Politics and Religion

Born. et.a. (compilers) the marxist theory today. Buenos Aires: CLACSO. ISBN 987-1183-52-6). Thus, the measure that the religion moves away the man from the experience of the nothing, the chaos, of the end, creates the direction to it of the life, that is, the man of the called existencial tragedy hides: ‘ ‘ nada’ ‘ , of the experience of not-being. In Critical of the Legal philosophy of Hegel, the workmanship written in 1843 and published in 1844 in the periodical Deutsch-Franzsischen Jahrbcher, that Marx edited with Arnold Roge, the religion is criticized and had as mere theory of the direction of the life. Theory created for the men.

The text says: ‘ ‘ The bedding of the critical one is this irreligiosa: the man makes the religion, the religion does not make the man. the religion is in fact the autoconscincia and the feeling of itself of the man, who or still did not meet or came back if to lose. But the Man is not an abstract being, acocorado outside of the world. The man is the world of the man, the State, the society. This State and this society produce the religion, an inverted conscience of the world, because they are an inverted world. The religion is the general theory of this world, its enciclopdico summary, its logic in popular form, its point d’ honneur espiritualista, its enthusiasm, its moral sanction, its solemn complement, its general base of consolao and justification. It is the fantastic accomplishment of the essence human being, because the essence human being does not possess true reality. Therefore, the fight against the religion is, indirectly, the fight against that world whose aroma spiritual is the religion. The religious misery constitutes at the same time the expression of real misery the protest against the real misery.

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