Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Beginning with the critique of idealism, in “The German Ideology” (1932), where he talks about Feuerbach, B. Bauer and Stirner, who even call them St. Buer and St. Stirner, for their claim to be theology.
If the essence of idealism is the separation of object and subject, I make a purposeful inversion, the essence of religious thinking for Ludwig Feuerbach is the separation of subject and sensible objects, for for him object consciousness can be, although distinct from itself, a consciousness that coincides shortly thereafter when dealing with the religious object, because of its “transcendence” is exactly what makes it return to self-consciousness, I explain.
For Feuerbach, and the sensitive object is out of being (though ontology here is only an appeal), the religious object is in it, it is an intrinsic object, and neither does it abandon it, its moral consciousness leaves it, it is an intimate object. , and even the most intimate, is the closest of all.
His critique of theology using idealism essentially presupposes a critical judgment, the “difference between the divine and the non-divine, between what is and is not worthy of worship,” so that with this dualism it is possible to play all the essence of the divine in the mass grave of the Ideal.
The consciousness of God is man’s consciousness itself to him, this is the Hegelian idealism made religion: the knowledge of God which is man’s self-knowledge, there is no God-self for man.
The negation of the subject is considered irreligious, and its relation to sensible objects, a negation of the subject, is the atheistic religion of Feuerbach, which Marx will turn to call them the Old Hegelians, and seeks to make their inversion here new now. from object to subject, here is the new “religious” version of the Young Hegelians, like Marx, even criticizing Feuerbach’s main atheistic thesis: “thought comes from the subject,” not the object.
It is no longer about Heaven to Earth,” said Marx, but now “from earth to heaven,” that is, from the object to the subject, the labor force and the production, to their divinization (of the object, of money, economy, etc.). If, for Marx, fetishization was the separation of labor from his instrument of labor and commodity, fetishization may be reification (res – thing) or objectification for these young “Hegelians”, where he sees the separation between subject and object. , in religious fetishism is the separation of (sinful) consumption of the individual (seen in self-awareness) to which the religious must “attend” and live his “concrete”. The fair relationship with money, work, health and education is only a surpassing of the idealistic religious view, its consummation in a man in harmonious relationship with the world, and in this case also beauty, poetry and life. healthy would have a perspective, for the “pure” religious not. This religiosity lacks an asceticism that in fact “elevates” them, although they seem as linked to contemporary themes, actually has an idealistic god and not pretending to be realistic as they would wish, their concrete is the modern state god their economy, or the positivist law and his narrow view of justice.Beginning with the critique of idealism, in “The German Ideology” (1932), where he talks about Feuerbach, B. Bauer and Stirner, who even call them St. Buer and St. Stirner, for their claim to be theology.
If the essence of idealism is the separation of object and subject, I make a purposeful inversion, the essence of religious thinking for Ludwig Feuerbach is the separation of subject and sensible objects, for for him object consciousness can be, although distinct from itself, a consciousness that coincides shortly thereafter when dealing with the religious object, because of its “transcendence” is exactly what makes it return to self-consciousness, I explain.
For Feuerbach, and the sensitive object is out of being (though ontology here is only an appeal), the religious object is in it, it is an intrinsic object, and neither does it abandon it, its moral consciousness leaves it, it is an intimate object. , and even the most intimate, is the closest of all.
His critique of theology using idealism essentially presupposes a critical judgment, the “difference between the divine and the non-divine, between what is and is not worthy of worship,” so that with this dualism it is possible to play all the essence of the divine in the mass grave of the Ideal.
The consciousness of God is man’s consciousness itself to him, this is the Hegelian idealism made religion: the knowledge of God which is man’s self-knowledge, there is no God-self for man.
The negation of the subject is considered irreligious, and its relation to sensible objects, a negation of the subject, is the atheistic religion of Feuerbach, which Marx will turn to call them the Old Hegelians, and seeks to make their inversion here new now. from object to subject, here is the new “religious” version of the Young Hegelians, like Marx, even criticizing Feuerbach’s main atheistic thesis: “thought comes from the subject,” not the object.
It is no longer about Heaven to Earth,” said Marx, but now “from earth to heaven,” that is, from the object to the subject, the labor force and the production, to their divinization (of the object, of money, economy, etc.). If, for Marx, fetishization was the separation of labor from his instrument of labor and commodity, fetishization may be reification (res – thing) or objectification for these young “Hegelians”, where he sees the separation between subject and object. , in religious fetishism is the separation of (sinful) consumption of the individual (seen in self-awareness) to which the religious must “attend” and live his “concrete”. The fair relationship with money, work, health and education is only a surpassing of the idealistic religious view, its consummation in a man in harmonious relationship with the world, and in this case also beauty, poetry and life. healthy would have a perspective, for the “pure” religious not. This religiosity lacks an asceticism that in fact “elevates” them, although they seem as linked to contemporary themes, actually has an idealistic god and not pretending to be realistic as they would wish, their concrete is the modern state god their economy, or the positivist law and his narrow view of justice.