The Essence of Christianity PDF Download

Author: Ludwig Feuerbach
Publisher: Lulu.com
ISBN: 1565431022
Category : Christianity
Languages : en
Pages : 240

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Author: Ludwig Feuerbach
Publisher: Wipf and Stock Publishers
ISBN: 1532646232
Category : Religion
Languages : en
Pages : 379

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This book, translated for the first time into English, presents the major statement of the philosophy of Ludwig Feuerbach. Here, in his most systematic work, Feuerbach’s thought on religion and on the philosophy of nature achieves its full maturity. Central to the thought of Feuerbach is the concept that man not God is the creator, that divinities are representations of man’s innermost feelings and ideas. Philosophy should turn from theology and speculative rationalism to sound factual anthropology. “My aim in these Lectures,” writes Feuerbach, “is to transform friends of God into friends of man, believers into thinkers, worshippers into workers, candidates for the other world into students of this world, Christians, who on their own confession are half-animal and half-angel, into men––whole men.”

Author: Ludwig Feuerbach
Publisher: Hackett Publishing
ISBN: 9780915145270
Category : Philosophy
Languages : en
Pages : 120

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Principles Of The Philosophy Of The Future by Ludwig Andreas Feuerbach. Translated by Manfred Vogel

Author: Ludwig Feuerbach
Publisher: Univ of California Press
ISBN: 0520906470
Category : Philosophy
Languages : en
Pages : 307

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Never translated before, 'Thoughts on Death and Immortality' was the first published work of Ludwig Feuerbach (1804-1872). The scandal created by portrayal of Christianity as an egoistic and inhumane religion cost the young Hegelian his job and, to some extent, his career. Joining philosophical argument to epigram, lyric, and satire, the work has three central arguments: first, a straightforward denial of the Christian belief in personal immortality; second, a plea for recognition of the inexhaustible quality of the only life we have; and third, a derisive assault on the posturings and hypocrisies of the professional theologians of nineteenth-century Germany.

Author: M. Henry
Publisher: Springer Science & Business Media
ISBN: 9401023913
Category : Philosophy
Languages : en
Pages : 857

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This book was born of a refusal, the refusal of the very philosophy from which it has sprung. After the war, when it had become apparent that the classical tradition, and particularly neo-Kantianism, was breathing its last, French thought looked to Germany for its inspiration and renewal. Jean Hyppolite and Kojeve reintroduced Hegel and the "existentialists" and phenomenologists drew the attention of a curious public to the fundamental investigations of Husserl and Heidegger. If only by being understood as a phenomenological ontology, this books speaks eloquently enough of the debt it owes to these thinkers of genius. The conceptual material which it uses, particn1arly in chapters 1 to 44, outlines the Husserlian and Heideggerian horizon of the investigations. However, it is precisely this horizon which is questioned. In spite of its profundity and achievements, I wanted to show that contemporary ontology pushes to the absolute the presuppositions and the limits of the philosophy of consciousness since Descartes and even of all Western philosophy since the Greeks. An 'External' critique, viz. the opposing of one thesis to another, wonld have no sense whatever. Rather, it is interior to these presuppositions whose insufficiency had to be shown that we placed ourselves; the very concepts which were rejected were also the ones which guided the problem initially.

Author: Ludwig Feuerbach
Publisher: LONDON: KEGAN PAUL, TRENCH, TRÜBNER, & CO
ISBN:
Category :
Languages : en
Pages : 232

