Ludwig Feuerbach  

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-"Man made God in His image." [[Man created God in his own image|[...]]]+"But certainly for the present age, which prefers the [[sign]] to the thing [[Signifier|signified]], the [[copy]] to the [[Originality|original]], [[representation]] to [[reality]], the [[appearance]] to the [[essence]]... [[illusion]] only is [[sacred]], [[truth]] [[Profanum|profane]]. Nay, sacredness is held to be enhanced in proportion as truth decreases and illusion increases, so that the highest degree of illusion comes to be the highest degree of sacredness [[The present age prefers the sign to the thing signified, the copy to the original, representation to reality, the appearance to the essence|[...]]]." -- Ludwig Feuerbach, ''[[The Essence of Christianity]]'', cited in ''[[The Society of the Spectacle]]'' by Guy Debord.
<hr> <hr>
-"But certainly for the present age, which prefers the [[sign]] to the thing [[signified]], the [[copy]] to the [[original]], [[representation]] to [[reality]], the [[appearance]] to the [[essence]]... [[illusion]] only is [[sacred]], [[truth]] [[profane]]. Nay, sacredness is held to be enhanced in proportion as truth decreases and illusion increases, so that the highest degree of illusion comes to be the highest degree of sacredness." --[[Ludwig Feuerbach|Feuerbach]], Preface to the second edition of ''[[The Essence of Christianity]]'' [[The present age prefers the sign to the thing signified, the copy to the original, representation to reality, the appearance to the essence |more...]]+"Man first unconsciously and involuntarily creates God in his own image, and after this God consciously and voluntarily creates man in his own image." --''[[The Essence of Christianity]]'', [[Man created God in his own image|[...]]][http://en.wikisource.org/wiki/Page:Essence_of_Christianity_(1854).djvu/137], tr. George Eliot
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{{Template}} {{Template}}
-'''Ludwig Andreas von Feuerbach''' (July 28, 1804, [[Landshut]], [[Lower Bavaria]] &ndash; September 13, 1872) was a [[German philosopher]] and [[anthropologist]]. He was the fourth son of the eminent jurist [[Paul Johann Anselm Ritter von Feuerbach]], brother of mathematician [[Karl Wilhelm Feuerbach]] and uncle of painter [[Anselm Feuerbach]]. A member of [[Left Hegelian]] circles, Feuerbach was politically liberal, an [[atheist]] and a [[materialist]], and many of his philosophical writings offered a critical analysis of Christianity. His thought was influential in the development of [[dialectical materialism]], where he is often recognised as a bridge between Hegel and Marx.+'''Ludwig Andreas von Feuerbach''' (July 28, 1804 September 13, 1872) was a [[German philosopher]] and [[anthropologist]] best known for his book ''[[The Essence of Christianity]]'', which provided a [[critique of Christianity]] which strongly influenced generations of later thinkers, including both [[Karl Marx]] and [[Friedrich Engels]].
-===''Das Wesen des Christentums'' (''The Essence of Christianity'')===+
-The attack on Christianity is followed up in his most important work, ''Das Wesen des Christentums'' (1841), which was translated by [[George Eliot]] into [[English language|English]] as ''[[The Essence of Christianity]]''. "In the consciousness of the infinite, the conscious subject has for his object the infinity of his own nature."</blockquote>+An associate of [[Left Hegelian]] circles, Feuerbach advocated [[liberalism]], [[atheism]] and [[materialism]]. Many of his philosophical writings offered a critical analysis of religion. His thought was influential in the development of [[dialectical materialism]], where he is often recognized as a bridge between Hegel and Marx.
 + 
 +==Biography==
 + 
 +===Education===
