By Ludwig Feuerbach
Crucial paintings of the famed German thinker, this 1841 polemic--in the acclaimed translation via the distinguished English novelist George Eliot--asserts that faith and divinity are outward projections of internal human nature. Feuerbach's critique of Hegelian idealism excited instant foreign awareness — Marx and Engels have been quite encouraged. Feuerbach's atheism is mirrored of their socialist philosophies, and that humanized theology-essentially, a rational method of figuring out thoughts of God and Christianity-gets its maximum exploration the following. within the Essence of Christianity, Feuerbach discusses the "true or anthropological" root of faith, exploring how every thing from the character of God to the mysteries of mysticism and prayer will be seen via this kind of prism. He is going directly to study the "false" essences ofreligion, together with contradictions in principles of the life of a deity, after which how God and faith are simply expressions of human emotion. this is often crucial heritage examining for realizing every little thing from Marx's Communist Manifesto to trendy apolitical philosophies of atheism.
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An important paintings of the famed German thinker, this 1841 polemic--in the acclaimed translation by means of the distinguished English novelist George Eliot--asserts that faith and divinity are outward projections of internal human nature. Feuerbach's critique of Hegelian idealism excited instant overseas cognizance — Marx and Engels have been fairly inspired.
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Extra info for The Essence of Christianity
Ludwig Feuerbach Religion, at least the Christian, is abstraction from the world; it is essentially inward. The religious man leads a life withdrawn from the world, hidden in God, still, void of worldly joy. , abstractly and philosophically expressed, the non-existence of the world. God, as an extramundane being is however nothing else than the nature of man withdrawn from the world and concentrated in itself, freed from all worldly ties and entanglements, transporting itself above the world, and positing itself in this condition as a real objective being; or, nothing else than the consciousness of the power to abstract oneself from all that is external, and to live for and with oneself alone, under the form which this power takes in religion, namely, that of a being distinct, apart from man.
The barbarism of the Middle Ages disappeared before the revival of language. As we can conceive nothing else as a Divine Being than the Rational which we think, the Good which we love, the Beautiful which we perceive; so we know no higher spiritually operative power and expression of power than the power of the Word. ‖ – Luther, Th. i. P. ] God is the sum of all reality. All that man feels or knows as a reality he must place in God or regard as God. Religion must therefore be conscious of the power of the word as a divine power.
Or shall I share only the gain and not the cost also? Do I know merely that he has redeemed me? Do I not also know the history of His suffering? Should it be an object of cold remembrance to me, or even an object of rejoicing, because it has purchased my salvation? Who can think so – who can wish to be exempt from the sufferings of his God? The Christian religion is the religion of suffering. ‖ – Luther (Th. iv. s. ] The images of the crucified one which we still meet with in all churches, represent not the Saviour, but only the crucified, the suffering Christ.
The Essence of Christianity by Ludwig Feuerbach