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Example in this ebook § 1. The Essential Nature of Man. Religion has its basis in the essential difference between man and the brute—the brutes have no religion. It is true that the old uncritical writers on natural history attributed to the elephant, among other laudable qualities, the virtue of religiousness; but the religion of elephants belongs to the realm of fable. Cuvier, one of the greatest authorities on the animal kingdom, assigns, on the strength of his personal observations, no higher grade of intelligence to the elephant than to the dog. But what is this essential difference between man and the brute? The most simple, general, and also the most popular answer to this question is—consciousness:—but consciousness in the strict sense; for the consciousness implied in the feeling of self as an individual, in discrimination by the senses, in the perception and even judgment of outward things according to definite sensible signs, cannot be denied to the brutes. Consciousness in the strictest sense is present only in a being to whom his species, his essential nature, is an object of thought. The brute is indeed conscious of himself as an individual—and he has accordingly the feeling of self as the common centre of successive sensations—but not as a species: hence, he is without that consciousness which in its nature, as in its name, is akin to science. Where there is this higher consciousness there is a capability of science. Science is the cognisance of species. In practical life we have to do with individuals; in science, with species. But only a being to whom his own species, his own nature, is an object of thought, can make the essential nature of other things or beings an object of thought. Hence the brute has only a simple, man a twofold life: in the brute, the inner life is one with the outer; man has both an inner and an outer life. The inner life of man is the life which has relation to his species, to his general, as distinguished from his individual, nature. Man thinks—that is, he converses with himself. The brute can exercise no function which has relation to its species without another individual external to itself; but man can perform the functions of thought and speech, which strictly imply such a relation, apart from another individual. Man is himself at once I and thou; he can put himself in the place of another, for this reason, that to him his species, his essential nature, and not merely his individuality, is an object of thought. Religion being identical with the distinctive characteristic of man, is then identical with self-consciousness—with the consciousness which man has of his nature. But religion, expressed generally, is consciousness of the infinite; thus it is and can be nothing else than the consciousness which man has of his own—not finite and limited, but infinite nature. A really finite being has not even the faintest adumbration, still less consciousness, of an infinite being, for the limit of the nature is also the limit of the consciousness. The consciousness of the caterpillar, whose life is confined to a particular species of plant, does not extend itself beyond this narrow domain. It does, indeed, discriminate between this plant and other plants, but more it knows not. A consciousness so limited, but on account of that very limitation so infallible, we do not call consciousness, but instinct. Consciousness, in the strict or proper sense, is identical with consciousness of the infinite; a limited consciousness is no consciousness; consciousness is essentially infinite in its nature.1 The consciousness of the [3]infinite is nothing else than the consciousness of the infinity of the consciousness; or, in the consciousness of the infinite, the conscious subject has for his object the infinity of his own nature. To be continue in this ebook

Author: Everest Media
Publisher: Everest Media LLC
ISBN: 1669347923
Category : Religion
Languages : en
Pages : 44

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Please note: This is a companion version & not the original book. Sample Book Insights: #1 Religion is the disuniting of man from himself. It begins with the differentiation of God and man, and man’s own nature, which is the object of religion, is actually different from God’s. #2 The understanding is the part of our nature that is neutral, impassible, and not subject to illusions. It is the pure, passionless light of the intelligence. It is the consciousness of the objective fact as a fact because it is itself an objective nature. #3 God, as a being not finite, not human, not materially conditioned, not phenomenal, is an object of thought. He is the incorporeal, formless, and incomprehensible being. He is known only through abstraction and negation. He is the objective nature of the thinking power. #4 The understanding is the original, primitive being. It is the condition that connects and conditions all things. It is the immediate and unconditioned thing that inquires about the cause of all things because it has its own ground and end in itself. Only that which is nothing deduced, nothing derived, can deduce and construct.

Author: Alain Badiou
Publisher: A&C Black
ISBN: 082649529X
Category : Philosophy
Languages : en
Pages : 561

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A translation of one of the single most important works of recent French philosophy, Badiou's magnum opus, and a must-have for his growing following and anyone interested in contemporary Continental thought.

Author: Søren Kierkegaard
Publisher: Princeton University Press
ISBN: 140084696X
Category : Philosophy
Languages : en
Pages : 401

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This volume contains a new translation, with a historical introduction by the translators, of two works written under the pseudonym Johannes Climacus. Through Climacus, Kierkegaard contrasts the paradoxes of Christianity with Greek and modern philosophical thinking. In Philosophical Fragments he begins with Greek Platonic philosophy, exploring the implications of venturing beyond the Socratic understanding of truth acquired through recollection to the Christian experience of acquiring truth through grace. Published in 1844 and not originally planned to appear under the pseudonym Climacus, the book varies in tone and substance from the other works so attributed, but it is dialectically related to them, as well as to the other pseudonymous writings. The central issue of Johannes Climacus is doubt. Probably written between November 1842 and April 1843 but unfinished and published only posthumously, this book was described by Kierkegaard as an attack on modern speculative philosophy by "means of the melancholy irony, which did not consist in any single utterance on the part of Johannes Climacus but in his whole life. . . . Johannes does what we are told to do--he actually doubts everything--he suffers through all the pain of doing that, becomes cunning, almost acquires a bad conscience. When he has gone as far in that direction as he can go and wants to come back, he cannot do so. . . . Now he despairs, his life is wasted, his youth is spent in these deliberations. Life does not acquire any meaning for him, and all this is the fault of philosophy." A note by Kierkegaard suggests how he might have finished the work: "Doubt is conquered not by the system but by faith, just as it is faith that has brought doubt into the world!."

Author: Ludwig Feuerbach
Publisher:
ISBN: 9781105624001
Category :
Languages : en
Pages : 52

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German speculative philosophy stands in direct contrast to the ancient Solomonic wisdom: Whereas the latter believes that there is nothing new under the sun, the former sees nothing that is not new under the sun; whereas oriental man loses sight of differences in his preoccupation with unity, occidental man forgets unity in his preoccupation with differences; whereas oriental man carries his indifference to the eternally identical to the point of an imbecilic apathy, occidental man heightens his sensibility for the manifold to the feverish heat of the imaginatio luxurians.