 +Feuerbach matriculated in the [[University of Heidelberg]] with the intention of pursuing a career in the church. Through the influence of Prof. [[Karl Daub]] he was led to an interest in the then predominant philosophy of [[Georg Wilhelm Friedrich Hegel|Hegel]] and, in spite of his father's opposition, enrolled in the [[University of Berlin]] in order to study under the master himself. After 22 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. "Theology," he wrote to a friend, "I can bring myself to study no more. 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." These words are a key to Feuerbach's development. He completed his education at [[Erlangen]], at the [[Friedrich-Alexander-University, Erlangen-Nuremberg]] with the study of [[natural science]].
 + 
 +===Early writings===
 +His first book, published anonymously, ''Gedanken über Tod und Unsterblichkeit'' (1830), contains an attack on personal [[immortality]] and an advocacy of the [[Baruch Spinoza|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., 1833–1837, 2nd ed. 1844), and ''Abelard und Heloise'' (1834, 3rd ed. 1877), he married in 1837 and lived a rural existence at [[Bruckberg, Middle Franconia|Bruckberg]] near Nuremberg, supported by his wife's share in a small [[porcelain]] factory.
 + 
 +In two works of this period, ''Pierre Bayle'' (1838) and ''Philosophie und Christentum'' (1839), 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."
 + 
 +===''Das Wesen des Christentums'' (''The Essence of Christianity'')===
 +His most important work, ''Das Wesen des Christentums'' (1841), was translated by [[George Eliot]] into [[English language|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. 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." Treating of God in his various aspects "as a being of the understanding," "as a moral being or law," "as love" and so on. Feuerbach talks of how man is equally a conscious being, more so than God because man has placed upon God the ability of understanding. Man contemplates many things and in doing so he becomes acquainted with himself. Feuerbach shows that in every aspect God corresponds to some feature or need of human nature. "If man is to find contentment in God," he claims, "he must find himself in God."+In part I of his book Feuerbach developed what he calls the "true or anthropological essence of religion." Treating of God in his various aspects "as a being of the understanding," "as a moral being or law," "as love" and so on. 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 claims, "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 chimaera 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.” It appeals to humankind to give qualities to the idol of their religion because without these qualities a figure such as God would become merely an object, its importance would become obsolete, there would no longer be a feeling of an existence for God. Therefore, Feuerbach says, when humans remove all qualities from God, “God is no longer anything more to him than a negative being.” Additionally, because humans are imaginative, God is given traits and there holds the appeal. 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.e. the view which regards God as having a separate existence over against humankind. 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 [[sacrament]]s such as the [[Eucharist|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 1844 by [[Max Stirner]]. In his book ''Der Einzige und sein Eigentum'' (''[[The Ego and His Own]]''), he attacked Feuerbach as inconsistent in his [[atheism]]. The pertinent portions of the books, Feuerbach's reply, and Stirner's counter-reply form an instructive polemics.
-Thus God is nothing else than man: he is, so to speak, the outward projection of man's inward nature. This projection is dubbed as a chimaera 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 man is capable of understanding and applying meanings of divinity to religion and not that religion makes a man divine.+===After "1848"===
 +During the [[The Revolutions of 1848 in the German states|troubles of 1848-1849]] Feuerbach's attack upon [[orthodoxy]] made him something of a hero with the revolutionary party; but he never threw himself into the political movement, and indeed lacked the qualities of a popular leader. During the period of the [[Frankfurt Congress]] he had given public lectures on religion at Heidelberg. When the diet closed he withdrew to Bruckberg and occupied himself partly with scientific study, partly with the composition of his ''Theogonie'' (1857).
