By Ludwig Feuerbach

Crucial paintings of the famed German thinker, this 1841 polemic--in the acclaimed translation by means of the prestigious English novelist George Eliot--asserts that faith and divinity are outward projections of internal human nature. Feuerbach's critique of Hegelian idealism excited fast overseas realization — Marx and Engels have been rather motivated. Feuerbach's atheism is mirrored of their socialist philosophies, and that humanized theology-essentially, a rational method of realizing ideas of God and Christianity-gets its maximum exploration right here. 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 may be considered via any such prism. He is going directly to research the "false" essences ofreligion, together with contradictions in rules of the life of a deity, after which how God and faith are in basic terms expressions of human emotion. this can be crucial heritage interpreting for knowing every thing from Marx's Communist Manifesto to fashionable apolitical philosophies of atheism.

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The religious object is only a pretext, by means of which art or imagination can exercise its dominion over men unhindered. For the religious consciousness, it is true, the sacredness of the image is associated, and necessarily so, only with the sacredness of the object; but the religious consciousness is not the measure of truth. Indeed, the Church itself, while insisting on the distinction between the image and the object of the image, and denying that the worship is paid to the image, has at the same time made at least an indirect admission of the truth, by itself declaring the sacredness of the image.

Sacrae, M. 31). ―If thou wouldst have the Creator, thou must do without the creature. The less of the creature, the more of God. ‖ – J. Tauler (Postilla. Hamburg, 1621, P. 3I2). ‖ – G. Arnold (Von Verschmähung der Welt. Wahre Abbild der Ersten Christen, L. 4, C. ] God as God, as a simple being is the being absolutely alone, solitary – absolute solitude and self-sufficingness; for that only can be solitary which is self-sufficing. To be able to be solitary is a sign of character and thinking power.

God as God, to a special being, a special faculty. That which theology designates as the image, the similitude of the Trinity, we must take as the thing itself, the essence, the archetype, the original; by this means we shall solve the enigma. The so-called images by which it has been sought to illustrate the Trinity, and make it comprehensible, are principally: mind, understanding, memory, will, love – mens, intellectus, memoria, voluntas, amor or caritas. God thinks, God loves; and, moreover, he thinks, he loves himself ; the object thought, known, loved, is God himself.

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