By Peter C. Caldwell
The thinker of faith and critic of idealism, Ludwig Feuerbach had a far-reaching effect on German radicalism round the time of the Revolution of 1848. This highbrow heritage explores how Feuerbach’s critique of faith served as a rallying element for radicals, and the way they ironically sought to create a brand new, post-religious type of religiosity as a part of the innovative goal. At factor for the Feuerbachian radicals was once the emergence of a humanity emancipated from the limitations of mere associations, capable of convey itself freely and harmoniously. Caldwell additionally touches on Moses Hess, Louise Dittmar, and Richard Wagner in his dialogue of the time. This publication reconstructs the character of Feuerbach’s radicalism and indicates the way it encouraged early works of socialism, feminism, and musical modernism.
“This is a wonderful paintings. the writer explains rather well and with massive readability Feuerbach’s ideas--no small accomplishment, in view of the notoriously cloudy language of Hegelian philosophy. Caldwell’s demonstration of the effect of Feuerbach’s inspiration at the figures he considers (an attention-grabbing and extremely assorted team of people) is eminently convincing.”--Jonathan Sperber, Curator's Professor and division Chair, division of historical past, college of Missouri
“A effective, cutting edge paintings of highbrow historical past. Caldwell reconstructs a occasionally missed aspect of the philosophical origins of the heritage of German radical proposal, unearthing a few of its forgotten strength for later counter-cultural pursuits, but additionally exhibiting how, within the palms of Wagner, one present of post-Feuerbachian suggestion veered into extra risky waters of fable and racism.”--Dr. Andrew Bonnell, Senior Lecturer, historical past and Convener of historical past self-discipline, university of HPRC, college of Queensland, Australia
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Additional info for Love, Death, and Revolution in Central Europe: Ludwig Feuerbach, Moses Hess, Louise Dittmar, Richard Wagner
Feuerbach viewed himself as a reformer, a new Martin Luther, as the embodiment of radicalism in Germany before the Revolution of 1848. In the first, dense chapter of The Essence of Christianity, Feuerbach located the “essential nature of man” in consciousness: it was humans’ consciousness of themselves as a species, as a set of subjects who possess a collective knowledge, he asserted, that distinguished humans from other animals. This distinction between human and animal on the basis of consciousness could lead to two quite different conclusions: either that humans had a quantitatively better knowledge of the world than animals, or that they had a qualitatively different one.
41 Popular religion expressed the essence of man as determined by external forces, as suffering, as finite rather than infinite, and as multiple and divided rather than as a whole. Even though Feuerbach rejected theological abstractions, not all abstractions disappeared from his thought. As noted already, the individual human was part of a larger unity he called humanity: [H]uman nature presents an infinite abundance of difference predicates, and for that very reason it presents an infinite abundance of different individuals.
The radical Young Hegelian Max Stirner, part of the circle around Bruno Bauer in Berlin, quickly saw that when Feuerbach replaced “God” with “man,” he replicated what he attacked. “Haven’t we seen the priest again then? Who is his god? Man with a capital M! What’s the divine? ”49 The redemption that Feuerbach sought in this critique of God seemed to reverse theological priorities, but it did not dismantle theological structures. The same was true Feuerbachian Radicalism ● 23 of the many movements and individuals that tapped into Feuerbach’s ideas.
Love, Death, and Revolution in Central Europe: Ludwig Feuerbach, Moses Hess, Louise Dittmar, Richard Wagner by Peter C. Caldwell