Фейербах и Маркс

The discussion of materialism and Karl Marx's views, followed by Feuerbach's critique of classical philosophy, particularly Kant, Schilling, Pihity, and Hegel.

Feuerbach's initial studies at the theological faculty of Erlangen University, his switch to the philosophy faculty at Berlin University after becoming disillusioned with theology, and his exposure to Hegel's lectures and works.

Feuerbach's major works on the critique of Hegel's philosophy, essence of Christianity, future philosophy, and the question of immortality from an anthropological perspective.

Feuerbach's shift towards materialist anthropology, his critique of Hegel's philosophy as abstract and theological, and his emphasis on material substance as primary.

Exploration of Feuerbach's concept of nature as the totality of sensory perceptions, his rejection of idealism, and his monistic view of material substance.

Feuerbach's criticism of religion as rationalized illusion, his comparison of Hegel's philosophy to religion, and the development of his materialist philosophy emphasizing material existence over abstract ideas.

Feuerbach's establishment of anthropological principles, his focus on human centrality in philosophical problem-solving, and his critique of religion and its influence on human beliefs and emotions.

Feuerbach's argument on the opposition between philosophy and religion, emphasizing knowledge in philosophy and faith in religion, and his critique of religious illusions.

Feuerbach's exploration of religious beliefs originating from human fears, hopes, and ideals, and the role of religion in compensating for earthly shortcomings through belief in a transcendental deity.

Feuerbach's perspective on religion as essential to human existence, serving as a source of comfort, inspiration, and idealization, primarily driven by human emotions and aspirations.

Feuerbach believed that the essence of religion is the transfer of human essence to an ideal human figure, resulting in alienation of humans from themselves and the creation of idealized attributes similar to those of a god.

Religion leads to alienation of humans from themselves, creating a division between the ideal and real selves, ultimately enslaving humans through their own fantasies.

Feuerbach emphasized the importance of earthly and human aspects in religion, promoting the idea that love between humans should be elevated to a form of divine connection.

Feuerbach discussed the evolution of religions from polytheism to Christianity and the idea of the non-existence of God, culminating in anthropotheism where humans worship themselves.

Feuerbach advocated for humanizing religion by bringing it down to earth, emphasizing the unity of human essence and rejecting promises of an afterlife, focusing on living concrete life.

Feuerbach's philosophy of love highlighted the unity between loving someone and loving God, emphasizing the importance of loving and understanding humans to truly know them.

Feuerbach proposed that true happiness and social harmony can be achieved through mutual respect and a sense of divinity among humans, leading to an ideal earthly religion.

Feuerbach criticized the opposition between ethical norms and natural human desires, suggesting that vices result from unmet virtues due to societal conditions not aligning with human nature.

Feuerbach's epistemology is rooted in sensualism, highlighting the role of senses in acquiring knowledge and understanding the world, acknowledging the rationality of human senses.

The speaker discusses the universal nature of humans, distinguishing feelings between humans and animals. Humans lack the sense of smell that hunting dogs have, indicating the freedom and indifference of human senses to specific odors. The speaker emphasizes the importance of feelings in elevating above specific limits and connecting them to needs, leading to independent thinking.

Feelings such as smell and taste in humans are elevated to spiritual and scientific acts, providing reliable material for understanding truth. The speaker rejects the idea that truth is solely present in feelings, emphasizing the role of thinking in understanding truth and distinguishing between sensory and intellectual beings.

The speaker challenges the view that philosophy separate from senses is unreliable, highlighting the need for both senses and thinking to comprehend truth. He asserts that truth is not directly present in sensations but is revealed through intellectual thinking and the criteria set by feelings.

The speaker explains that truth is revealed to humans through thinking, with feelings serving as a criterion rather than the source of truth. He emphasizes that human senses are not independent entities and require thinking for understanding, even in pure sensory perceptions.