-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 man 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.” It appeals to man to give qualities to the idol of their religion because without these qualities a figure such as God would become merely an object, its importance would become obsolete, there would no longer be a feeling of an existence for God. Therefore, Feuerbach says, when man removes all qualities from God, “God is no longer anything more to him than a negative being.” Additionally, because man is imaginative, God is given traits and there holds the appeal. God is a part of man through the invention of a God. Equally though, man is repulsed by God because, “God alone is the being who acts of himself.+In 1860 he was compelled by the failure of the porcelain factory to leave Bruckberg, and he would have suffered the extremity of want but for the assistance of friends supplemented by a public subscription. His last book, ''Gottheit, Freiheit und Unsterblichkeit'', appeared in 1866 (2nd ed., 1890). In 1868 he read the first volume of [[Karl Marx|Marx's]] ''[[Das Kapital|Capital]]'' and joined the [[Social Democratic Party of Germany|Social-Democratic Party]]. After a long period of decline, he died on September 13, 1872. He is buried in Johannis-Friedhof Cemetery in Nuremberg, which is also where the artist [[Albrecht Dürer]] is interred.
-In part 2 he discusses the "false or theological essence of religion," i.e. the view which regards God as having a separate existence over against man. 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 [[sacrament]]s such as the [[Eucharist|Lord's Supper]], which is to him a piece of religious materialism of which "the necessary consequences are superstition and immorality."+===Philosophy===
 +Essentially the thought of Feuerbach consisted in a new interpretation of religion's phenomena, giving an anthropological explanation. Following [[Friedrich Schleiermacher|Schleiermacher]]’s theses, Feuerbach thought religion was principally a matter of feeling in its unrestricted subjectivity. So the feeling breaks through all the limits of understanding and manifests itself in several religious beliefs. But, beyond the feeling, is the fancy, the true maker of projections of "Gods" and of the sacred in general.
-Part 2 comes to a crux though by seemingly retracting previous statements. Feuerbach claims that God's only action is, “the moral and eternal salvation of man: thus man has in fact no other aim than himself,” because man's actions are placed upon God. Feuerbach also contradicts himself by claiming that man gives up his personality and places it upon God who in turn is a selfish being. This selfishness turns onto man and projects man to be wicked and corrupt, that they are, “incapable of good,” and it is only God that is good, “the Good Being.” In this way Feuerbach detracts from many of his earlier assertions while showing the alienation that takes place in man by worshipping God. Feuerbach affirms that goodness is, “personified as God,” turning God into an object because if God was anything but an object nothing would need to be personified on him. The aspect of objects having previously been discussed; in that man contemplates objects and that objects themselves give conception of what externalizes man. Therefore if God is good so then should be man because God is merely an externalization of man because God is an object. However religion would show that man is inherently corrupt. Feuerbach tries to lessen his inconsistency by asking if it were possible if, “I could perceive the beauty of a fine picture if my mind were aesthetically an absolute piece of perversion?” Through Feuerbach’s reasoning it would not be possible, but it is possible, and he later states that man is capable of finding beauty.+===Influence===
 +[[Karl Marx]] and [[Friedrich Engels]] were strongly influenced by Feuerbach's atheism, though they criticised him for his inconsistent espousal of materialism.
