , for it is precisely according to the particular determinations of the idea that enter successively into human consciousness that we differentiate the periods and epochs of history.

VGP The emergence of new philosophical systems results on this view from a necessity that is both internal and external. Certain philosophical ideas are only capable of achieving historical expression under specific historical conditions.

Just as it was only possible for Christianity to appear at that point in history when the ties of family and nation in Greco-Roman antiquity were dissolved, so it was only possible for modern philosophy to appear under specific historical conditions.

The beginning of the history of modern philosophy must be located at the point at which the modern spirit first begins to distinguish itself from the medieval spirit.

The dominant principle of the medieval period was the Judeo-Christian, monotheistic principle, according to which God is conceived as an omnipotent person through an act of whose will the material world was created from nothing ex nihilo.

It is because nature, as conceived from this standpoint, is excluded from the divine substance, according to Feuerbach, that medieval thought showed no interest in the investigation of nature.

It is only where the substantiality of nature begins to be rediscovered that the spirit of modernity distinguishes itself from the medieval spirit.

This occurs most clearly where matter comes to be regarded as an attribute of the divine substance, so that God is no longer conceived of as a being distinct from nature but rather as the immutable and eternal imminent cause from which the plenitude of finite shapes in nature pours forth.

This happens first among the nature philosophers of the Italian Renaissance, and subsequently in the speculative reflections of Jakob Böhme and in the system of Spinoza.

It is precisely in subjecting nature to experimentation, and thereby to rational comprehension, that spirit raises itself above nature.

Breckman and Gooch To be sure, for Leibniz, there is nothing arbitrary about the divine will. Like Tycho Brahe, who sought to combine the Ptolemaic and Copernican astronomies, Leibniz sought to reconcile the irreconcilable.

Feuerbach criticized Leibniz, however, for not having derived the unity or harmony of the monads from the nature of the monads themselves, and for appealing instead to a theological representation of God as an alien, external power who achieves this harmonization miraculously, and hence, inexplicably.

The book is full of digressions that go on for many pages without making any reference to Bayle, which can produce an impression that it lacks a clearly defined focus.

Although the Protestant Reformation, in its rejection of clerical celibacy, its affirmation of the vocation of the laity, and its separation of temporal and spiritual authority, resolved the contradiction between the spirit and the flesh that was characteristic of medieval Catholicism, Feuerbach argues, it failed to resolve the contradiction between faith and reason, or theology and philosophy.

In a section of the preface to the second edition of The Essence of Christianity that Eliot omitted from her translation, Feuerbach reveals that he had sought in this book to achieve two things: First, to attack the Hegelian claim for the identity of religious and philosophical truth by showing that Hegel succeeds in reconciling religion with philosophy only by robbing religion of its most distinctive content.

WC 10— WC 10—11 has often been overlooked. At one point in the Treatise Spinoza observes that the biblical authors. Spinoza [] In Christianity Feuerbach makes a similar distinction between the metaphysical and personal divine predicates.

The consciousness of human nullity that is bound up with consciousness of this being is in no way a religious consciousness; it is much more characteristic of skeptics, materialists, naturalists and pantheists.

The Essence of Christianity is divided into two parts. That is, the predicates that religious believers apply to God are predicates that properly apply to the human species-essence of which God is an imaginary representation.

This, he maintains, is the distinctive kind of consciousness that is involved in the cognition of universals.

The capacity for thought is conceived here as the capacity to engage in internal dialogue, and thus to be aware of oneself as containing both an I and a Thou a generic other , so that, in the act of thinking, the human individual stands in a relation to his species in which non-human animals, and human beings qua biological organisms, are incapable of standing.

When a human being is conscious of himself as human, he is conscious of himself not only as a thinking being, but also as a willing and a feeling being.

The power of thinking is the light of knowledge [ des Erkenntnis ], the power of the will is the energy of character, the power of the heart is love.

