La religión entre la crítica racionalista y las corrientes posmodernistas

2016 ◽  
Vol 48 (51) ◽  
pp. 97
Author(s):  
H.C.F. Mansilla

<p class='p1'>La crítica racionalista de los fenómenos religiosos se originó en la Antigüedad clásica y posteriormente en la Ilustración y continuó hasta el posmodernismo actual. Los aportes de Ludwig Feuerbach, Karl Marx, Sigmund Freud y Friedrich Nietzsche han sido decisivos. Estos análisis de la religión, centrados en el desilusionamiento sistemático, son reconstruidos someramente y sometidos a crítica. El artículo plantea la necesidad de una religiosidad intelectual, pero se distancia del primer protestantismo (Martín Lutero) y de sus consecuencias sociopolíticas. Se postula la continuada necesidad de un primer principio que dé sentido a todos los otros fenómenos y que evite el relativismo total.</p>

Author(s):  
Herwansyah Herwansyah

The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition


2005 ◽  
Vol 9 (2) ◽  
pp. 17
Author(s):  
Alzira Lobo de Arruda Campos

As ciências humanas discutiram a questão da interdisciplinaridade ao longo do século XX. Mas, já no século anterior, figuras notáveis, como Wilhelm Dilthey e Karl Marx, questionavam-se sobre os paradigmas monistas da explicação e da compreensão. Interrogação reproduzida, entre muitos, por Sigmund Freud, Max Weber, Claude Lévi-Strauss, Fernand Braudel, Michel Serres. Em Educação, o grupo de Doutorado em Ciências da Educação, de Paris VIII, há 30 anos adotou a multirreferencialidade como metodologia hegemônica.


Philosophy ◽  
1991 ◽  
Vol 66 (257) ◽  
pp. 269-282 ◽  
Author(s):  
Antony Flew

‘Karl Marx was a German philosopher.’ It is with this seminal sentence that Leszek Kolakowski begins his great work on The Main Currents of Marxism: its Rise, Growth and Dissolution (Oxford: Clarendon, 1978). Both the two terms in the predicate expression are crucial. It is most illuminating to think of Marx as originally a philosopher, even though nothing in his vastly voluminous works makes any significant contribution to philosophy in any academic understanding of that term. It is also essential to recognize that for both Marx and Engels philosophy was always primarily, indeed almost exclusively, what they and their successors called classical German philosophy. This was a tradition seen as achieving its climactic fulfilment in the work of Hegel, and one which they themselves identified as a main stimulus to their own thinking. Thus Engels, in Ludwig Feuerbach and the End of Classical German Philosophy, claimed that ‘The German working-class movement is the inheritor of German classical philosophy’.


2018 ◽  
Vol 2 (1) ◽  
pp. 87-92
Author(s):  
Francisco Orioli

En el presente artículo se presentan las diferencias antropológicas entre el neurólogo vienés Sigmund Freud (bajo la influencia de la filosofía de Friedrich Nietzsche) y el filósofo eslavo-argentino Emilio Komar. A su vez, desde tales nociones, se comparan las concepciones de los autores en torno a la terapia psicológica.


Author(s):  
Hans-Martin Sass

Arnold Ruge was the most influential liberal writer and activist of the radical wing of Young Hegelianism. For him philosophy was a challenge to translate the humanist ideals of emancipation and self-determination into the realities of moral, cultural and political practice. As editor of powerful intellectual journals such as Hallesche und Deutsche Jahrbuecher (1838–43) with Theodor Echtermeyer, ‘Anekdota zur neuesten deutschen Philosophie und Publizistik’ (1843), ‘Deutsch-Franzoesische Jahrbuecher’ (1844) with Karl Marx, and ‘Die Akademie’ (1850), he became the leading promotor of liberal philosophy and civic emancipation in Germany. Ruge represented the citizens of Breslau in the Frankfurt Paulskirche parliament in 1848–9 and worked briefly with Alexandre Ledru-Rollin and Guizeppe Mazzini in establishing a short-lived ‘European Democratic Committee’ in London in 1849. Ruge understood his critical educational, cultural and political activities as a direct calling from the heritage of European enlightenment and German idealism, thus transforming idealistic theory and vision into the realities of political practice and agitation. In this manner he promoted such radical figures as Bruno Bauer, Max Stirner, David Friedrich Strauss and Ludwig Feuerbach.


2016 ◽  
pp. 255
Author(s):  
Leandro Drivet

<p>Este trabajo se propone reflexionar acerca del problema de la verdad en las obras de Friedrich Nietzsche y Sigmund Freud, a las que se considera estrechamente vinculadas. Esta perspectiva permitirá identificar el carácter específico de la “verdad”, cuyos vestigios detectaron ambos “psicólogos” transvaloradores; apreciar la doble valoración nietzscheana de la verdad, usualmente reducida a un rechazo unilateral; y repensar la pretensión de cientificidad del psicoanálisis, actualmente despreciada en nombre de una sospechosa reivindicación anticientífica. Se concluye con el postulado de que Nietzsche y Freud conciben a la verdad como una lucha contra las resistencias, lo que les conduce a fundar una nueva escucha.</p>


Author(s):  
Ben Etherington

Chapter 2 advances the historical side of the argument by drawing a distinction between “philo-primitivism” and “emphatic primitivism.” It finds that the philo-primitivist ideal of the “noble savage” was the product of earlier periods of European colonial expansion when there yet existed social worlds beyond the perimeter of the capitalist world-system. As the “primitive accumulation” of noncapitalist societies accelerated, so the ideal of the primitive became entirely speculative and utopian. Emphatic primitivism’s emergence coincides with the period that political economists at the time labeled “Imperialism,” a concept explored with reference to the work of Rosa Luxemburg in particular. The chapter ends with a discussion of the notion prevalent at this time that the “primitive” was in fact the product of “civilized” sublimation. Other writers and artists discussed include John Dryden, George Catlin, Charles Darwin, Jean-Jacques Rousseau, Robert Louis Stevenson, Karl Marx, Sigmund Freud, and Friedrich Nietzsche.


2018 ◽  
Vol 5 (3) ◽  
pp. 304-317 ◽  
Author(s):  
Louise Green

Fetishism has become such a key concept within Western thought, largely as a result of the work of Karl Marx and Sigmund Freud, that it is easy to forget its origins. But the notion of fetishism originates in a very different context, and in many ways, an incommensurable system of thought—animism. Returning to this submerged backstory, I deploy the concept of the fetish to confront the recent enthusiasm for materiality that has emerged in response to current environmental crises. New materialism considers matter to have a liveliness not dependent on human subjects. This paper considers what divides “vital materialism” from the “animist materialism” that continues to structure everyday experience in a range of contexts in Africa and elsewhere and investigates the way in which fetishism, within the intellectual tradition of animism, alerts us to the strange ephemeralness of the avowed materialism of the new materialist project.


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