-A caustic criticism of Feuerbach was delivered in 1844 by [[Max Stirner]]. In his book ''Der Einzige und sein Eigentum'' ([[The Ego and His Own]]) he attacked Feuerbach as inconsistent in his [[atheism]]. The pertinent portions of the books, Feuerbach's reply, and Stirner's counter-reply form an instructive polemics. (see External Links) 
==Works== ==Works==
-*''De ratione una, universali, infinita'' (1828). [http://books.google.com/books?id=dj0PAAAAQAAJ Ghent].+* ''De ratione una, universali, infinita'' (1828). [http://books.google.com/books?id=dj0PAAAAQAAJ Ghent].
-*''Gedanken über Tod und Unsterblichkeit'' (1830).+* ''Gedanken über Tod und Unsterblichkeit'' (1830).
-*''Geschichte der Neuern Philosophie; von Bacon von Verulam bis Benedict Spinoza'' (1833). [http://books.google.com/books?id=rP0ZvGoRGv8C University of Michigan].+* Geschichte der neuern Philosophie von Bacon von Verulam bis Benedict Spinoza
-*''Abälard Und Heloise, Oder Der Schriftsteller Und Der Mensch'' (1834).+* ''Abälard und Heloise, Oder Der Schriftsteller und der Mensch'' (1834).
-*''Kritik des Anti-hegels'' (1835). <small>2nd edition</small>, 1844. [http://books.google.com/books?id=KWpJAAAAMAAJ University of Michigan]; [http://books.google.com/books?id=kKtRAAAAMAAJ University of Wisconsin].{{Clarify|date=April 2010}}+* ''Kritik des Anti-Hegels'' (1835). <small>2nd edition</small>, 1844. [http://books.google.com/books?id=KWpJAAAAMAAJ University of Michigan]; [http://books.google.com/books?id=kKtRAAAAMAAJ University of Wisconsin].
-*''Geschichte der Neuern Philosophie; Darstellung, Entwicklung und Kritik der Leibniz'schen Philosophie'' (1837). [http://books.google.com/books?id=dvdRAAAAMAAJ University of Wisconsin].+* ''Geschichte der Neuern Philosophie; Darstellung, Entwicklung und Kritik der Leibniz'schen Philosophie'' (1837). [http://books.google.com/books?id=dvdRAAAAMAAJ University of Wisconsin].
-*''Pierre Bayle'' (1838). [http://books.google.com/books?id=1Vs_AAAAIAAJ University of California].+* ''Pierre Bayle'' (1838). [http://books.google.com/books?id=1Vs_AAAAIAAJ University of California].
-*''Über Philosophie und Christenthum'' (1839).+* ''Über Philosophie und Christenthum'' (1839).
-*''Das Wesen des Christenthums'' (1841). <small>2nd edition</small>, 1848. [http://books.google.com/books?id=KCAPAAAAIAAJ NYPL].+* ''Das Wesen des Christenthums'' (1841). <small>2nd edition</small>, 1848. [http://home.rhein-zeitung.de/~rdober/relkrit/feuerb2.html Das Wesen des Christentums].
-** {{en icon}} ''[[The Essence of Christianity]]'' (1854). Tr. [[Marian Evans]]. [http://www.archive.org/details/a581696600feneuoft St. Mary's]. <small>2nd edition</small>, 1881. [http://books.google.com/books?id=ArMHAAAAQAAJ Oxford].+** ''[[The Essence of Christianity]]'' (1854). Tr. [[Marian Evans]]. [http://www.archive.org/details/a581696600feneuoft St. Mary's]. <small>2nd edition</small>, 1881. [http://books.google.com/books?id=ArMHAAAAQAAJ Oxford].
-*''[[Grundsätze der Philosophie der Zukunft]]'' (1843). [http://gallica.bnf.fr/ark:/12148/bpt6k953883 Gallica].+* ''Grundsätze der Philosophie der Zukunft'' (1843). [http://gallica.bnf.fr/ark:/12148/bpt6k953883 Gallica].
-*''Vorläufige Thesen Zur Reform Der Philosophie'' (1843).+* ''Vorläufige Thesen zur Reform der Philosophie'' (1843).
-*''Das Wesen des Glaubens im Sinne Luther's'' (1844). [http://books.google.com/books?id=7bMRAAAAYAAJ Harvard].+* ''Das Wesen des Glaubens im Sinne Luther's'' (1844). [http://books.google.com/books?id=7bMRAAAAYAAJ Harvard].
-*''Das Wesen der Religion'' (1846). <small>2nd edition</small>, 1849. [http://books.google.com/books?id=ft7beehJ6TIC Stanford].+* ''Das Wesen der Religion'' (1846). <small>2nd edition</small>, 1849. [http://books.google.com/books?id=ft7beehJ6TIC Stanford].
-*''Erläuterungen Und Ergänzungen Zum Wesen Des Christenthums'' (1846).+* ''Erläuterungen und Ergänzungen zum Wesen des Christenthums'' (1846).
-*''Ludwig Feuerbach's sämmtliche Werke'' (1846–1866).+* ''Ludwig Feuerbach's sämmtliche Werke'' (1846–1866).
