LUDWIG FEUERBACH DAS WESEN DES CHRISTENTUMS PDF

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Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Das Wesen Des Christen Other editions. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.

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Friend Reviews. To see what your friends thought of this book, please sign up. To ask other readers questions about Das Wesen Des Christentums , please sign up. Rui Coelho Man projecting his own reason into an imaginary superlative being, according to Feuerbach.

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Start your review of Das Wesen Des Christentums. Another in the surprisingly large group of books, 'things that, although incomprehensible to people who don't understand Hegel, are read with great relish by people who don't understand Hegel because they can be used to re-affirm preexisting prejudices' see also Marx, Kojeve, all the 'end of history' types, various aesthetic theories, etc etc.

Feuerbach's argument is, roughly, that Christianity is exactly what Hegel said it is, except that 'Geist' is the human species which is probably what H Another in the surprisingly large group of books, 'things that, although incomprehensible to people who don't understand Hegel, are read with great relish by people who don't understand Hegel because they can be used to re-affirm preexisting prejudices' see also Marx, Kojeve, all the 'end of history' types, various aesthetic theories, etc etc.

Feuerbach's argument is, roughly, that Christianity is exactly what Hegel said it is, except that 'Geist' is the human species which is probably what Hegel meant, too. He's far more intelligent and well read than any contemporary atheistical controversialist, and his argument is far better, inasmuch as he doesn't want to destroy religion; he just wants everyone to understand it properly.

If we understand it properly, he says, we'll recognize that all the attributes of God goodness, creativity, intelligence etc are actually attributes of the human species as a whole, even though individuals quite often lack those attributes.

In short, for Feuerbach Christianity is pretty much right, provided that you focus on the predicates of religious statements 'God is good,' 'God is love,' etc The predicates are 'true,' the subject is imaginary. That's a great argument. This book, though, is tiresome for a twenty-first century reader: you really only need the opening chapters and a good knowledge of the Ph.

Much of the rest is elaboration. The whole second part is a tour de force, in which Ludwig shows how his view of religion can explain various theological controversies: can we prove the existence of God? What is the status of revelation vs reason?

What kind of thing is God, if he is a thing? What is the status of philosophical theology? How can we put the Trinity into words? Why do Christians, who profess the gospel of love, hate so many people? None of this is at all interesting, inasmuch as his explanations are pretty mediocre, and many of the issues are dead. It does show, though, that he knows something about the religion he's writing about cf: Dawkins, Hitchens, Harris etc Ludwig's also much better at being a person than those writers.

He doesn't use his attack on religion to drag humanity down; he doesn't want to say we're just animals or we're just matter or any such thing.

He wants to say we're a part of nature, but that that means we have to understand nature much more widely than we usually do. Human activities, social activities, etc. On the definition of nature most people operate under, though, they're supernatural: they can't be explained by natural science.

This is not, for Ludwig, a reason to declare them non-existent or aberrant. View all 3 comments. Yes, there is a God but he is always and only within us and created by us and for us. Feuerbach knows exactly what and where God is in this devastatingly effective critique while considering the anthropology of religion and its theology, and this book is just as relevant to today as it was in People create God for people, and our self-feelings for nature become God because of our essence in being human at least Feuerbach will assert persuasively in this book.

Feuerbach understands Freud better than Freud will 80 years later. We process our world with our senses and create our emotions and then project our feelings on to ourselves from what we believe is the essence of nature outside of us.

We get this sense of the self, the ego, and relate that to how we see our own selves in relation to the other and nature as a whole and make our projections part of us. Perhaps, as cited in this book, the difference between humans and the brute is that humans have created a religion and brutes have not.

The author will further elaborate and say that we have a consciousness beyond the experience and we as individuals see beyond ourselves and understand ourselves as part of a species.

The author quoted St. Aquinas frequently but never mentioned St. I found that odd. Because, a big difference between Aquinas and Bonaventure is that Aquinas would think each angel is of a species and Bonaventure would think each angel is sui generis one of a kind. This is relevant to when Feuerbach gives humans the desire to create beyond ourselves and create dogmatic religions based on faith contradictory to reason and absent of understanding, because we know that we are more than just individuals and we know that we are part of humanity a species.

I read it twice. Oddly, if one were to skip the prologue and omit about 10 or so other paragraphs from this book, one would conclude that this was one of the greatest pro-religious books ever written.

Clearly, Marx was too. The historical development from the Pagan heathen , to the Jew and then to the Christian is laid out with the framework Feuerbach wants to show. The author gives the reason for the Devil, who only cares about his self, and for a more traditional God who cares about his creatures and is a reflection of ourselves and gets perverted by the lens of Luther and Augustine , all of that is in this book and more.

Bonaventure above. He wanted the best that was available. The principles of Kant and Hegel are bantered about in this book. But, by no means would I say that this book is a difficult read. I would say it is an important book and somewhat easily digestible. It influenced others for sure. But, even with that aside, this book is an important and powerful book in its own right. I only wish modern day writers would assume that their readers really want to know and want to be awoken from their dogmatic slumber!

View all 4 comments. This book is the foundation of modern atheism. There is scarcely any argument used today by atheists against the existence of God that Feuerbach had not already discussed in this masterpiece, first published in God is an illusion; God is a delusion; God is a projection of mankind's best qualities unto a creator; God is a father-figure meant to protect us from an uncertain and dangerous world.

God, in short, does not exist in a material sense. Why is it, then, that most atheists have never This book is the foundation of modern atheism.

Why is it, then, that most atheists have never heard of Feuerbach, who has an audience of admirers restricted largely to philosophers and theologians? Two reasons come to mind.

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Das Wesen Des Christentums - Primary Source Edition

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Das Wesen des Christentums.

It explains Feuerbach's philosophy and critique of religion. The book is often considered a classic of humanism and the author's magnum opus. Karl Marx and Friedrich Engels were strongly influenced by the book, although they criticised Feuerbach for his inconsistent espousal of materialism. Feuerbach's theory of alienation would later be used by Marx in his theory of alienation. Rather than simply a polemic, Stirner's work uses Feuerbach's idea of God as a human abstraction as the basis of his critique of Feuerbach. 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.

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