Feuerbach's Philosophy of the Future

However, with Feuerbach's (1957, 1986) self-assertion, world nature and hu adult male beings were characterized in a quite different valet de chambrener. Mankind was today seen as a collective of real, physical and sensuous beings. The carcass and the ego were fundamentally equated. Unlike the "old philosophers," the new philosophers root themselves and their thinking in the senses and philosophical inquiry shifted from a have that attempted to eradicate the phenomenological experience and emphasize pure estimation to the notion that it is only in accord with the human race sensory(a) experience that mankind's nature can fully be known.

Feuerbach's (1957, 1986) assertion and its import was part and parcel of his philosophical notions of God. Indeed, Feuerbach (1957) stated that the Christian notion that man is involved in a superordinate-subordinate kin with a non-corporeal Spirit, namely God, is a self-alienating concept. According to Feuerbach, the truth is that it was man who created God and he did so through investing Him with essentially human attributes. However, in this Christian conceptualization of God, Feuerbach pointed out that the soundly attributes, the noble attributes, the values and beliefs that make man worthy and worthy were then associated with God while the negative attributes are associated with man and this is the process that is said to breed self-alienation.

Schoenfeld (1987) presents a strong line of work that the self-alienating thesis of Feuer

Lamont, C. (1997). The philosophical system of humanism. Amherst, new(a) York: Humanist Press.

Hegel, Jamros (1994) states, matte that what humankind most needed was a new way of thinking, and proposed a process that involved hostile thinking, the dialectical method. Thus, it is not the physical but the mind that is the sovereign process in Hegelian theory. The ego becomes the real earthly concern but it is devoid of all personality and subjective properties.

Jamros, D. P. (1994). The human shape of God: Religion in Hegel's phenomenology of spirit. New York: paragon House.

What connection does Feuerbach's basic assertion (motto) have to Hegelian philosophy? Jamros (1994) points out that Hegel is an "old philosopher" whose notion of God, while as negating as Feuerbach's, is nonetheless not rooted in sense knowledge. As Jamros notes, Hegel's view was that sense knowledge cannot explain itself and therefore knowledge must be sought via in an inward geographic expedition of mind.

Feuerbach, L. (1986). Principles of the philosophy of the future. Cambridge, MA: Hackett Publishing Company. (Translated by Zawar Hanfi ).

Lamont (1997) points out that Feuerbach felt that human beings' basic problem was the self-alienation that was bred from shirking the burden of its providential attributes. He noted that humankind created the devil as the whipping boy for the evil that is done by man and then placed God in the position of a paradoxical scapegoat to take the burden of our holiness and righteousness away as we wanted the responsibility associated with neither. Feuerbach, Lamont states, thought that conventional theists were those erecting for themselves a false God instead of honoring the real divinity within them.

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