Feuerbach and the Interpretation of ReligionAnnotation. Ludwig Feuerbach is traditionally regarded as a significant but transitional figure in the development of nineteenth-century German thought. Readings of Feuerbach's The Essence of Christianity tend to focus on those features which made it seem liberating to the Young Hegelians: namely, its criticism of reification as abstraction, and its interpretation of religion as alienation. In this book, Van Harvey claims that this is a limited and inadequate view of Feuerbach's work, especially of his critique of religion. The author argues that Feuerbach's philosophical development led him to a much more complex and interesting theory of religion which he expounded in works which have been virtually ignored hitherto. By exploring these works, Harvey gives them a significant contemporary re-statement, and brings Feuerbach into conversation with a number of modern theorists of religion. |
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Conteúdo
| 25 | |
| 67 | |
| 101 | |
Feuerbachs intellectual development | 134 |
The new bipolar model of religion | 161 |
The new interpretative strategy | 198 |
Feuerbach and contemporary projection theories | 229 |
Feuerbach anthropomorphism and the need for religious illusion | 281 |
Select bibliography | 310 |
Index | 315 |
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Termos e frases comuns
abstract alienation anthropomorphism appear argued argument arises attempt attributes basic Becker become believed Berger called causes chapter Christentums Christianity claim concept concerned consciousness Consequently contemporary contrast criticism culture death dependent desire distinction divine doctrine earlier Essence of Christianity essential example existence experience explain expression external fact faith feeling Feuerbach Freud function given gods grid hand Hegel Hegelian hence human idea imagination important individual intellectual interesting interpretation issue later Lectures less limits live longing Luther Marx meaning mind namely nature notion object objectification organism original perception perfect philosophy possible practical predicates principle projection readers reality reason regarded relationship religion religious religious projection sacred seems seen self-consciousness sense simply social species Spirit structure suggests theologians theology theory things Thou thought true truth turn understand universal Vorlesungen wish writings
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Página 247 - Without further ado, then, a religion is: (1) a system of symbols which acts to (2) establish powerful, pervasive, and longlasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.
Página 243 - A particular way is adopted of dealing with any internal excitations which produce too great an increase of unpleasure: there is a tendency to treat them as though they were acting, not from the inside, but from the outside, so that it may be possible to bring the shield against stimuli into operation as a means of defence against them.
Página 243 - The most striking characteristic of symptomformation in paranoia is the process which deserves the name of projection. An internal perception is suppressed, and, instead, its content, after undergoing a certain degree of distortion, enters consciousness in the form of an external perception.
Página 27 - Man— this is the mystery of religion— projects his being into objectivity, and then again makes himself an object to this projected image of himself thus converted into a subject...
Página 307 - What are we to make of a creation in which the routine activity is for organisms to be tearing others apart with teeth of all types — biting, grinding flesh, plant stalks, bones between molars, pushing the pulp greedily down the gullet with delight, incorporating its essence into one's own organization, and then excreting with foul stench and gasses the residue.
Página 121 - Religion is the childlike condition of humanity; but the child sees his nature - man - out of himself; in childhood a man is an object to himself, under the form of another man. Hence the historical progress of religion consists in this: that what by an earlier religion was regarded as objective, is now recognized as subjective; that is, what was formerly contemplated and worshipped as God is now perceived to be something human.
Página 127 - ... wretched? How, then, art thou compassionate and not compassionate, O Lord, unless because thou art compassionate in terms of| our experience, and not compassionate in terms of/ thy being. Truly, thou art so in terms of our experience, but thou art not so in terms of thine own. For, when thou beholdest us in our wretchedness, we experience the effect of compassion, but thou dost not experience the feeling.
Página 277 - Put simply, this would imply that man projects ultimate meanings into reality because that reality is, indeed, ultimately meaningful, and because his own being (the empirical ground of these projections) contains and intends these same ultimate meanings.
Página 237 - On the contrary, the patient sees in him the return, the reincarnation, of some important figure out of his childhood or past, and consequently transfers on to him feelings and reactions which undoubtedly applied to this prototype.
Página 46 - Hence, he alone is the true atheist to whom the predicates of the Divine Being,— for example, love, wisdom, justice, are nothing; not he to whom merely the subject of these predicates is nothing.
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Informações bibliográficas
| Título | Feuerbach and the Interpretation of Religion Edição 1 de Cambridge Studies in Religion and Critical Thought Feuerbach and the Interpretation of Religion, Van Austin Harvey |
| Autor | Van A. Harvey |
| Edição | ilustrada |
| Editora | Cambridge University Press, 1997 |
| ISBN | 0521586305, 9780521586306 |
| Num. págs. | 319 páginas |
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