-**<small>Volume 1</small>, 1846. [http://gallica.bnf.fr/ark:/12148/bpt6k77818c Gallica]; [http://books.google.com/books?id=ooiU1XbPyOEC NYPL].+** <small>Volume 1</small>, 1846. [http://gallica.bnf.fr/ark:/12148/bpt6k77818c Gallica]; [http://books.google.com/books?id=ooiU1XbPyOEC NYPL].
-**<small>Volume 2</small>, 1846. [http://gallica.bnf.fr/ark:/12148/bpt6k77819q Gallica].+** <small>Volume 2</small>, 1846. [http://gallica.bnf.fr/ark:/12148/bpt6k77819q Gallica].
-**<small>Volume 3</small>, 1847. [http://gallica.bnf.fr/ark:/12148/bpt6k77820x Gallica]; [http://books.google.com/books?id=F2ggn3KnjLQC NYPL]. 1876, [http://books.google.com/books?id=jn0NAAAAQAAJ Oxford].+** <small>Volume 3</small>, 1847. [http://gallica.bnf.fr/ark:/12148/bpt6k77820x Gallica]; [http://books.google.com/books?id=F2ggn3KnjLQC NYPL]. 1876, [http://books.google.com/books?id=jn0NAAAAQAAJ Oxford].
-**<small>Volume 4</small>, 1847. [http://gallica.bnf.fr/ark:/12148/bpt6k778218 Gallica]; [http://books.google.com/books?id=jn0NAAAAQAAJ&printsec=titlepage&source=gbs_summary_r&cad=0#PPA410,M1 Oxford].+** <small>Volume 4</small>, 1847. [http://gallica.bnf.fr/ark:/12148/bpt6k778218 Gallica]; [http://books.google.com/books?id=jn0NAAAAQAAJ&printsec=titlepage&source=gbs_summary_r&cad=0#PPA410,M1 Oxford].
-**<small>Volume 5</small>, 1848. [http://gallica.bnf.fr/ark:/12148/bpt6k77822m Gallica]; [http://books.google.com/books?id=tUUQhN7UESEC NYPL].+** <small>Volume 5</small>, 1848. [http://gallica.bnf.fr/ark:/12148/bpt6k77822m Gallica]; [http://books.google.com/books?id=tUUQhN7UESEC NYPL].
-**<small>Volume 6</small>, 1848. [http://gallica.bnf.fr/ark:/12148/bpt6k77823z Gallica]; [http://books.google.com/books?id=GSEMXsBf-eMC NYPL].+** <small>Volume 6</small>, 1848. [http://gallica.bnf.fr/ark:/12148/bpt6k77823z Gallica]; [http://books.google.com/books?id=GSEMXsBf-eMC NYPL].
-**<small>Volume 7</small>, 1849. [http://gallica.bnf.fr/ark:/12148/bpt6k778249 Gallica]; [http://books.google.com/books?id=tn0NAAAAQAAJ Oxford].+** <small>Volume 7</small>, 1849. [http://gallica.bnf.fr/ark:/12148/bpt6k778249 Gallica]; [http://books.google.com/books?id=tn0NAAAAQAAJ Oxford].
-**<small>Volume 8</small>, 1851. [http://gallica.bnf.fr/ark:/12148/bpt6k77825n Gallica]; [http://books.google.com/books?id=TTi7wIFeSdUC NYPL].+** <small>Volume 8</small>, 1851. [http://gallica.bnf.fr/ark:/12148/bpt6k77825n Gallica]; [http://books.google.com/books?id=TTi7wIFeSdUC NYPL].
-**<small>Volume 9</small>, 1857. [http://gallica.bnf.fr/ark:/12148/bpt6k778260 Gallica]; [http://books.google.com/books?id=lfcXqTMvT6wC NYPL].+** <small>Volume 9</small>, 1857. [http://gallica.bnf.fr/ark:/12148/bpt6k778260 Gallica]; [http://books.google.com/books?id=lfcXqTMvT6wC NYPL].
-**<small>Volume 10</small>, 1866. [http://gallica.bnf.fr/ark:/12148/bpt6k77827b Gallica]; [http://books.google.com/books?id=QYINAAAAYAAJ NYPL].+** <small>Volume 10</small>, 1866. [http://gallica.bnf.fr/ark:/12148/bpt6k77827b Gallica]; [http://books.google.com/books?id=QYINAAAAYAAJ NYPL].
-*''Ludwig Feuerbach in seinem Briefwechsel und Nachlass'' (1874). 2 volumes. [http://books.google.com/books?id=cjUCAAAAQAAJ Oxford]. <small>Vol. 1</small>. [http://books.google.com/books?id=1cek60LKbUkC NYPL]. <small>Vol. 2</small>. [http://books.google.com/books?id=JfoOmgQmb_AC NYPL].+* ''Ludwig Feuerbach in seinem Briefwechsel und Nachlass'' (1874). 2 volumes. [http://books.google.com/books?id=cjUCAAAAQAAJ Oxford]. <small>Vol. 1</small>. [http://books.google.com/books?id=1cek60LKbUkC NYPL]. <small>Vol. 2</small>. [http://books.google.com/books?id=JfoOmgQmb_AC NYPL].
-*''Briefwechsel zwischen Ludwig Feuerbach und Christian Kapp'' (1876). [http://books.google.com/books?id=xi4RAAAAYAAJ Harvard]; [http://books.google.com/books?id=SDoBAAAAQAAJ Oxford].+* ''Briefwechsel zwischen Ludwig Feuerbach und Christian Kapp'' (1876). [http://books.google.com/books?id=xi4RAAAAYAAJ Harvard]; [http://books.google.com/books?id=SDoBAAAAQAAJ Oxford].
== See also == == See also ==
-*''[[Theses on Feuerbach]]'' by Karl Marx (1845). +* ''[[Theses on Feuerbach]]'' by Karl Marx (1845).
 +* [[Philosophical anthropology]]
{{GFDL}} {{GFDL}}

