is in Dallas and Iman lives in London Canada. This weblog is a
place to share our idea with our friends. We would like to talk about many
interesting subjects like philosophy, Anthropology, Human Rights,
Religion, Ethics, Medicine (especially surgery), Science and Music..
Iman’s question on the nature of experience prophets had gone through is also one of my favourite topics; so instead of giving my thoughts on the matter, I’d rather have a series of posts on this and spend more time researching and pondering .
(b. July 28, 1804, Landshut, Bavaria [now in Germany]--d. Sept. 13, 1872, Rechenberg, Ger.), German philosopher and moralist remembered for his influence on Karl Marx and for his humanistic theologising.
The fourth son of the eminent jurist Paul von Feuerbach, Ludwig Feuerbach abandoned theological studies to become a student of philosophy under G.W.F. Hegel for two years at Berlin. In 1828 he went to Erlangen to study natural science, and two years later his first book, Gedanken über Tod und Unsterblichkeit ("Thoughts on Death and Immortality"), was published anonymously. In this work Feuerbach attacked the concept of personal immortality and proposed a type of immortality by which human qualities are reabsorbed into nature. His Abälard und Heloise (1834) and Pierre Bayle (1838) were followed by Über Philosophie und Christentum (1839; "On Philosophy and Christianity"), in which he claimed "that Christianity has in fact long vanished not only from the reason but from the life of mankind, that it is nothing more than a fixed idea." Continuing this view in his most important work, Das Wesen des Christentums (1841; The Essence of Christianity), Feuerbach posited the notion that man is to himself his own object of thought and religion nothing more than a consciousness of the infinite. The result of this view is the notion that God is merely the outward projection of man's inward nature. In the first part of his book, which strongly influenced Marx, Feuerbach analysed the "true or anthropological essence of religion." Discussing God's aspects "as a being of the understanding," "as a moral being or law," "as love," and others, he argued that they correspond to different needs in human nature. In the second section he analysed the "false or theological essence of religion," contending that the view that God has an existence independent of human existence leads to a belief in revelation and sacraments, which are items of an undesirable religious materialism.
Although Feuerbach denied that he was an atheist, he nevertheless contended that the God of Christianity is an illusion. As he expanded his discussion to other disciplines, including philosophy, he came to see Hegel's principles as quasi-religious and embraced instead a form of materialism that Marx subsequently criticized in his Thesen über Feuerbach (written 1845). Attacking religious orthodoxy during the politically turbulent years of 1848-49, Feuerbach was seen as a hero by many of the revolutionaries. His influence was greatest on such anti-Christian publicists as David Friedrich Strauss, author of the sceptical Das Leben Jesu kritisch bearbeitet (1835-36; The Life of Jesus Critically Examined), and Bruno Bauer, who, like Feuerbach, had abandoned Hegelianism for naturalism. Extremists in the struggle between church and state in Germany later endorsed some of Feuerbach’s views and by those who, like Marx, led the revolt of labour against capitalism. Among his other works are Theogonie (1857) and Gottheit, Freiheit, und Unsterblichkeit (1866; "God, Freedom, and Immortality").