The speaker provides examples to illustrate epistemological concepts, such as distinguishing the sun astronomically from its sensory perception. He emphasizes that while sensory perception provides visibility, true understanding is derived through intellectual reasoning, highlighting the complementary relationship between sensory and intellectual perception.

The speaker emphasizes the organic connection between human senses and thinking, stating that they act synchronously in their respective domains. He stresses the importance of isolating and fixing objects of attention for both sensory perception and intellectual reasoning, highlighting the complementary nature of senses and thinking.

Feuerbach's ideas had a significant impact on subsequent philosophical thought, influencing Russian revolutionary democrats and biologists of the 19th century.

Karl Marx was born in 1818 into a Jewish family with a religious upbringing. His father, influenced by Christianity, became a lawyer due to limited career options for Jews.

Marx's upbringing in a religious environment led him to adopt his own philosophical views, influenced by Christianity. He later developed his philosophical ideas, leading to the writing of the Communist Manifesto in his 30s.

Marx criticized Feuerbach's idealistic views and Hegel's philosophical system, rejecting traditional theories and focusing on creating a social theory known as historical materialism.

Marxism marks a departure from traditional philosophical systems, emphasizing materialism and historical analysis over abstract ideas, leading to the development of dialectical and historical materialism.

Humans do not need to invent any self-understanding or substances within themselves. The key premise is the existence of living human individuals who produce means of life through work, making the main characteristic of humans the production of tools.

The differentiation of humans from animals based on consciousness and the development of the idea of labor. The concept of material production distinguishing humans from animals through the production of tools and the historical aspect of human development.

The division of labor leads to the growth of productive forces and the criterion of progress according to Marx. The emergence of class divisions in society due to the development of productive forces and the main contradiction arising from this development.

Explanation of the base and superstructure concept determining the economic formation, the relations of production, and the influence of ideology, politics, culture, and religion based on the mode of production.

The interaction between the base and superstructure influences the societal development and class divisions. The critique and analysis of Marx's teachings on the base and superstructure and the role of ideology in societal changes.

Understanding historical events based on the impact of production levels. The recognition of factors influencing the production process as primary in shaping historical processes and the evolution of economic formations.

The societal formation comprising the economic base, political-legal superstructure, social structure, culture, and worldview. The interdependence of these elements shaping society's organization and development.

The transition between feudal and capitalist societies, the involvement of classes in production, and the growth of ideology in a capitalist society. The critical analysis of the base and superstructure theory and its implications.

The critique of Marx's theory on the base and superstructure regarding their interconnectedness and the role of ideology in societal changes. The influence of the superstructure on the base and its significance in societal development.

Discusses the concept of societal formations transitioning through different economic systems such as primitive community, slave-owning, feudal, capitalist, and communist formations with the evolution of social consciousness and history.

Explains the evolution from one formation to another, highlighting the transition from feudal to capitalist formations through revolutions led by capitalists, ultimately leading towards the emergence of a communist formation.

Details the characteristics of a communist formation as the final and most advanced societal formation, emphasizing the classless society, productive relations, and the revolutionary process leading to a new socio-political system.

Explores Marxist philosophy, focusing on the relationship between societal structure and consciousness, the role of dominant classes in shaping societal ideologies, and the practical application of philosophical concepts for societal change.

Compares communism and socialism, highlighting the distinctions in ownership, labor distribution, and class structure, pointing out the differences in societal values, wealth distribution, and access to resources between the two systems.

Discusses the concept of alienation in capitalist societies, addressing the detachment of individuals from their essence, labor, and self-realization within the capitalist production process, leading to societal contradictions and value distortions.

Communism provides social protection including healthcare and education. It ensures services are free but may not always function effectively.

Leaders of socialist states maintain stability and control through economic planning and regulation. Income equality and lack of desire for personal wealth are emphasized.

Building an ideal socialist society proves difficult due to issues like absolute power, lack of motivation for work, and uncertainty about future generations' welfare.