Revision as of 10:42, 14 July 2014

"But certainly for the present age, which prefers the sign to the thing signified, the copy to the original, representation to reality, the appearance to the essence... illusion only is sacred, truth profane. Nay, sacredness is held to be enhanced in proportion as truth decreases and illusion increases, so that the highest degree of illusion comes to be the highest degree of sacredness [...]." -- Ludwig Feuerbach, The Essence of Christianity, cited in The Society of the Spectacle by Guy Debord.


"Man first unconsciously and involuntarily creates God in his own image, and after this God consciously and voluntarily creates man in his own image." --The Essence of Christianity, [...][1], tr. George Eliot

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Ludwig Andreas von Feuerbach (July 28, 1804 – September 13, 1872) was a German philosopher and anthropologist best known for his book The Essence of Christianity, which provided a critique of Christianity which strongly influenced generations of later thinkers, including both Karl Marx and Friedrich Engels.

An associate of Left Hegelian circles, Feuerbach advocated liberalism, atheism and materialism. Many of his philosophical writings offered a critical analysis of religion. His thought was influential in the development of dialectical materialism, where he is often recognized as a bridge between Hegel and Marx.

Contents

Biography

Education

Feuerbach matriculated in the University of Heidelberg with the intention of pursuing a career in the church. Through the influence of Prof. Karl Daub he was led to an interest in the then predominant philosophy of Hegel and, in spite of his father's opposition, enrolled in the University of Berlin in order to study under the master himself. After 22 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. "Theology," he wrote to a friend, "I can bring myself to study no more. 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." These words are a key to Feuerbach's development. He completed his education at Erlangen, at the Friedrich-Alexander-University, Erlangen-Nuremberg with the study of natural science.

Early writings

His first book, published anonymously, Gedanken über Tod und Unsterblichkeit (1830), 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., 1833–1837, 2nd ed. 1844), and Abelard und Heloise (1834, 3rd ed. 1877), he married in 1837 and lived a rural existence at Bruckberg near Nuremberg, supported by his wife's share in a small porcelain factory.

In two works of this period, Pierre Bayle (1838) and Philosophie und Christentum (1839), 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."

Das Wesen des Christentums (The Essence of Christianity)

His most important work, Das Wesen des Christentums (1841), was translated by 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." Treating of God in his various aspects "as a being of the understanding," "as a moral being or law," "as love" and so on. 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 claims, "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 chimaera 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.” It appeals to humankind to give qualities to the idol of their religion because without these qualities a figure such as God would become merely an object, its importance would become obsolete, there would no longer be a feeling of an existence for God. Therefore, Feuerbach says, when humans remove all qualities from God, “God is no longer anything more to him than a negative being.” Additionally, because humans are imaginative, God is given traits and there holds the appeal. 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.e. the view which regards God as having a separate existence over against humankind. 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 1844 by Max Stirner. In his book Der Einzige und sein Eigentum (The Ego and His Own), he attacked Feuerbach as inconsistent in his atheism. The pertinent portions of the books, Feuerbach's reply, and Stirner's counter-reply form an instructive polemics.

After "1848"

During the troubles of 1848-1849 Feuerbach's attack upon orthodoxy made him something of a hero with the revolutionary party; but he never threw himself into the political movement, and indeed lacked the qualities of a popular leader. During the period of the Frankfurt Congress he had given public lectures on religion at Heidelberg. When the diet closed he withdrew to Bruckberg and occupied himself partly with scientific study, partly with the composition of his Theogonie (1857).

In 1860 he was compelled by the failure of the porcelain factory to leave Bruckberg, and he would have suffered the extremity of want but for the assistance of friends supplemented by a public subscription. His last book, Gottheit, Freiheit und Unsterblichkeit, appeared in 1866 (2nd ed., 1890). In 1868 he read the first volume of Marx's Capital and joined the Social-Democratic Party. After a long period of decline, he died on September 13, 1872. He is buried in Johannis-Friedhof Cemetery in Nuremberg, which is also where the artist Albrecht Dürer is interred.

Philosophy

Essentially the thought of Feuerbach consisted in a new interpretation of religion's phenomena, giving an anthropological explanation. Following Schleiermacher’s theses, Feuerbach thought religion was principally a matter of feeling in its unrestricted subjectivity. So the feeling breaks through all the limits of understanding and manifests itself in several religious beliefs. But, beyond the feeling, is the fancy, the true maker of projections of "Gods" and of the sacred in general.

Influence

Karl Marx and Friedrich Engels were strongly influenced by Feuerbach's atheism, though they criticised him for his inconsistent espousal of materialism.

Works

See also




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