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Ludwig Andreas von Feuerbach (July 28, 1804, Landshut, Lower Bavaria – September 13, 1872) was a German philosopher and anthropologist. He was the fourth son of the eminent jurist Paul Johann Anselm Ritter von Feuerbach. His thought was influential in the development of Marxist dialectic. 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history to mean that existing Western culture and institutional forms — and, in particular, Christianity — would be superseded.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. 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." This attack is
followed up in his most important work, Das Wesen des Christentums (1841), which was translated by George Eliot into 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." 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." 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. 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
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 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." 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. 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. 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). 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.
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.
Karl Marx and Friedrich Engels were strongly influenced by Feuerbach's atheism, though they criticised him for his inconsistent espousal of materialism. |