Synthesized answer
Feuerbach's assertion that "God qua God is nothing but the essence of reason itself" fundamentally challenges ordinary theology and Theism by positing God as an abstract being accessible only to reason, rather than an independent being existing separately from reason [1]. Ordinary theology and Theism, basing themselves on imagination, regard God as an independent being distinct from reason [1]. Qualities attributed to God, such as being unconditional, general, immutable, and eternal, are also seen as qualities of reason and its truths [2]. Similarly, God's characterization as an independent, autonomous being subsisting by and through itself is interpreted as a definition of the essence of intelligence, meaning God is a thinking and intelligent being [2].
The logical consequence for human understanding of divinity, if God is solely reason's essence, is that the divine being is apprehended and realized as the essence of reason [1]. In ordinary theology, God is presented as a contradiction, a non-human being who is, in truth, only human in his determinations [3]. Speculative theology, conversely, identifies God with the essence of man, specifically reason, but then perceives God as…
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
Taken as an intelligible (geistig) or an abstract being, that is, regarded neither as human nor as sensuous, but rather as one that is an object for and accessible only to reason or intelligence, God qua God is nothing but the essence of reason itself. But, basing themselves rather on imagination, ordinary theology and Theism regard him as an independent being existing separately from reason. Under these circumstances, it is an inner, a sacred necessity that the essence of reason as distinguished from reason itself be at last identified with it and the divine being thus be apprehended,…
“God is unconditional, general —'God is not this or that particular thing' — immutable, eternal, or timeless being.”’ But absoluteness, immutability, eternality, and generality are, according to the judgment of metaphysical theology itself, also qualities of the truths or laws of reason, and hence the qualities of reason itself; for what else are these immutable, general, absolute, and universally valid truths of reason if not expressions of the essence of reason itself? “God is the independent, autonomous being not requiring any other being in order to exist, hence subsisting…
In ordinary theology, God is thus a contradiction with himself, for he is supposed to be a non-human, a super-human being, and yet with respect to all his determinations, he is in truth only a human being. In speculative theology or philosophy on the other hand, God is in contradiction to man; he is supposed to be the essence of man — at any rate of reason — but he is in truth a non-human, a super-human, that 1s, an abstract being. In ordinary theology, the super-human God 1s only an edifying phrase, a mere idea, a toy of fantasy; in speculative philosophy, on the other hand, he is…
For ordinary theology, God is an object just like any other sensuous object; but, at the same time, he is also a subject for it, and, indeed, just like the human subject. God creates things that are apart from himself, he is referred back to himself in a reflexive self-relationship and is related to other things existing apart from him; he both loves and contemplates himself simultaneously with other beings. In short, man makes his thoughts, even his feelings, the thoughts and feelings of God; his own essence and standpoint are made the essence and standpoint of God. Speculative…
Modern philosophy proceeded from theology; it is itself nothing else but theology dissolved and transformed into philosophy. The abstract and transcendent being of God could therefore be realised and superseded only in an abstract and transcendent way. In order to transform God into reason. reason itself had to assume the quality of an abstract, divine being. The senses, says Descartes, do not yield true reality, nor being, nor certainty; only the intellect separated from all sensuousness delivers the truth. Where does this dichotomy between the intellect and the senses come from? It…
More questions about this book
- Feuerbach states the modern era's task is "the realisation and humanisation of God." If you were explaining this to a high school student, how would you simplify what "humanisation of God" means and why it necessitates "the transformation and dissolution of theology into anthropology"?
- Distinguish between Protestantism and speculative philosophy according to Feuerbach. What is the crucial theoretical limitation Feuerbach identifies in Protestantism's approach to God-in-himself, and how does speculative philosophy explicitly aim to overcome this gap?
- Feuerbach claims, "what is other-worldly to religion, is this-worldly to philosophy." Unpack what this statement means in practical terms. How does this reorientation change the fundamental object and method of inquiry for philosophy compared to religion?
- Synthesize the initial arguments presented. What "new philosophy" is Feuerbach proposing, and how does it fundamentally redefine the relationship between humanity, theology, and reason in a way that differs from the historical approaches he critiques?