These are not powers that the individual has at his disposal. They are rather powers that manifest themselves psychologically in the form of non-egoistic species-drives Gattungstriebe by which individuals periodically find themselves overwhelmed, especially those poets and thinkers in whose works the species-essence is most clearly instantiated.

The individual human being is limited both physically and morally. Our physical existence is limited in time and space.

We are also limited—and often painfully aware of our being so—in our intellectual and moral capacities.

But I only experience as a painful limitation my inability to be and do things that others of my kind are able to be and to do, so that in recognizing my own limitations I simultaneously recognize that they are not limitations of the species.

If they were, either I would not be aware of them at all, or I would not experience my awareness of them as painful. For example, I only reprove myself for cowardice because I am aware of the bravery of others, which I myself lack.

I only reprove myself for my stinginess because of my awareness of the generosity of others, which I myself lack. These comments fail to acknowledge that, in The Essence of Christianity Feuerbach had conceived of God as an alienated projection of the human species-essence, which was said to include not only feeling, but reason and will, as well.

Harvey , which are discussed in Section 6 below. His efforts to extricate himself from this standpoint were ongoing over the course of two decades, though the extent to which they ultimately succeeded is debatable.

Be that as it may, the first of these topics will be explored in this section and the second in the succeeding section.

The conceptual process traced by Hegel in the logic, whereby the categories of thought are successively deduced from one another, is driven by the negativity of the logical determinations of each of these categories, until the process culminates in the absolute Idea.

In that case, however, nature itself as the realm of the sensuous is the hidden truth of the Idea. Feuerbach argues that, because the concept of pure being with which Hegel begins the Logic is an abstraction, in the end Hegel succeeds only in reconciling thought with the thought of being, and not with being itself.

The new philosophy affirms that being is distinct from, and prior to, thought, and that it is as various as is the panoply of individually existing beings, from which it cannot be intelligibly distinguished.

Thought comes from being, but being does not come from thought. If speculative philosophy is the philosophy of the infinite, the new philosophy aims to disclose the truth of finitude by reversing the path taken by speculation from the infinite to the finite, and from the indeterminate to the determinate VT What this survey is primarily intended to show is that the fundamental tendency of this development has been toward the actualization and humanization of God or, alternatively, toward.

This process, as it is described by Hegel at the end of the Science of Logic , involves the logical Idea. Hegel [—] It is through the body that the ego is not just an ego but also an object.

To be embodied is to be in the world; it means to have so many senses, i. The body is nothing but the porous ego. The antithesis of thought is sensation.

Whereas in thinking it is the object that is determined by the thinking activity of the subject, in sense experience, he maintains, without much argument and with apparently little concern for the epistemological problems that preoccupied the British empiricists and Kant, the consciousness of the subject is determined by the activity of the object, which functions thus as a subject in its own right.

What makes it possible for the ego to posit the object is only that, in positing the object as something distinct from itself, the ego is at the same time posited by the object.

If, however, the. It is not to the I, but to the not-I within the I, that real, sensuous objects are given. Memory is what first enables us to transform objects of sense experience into objects of thought, so that what is no longer present to the senses can nevertheless be present to consciousness.

In doing so it allows us to transcend the limitations of time and space in thought, and to construct from a multitude of distinct sense experiences a conception of the universe as a whole, and of our relations to the various other beings that exist in it.

The question of the relationship between the account of religion contained in The Essence of Christianity and the views put forward in these later writings is a complex one, the most penetrating analysis of which is to be found in Harvey Whereas, in The Essence of Christianity , the emphasis was on God as an alienated projection of the human species-essence, and on the infinity and perfection of the species, the new bipolar model sees religion as meeting deep-seated psychological needs resulting from the contingency and precariousness of the finite, embodied existence of individual human subjects seeking to preserve themselves and expand their natural powers.

Phillips and Don Cupitt. According to them, true Christianity…. To Feuerbach, faith was an ideology designed to help humans delude themselves.

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Bordell Feuerbach

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