Ludwig Feuerbach

Ludwig Feuerbach
German philosopher
BIOGRAPHY
Ludwig Feuerbach, in full Ludwig Andreas Feuerbach (born July 28, 1804, Landshut, Bavaria [Germany]—died September 13, 1872, Rechenberg, Germany), German philosopher and moralist remembered for his influence on Karl Marx and for his humanistic theologizing.
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.”
BODY
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 that religion is nothing more than a consciousness of the infinite. In the first part of his book, which strongly influenced Marx, Feuerbach analyzed 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 analyzed 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 skeptical Das Leben Jesu kritisch bearbeitet (1835–36; The Life of Jesus Critically Examined), and Bruno Bauer, who, like Feuerbach, had abandoned Hegelianism for naturalism.

ANALYSIS
One of Ludwig Feuerbach’s important work is ‘’The Essence of Christianity’’ The book had significant influence among European intellectuals of the early nineteenth century, including philosophical atheists such as Karl Marx. Ludwig Feuerbach’s text was especially important in the broader historical context of political confrontation with forms of nineteenth century religion perceived to be in “unholy” alliance with repressive political authority. Despite its fundamental critique of normative Jewish and Christian theology, The Essence of Christianity has remained important for a range of thinkers as theologically diverse as Swiss theologian Karl Barth and Jewish philosopher Martin Buber. Feuerbach’s central thesis is that Christian religion has “projected” and thus “displaced” qualities of human consciousness onto “sacred” objects, and by doing so, it has misrepresented the true essence of religion and the fundamental reality of human nature and human consciousness. By constructing the sacred as an “object” that is external to the human being, religion has alienated humankind from the truth of its own nature. For example, the divine entities that Christianity calls “God” or “Christ” are actually human capacities for “understanding,” “creativity,” and “love,” but these human qualities have been falsely construed by religion as being the characteristics of a separate and supernatural being. For Feuerbach, there is no objectively real supernatural realm: God does not exist as a distinct supernatural reality. Instead, God is created by the human “subjective” capacity to imagine God’s existence. Like all aspects of existence, human imagination is an expression of “nature.” For Feuerbach, the starting point for all philosophy (including theology) is the human being, as both individual and species. . One of  Ludwig Feuerbach famous quote is "The law holds man in bondage;love makes him free". -It says that Love is powerful. The result of this view is the notion that God is merely the outward projection of man’s inward nature.
CONCLUSION
I conclude that If Feuerbach’s philosophy of religion is not adequate, you may ask, then what contributions does he give to religious studies in general?  Should we all together abandon him to the ruins of post-Hegelian reductionism?  I am of the opinion that we should not.  Feuerbach does contribute to the rise of inquiry into religious epistemology, philosophy of religion, and psychology of religion, by posing the great questions regarding human conceptions of God.  Feuerbach challenges the religious experientialist’s to take a further look and question whether they have made God in their own image, whether things seem to good to be true, and whether they can provide any warrant for their theology.  Likewise, Feuerbach reminds scholastic theologians that humans are psychological beings, attempting to cope with the world around them, and that many run to religion for these very reasons.