The Essence of Christianity. Feuerbach Ludwig

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СКАЧАТЬ but in truth and reality nothing. Therefore – this is the moral of the fable – we should not, as is the case in theology and speculative philosophy, make real beings and things into arbitrary signs, vehicles, symbols, or predicates of a distinct, transcendent, absolute, i. e., abstract being; but we should accept and understand them in the significance which they have in themselves, which is identical with their qualities, with those conditions which make them what they are: – thus only do we obtain the key to a real theory and practice. I, in fact, put in the place of the barren baptismal water, the beneficent effect of real water. How “watery,” how trivial! Yes, indeed, very trivial. But so Marriage, in its time, was a very trivial truth, which Luther, on the ground of his natural good sense, maintained in opposition to the seemingly holy illusion of celibacy. But while I thus view water as a real thing, I at the same time intend it as a vehicle, an image, an example, a symbol, of the “unholy” spirit of my work, just as the water of Baptism – the object of my analysis – is at once literal and symbolical water. It is the same with bread and wine. Malignity has hence drawn the conclusion that bathing, eating, and drinking are the summa summarum, the positive result of my work. I make no other reply than this: If the whole of religion is contained in the Sacraments, and there are consequently no other religious acts than those which are performed in Baptism and the Lord’s Supper; then I grant that the entire purport and positive result of my work are bathing, eating, and drinking, since this work is nothing but a faithful, rigid, historico-philosophical analysis of religion – the revelation of religion to itself, the awakening of religion to self-consciousness.

      I say an historico-philosophical analysis, in distinction from a merely historical analysis of Christianity. The historical critic – such a one, for example, as Daumer or Ghillany – shows that the Lord’s Supper is a rite lineally descended from the ancient cultus of human sacrifice; that once, instead of bread and wine, real human flesh and blood were partaken. I, on the contrary, take as the object of my analysis and reduction only the Christian significance of the rite, that view of it which is sanctioned Christianity, and I proceed on the supposition that only that significance which a dogma or institution has in Christianity (of course in ancient Christianity, not in modern), whether it may present itself in other religions or not, is also the true origin of that dogma or institution in so far as it is Christian. Again, the historical critic, as, for example, Lützelberger, shows that the narratives of the miracles of Christ resolve themselves into contradictions and absurdities, that they are later fabrications, and that consequently Christ was no miracle-worker, nor, in general, that which he is represented to be in the Bible. I, on the other hand, do not inquire what the real, natural Christ was or may have been in distinction from what he has been made or has become in Supernaturalism; on the contrary, I accept the Christ of religion, but I show that this superhuman being is nothing else than a product and reflex of the supernatural human mind. I do not ask whether this or that, or any miracle can happen or not; I only show what miracle is, and I show it not à priori, but by examples of miracles narrated in the Bible as real events; in doing so, however, I answer or rather preclude the question as to the possibility or reality of necessity of miracle. Thus much concerning the distinction between me and the historical critics who have attacked Christianity. As regards my relation to Strauss and Bruno Bauer, in company with whom I am constantly named, I merely point out here that the distinction between our works is sufficiently indicated by the distinction between their objects, which is implied even in the title-page. Bauer takes for the object of his criticism the evangelical history, i. e., biblical Christianity, or rather biblical theology; Strauss, the System of Christian Doctrine and the Life of Jesus (which may also be included under the title of Christian Doctrine), i. e., dogmatic Christianity, or rather dogmatic theology; I, Christianity in general, i. e., the Christian religion, and consequently only Christian philosophy or theology. Hence I take my citations chiefly from men in whom Christianity was not merely a theory or a dogma, not merely theology, but religion. My principal theme is Christianity, is Religion, as it is the immediate object, the immediate nature, of man. Erudition and philosophy are to me only the means by which I bring to light the treasure hid in man.

      I must further mention that the circulation which my work has had amongst the public at large was neither desired nor expected by me. It is true that I have always taken as the standard of the mode of teaching and writing, not the abstract, particular, professional philosopher, but universal man, that I have regarded man as the criterion of truth, and not this or that founder of a system, and have from the first placed the highest excellence of the philosopher in this, that he abstains, both as a man and as an author, from the ostentation of philosophy, i. e., that he is a philosopher only in reality, not formally, that he is a quiet philosopher, not a loud and still less a brawling one. Hence, in all my works, as well as in the present one, I have made the utmost clearness, simplicity, and definiteness a law to myself, so that they may be understood, at least in the main, by every cultivated and thinking man. But notwithstanding this, my work can be appreciated and fully understood only by the scholar, that is to say, by the scholar who loves truth, who is capable of forming a judgment, who is above the notions and prejudices of the learned and unlearned vulgar; for although a thoroughly independent production, it has yet its necessary logical basis in history. I very frequently refer to this or that historical phenomenon without expressly designating it, thinking this superfluous; and such references can be understood by the scholar alone. Thus, for example, in the very first chapter, where I develop the necessary consequences of the standpoint of Feeling, I allude to Jacobi and Schleiermacher; in the second chapter I allude chiefly to Kantism, Scepticism, Theism, Materialism and Pantheism; in the chapter on the “Standpoint of Religion,” where I discuss the contradictions between the religious or theological and the physical or natural-philosophical view of Nature, I refer to philosophy in the age of orthodoxy, and especially to the philosophy of Descartes and Leibnitz, in which this contradiction presents itself in a peculiarly characteristic manner. The reader, therefore, who is unacquainted with the historical facts and ideas presupposed in my work, will fail to perceive on what my arguments and ideas hinge; no wonder if my positions often appear to him baseless, however firm the footing on which they stand. It is true that the subject of my work is of universal human interest; moreover, its fundamental ideas, though not in the form in which they are here expressed, or in which they could be expressed under existing circumstances, will one day become the common property of mankind: for nothing is opposed to them in the present day but empty, powerless illusions and prejudices in contradiction with the true nature of man. But in considering this subject in the first instance, I was under the necessity of treating it as a matter of science, of philosophy; and in rectifying the aberrations of Religion, Theology, and Speculation, I was naturally obliged to use their expressions, and even to appear to speculate, or – which is the same thing – to turn theologian myself, while I nevertheless only analyse speculation, i. e., reduce theology to anthropology. My work, as I said before, contains, and applies in the concrete, the principle of a new philosophy suited – not to the schools, but – to man. Yes, it contains that principle, but only by evolving it out of the very core of religion; hence, be it said in passing, the new philosophy can no longer, like the old Catholic and modern Protestant scholasticism, fall into the temptation to prove its agreement with religion by its agreement with Christian dogmas; on the contrary, being evolved from the nature of religion, it has in itself the true essence of religion, – is, in its very quality as a philosophy, a religion also. But a work which considers ideas in their genesis and explains and demonstrates them in strict sequence, is, by the very form which this purpose imposes upon it, unsuited to popular reading.

      Lastly, as a supplement to this work with regard to many apparently unvindicated positions, I refer to my articles in the Deutsches Jahrbuch, January and February 1842, to my critiques and Charakteristiken des modernen After-christenthums, in previous numbers of the same periodical, and to my earlier works, especially the following: —P. Bayle. Ein Beitrag zur Geschichte der Philosophie und Menschheit, Ausbach, 1838, and Philosophie und Christenthum, Mannheim, 1839. In these works I have sketched, with a few sharp touches, the historical solution of Christianity, and have shown that Christianity has in fact long vanished, not only from the reason but from the life of mankind, that it is СКАЧАТЬ