Marx theses on feuerbach thesis 11
Marx feuerbach materialism
The dispute over the reality or non-reality of thinking that is isolated from practice is a purely scholastic question. The very notion that we are not free agents and that our actions are determined by forces we cannot understand and control is profoundly repugnant to us. Hence it happened that the active side, in opposition to materialism, was developed by idealism — but only abstractly, since, of course, idealism does not know real, sensuous activity as such. Social structures facilitates subject but on the other hand those structures can be changed by either reflective or unreflective action of subject. Hence this doctrine is bound to divide society into two parts, one of which is superior to society. But when Aristotle said Man is a political animal, he meant: Man is a social animal. He overlooks the fact that after completing this work, the chief thing still remains to be done. This doctrine must, therefore, divide society into two parts, one of which is superior to society. In our times, people are reduced to the level of things and things especially money are elevated above the level of people. A peasant can say: I grew that cabbage. In The Essence of Christianity, he therefore regards the theoretical attitude as the only genuinely human attitude, while practice is conceived and defined only in its dirty-Jewish form of appearance [Erscheinungsform].
But that the secular basis detaches itself from itself and establishes itself as an independent realm in the clouds can only be explained by the cleavages and self-contradictions within this secular basis. It breeds indifference towards the sufferings of others and foments barbaric attitudes and behaviour that threaten to undermine the very basis of culture and civilization.
This finds its reflection in politics, religion and philosophy. This is the prior condition for all subsequent development. Marx supported pragmatic notion of truth. Humans transform their environment through physical labour, and in doing so, also transform themselves.
Increased manual dexterity and the development of a multiplicity of manual activities led to a rapid growth of the brain and increased capacity for thinking. Yet this necessary unity has been stubbornly denied. The relationship of early humans and proto-humans to the physical environment was determined by the need to find food and escape from the attentions of predators.
Yet, as Hegel explained, true freedom is not the denial of necessity but the understanding of necessity. This idea is as at least as old as Plato and Pythagoras, who saw the physical world as a poor imitation of the perfect Idea Formwhich existed before the world was thought of.
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