Das Wesen des Christenthums / The Essence of Christianity (v1 rescore)

Consciousness—perfect consciousness—is only possible through the consciousness of the species, through the consciousness that the individual is not merely an individual, but a member of a species. The consciousness of the species is the consciousness of the perfection of the species, of the infinite perfection of the human mind. In the consciousness of the species, the human mind knows itself to be infinite, because the mind is infinite—that is, is not limited by any other thing, but limits and determines itself. The mind knows itself as the species, that is, as the totality of its essential faculties, in distinction from the limits of the individual. The Divine Being is, therefore, the being in whom the species realises, or has realised, its idea, the being in whom the idea of the species has become the idea of the self, of the individual, and therefore is the being in whom the species is perfectly conscious of itself. The Divine Being is the species conceived as a single being, the species endowed with consciousness.

物种意识即完美意识 + 神 = 物种自我意识的单体化 + 类意识的无限性;Reason-Will-Love 是物种本质的三位一体,不是个体的属性;Plato《Republic》Card 2514 形而上学的"理念"(eidos)→ Feuebach 把理念从天国下拉到"类意识";Hegel《Philosophy of Right》Card 2507 "Absoluter Geist" → Feuebach 把精神还原为人类学。

God as a being of the understanding, is the being which man has opposed to himself—the being which man contemplates as the opposite of his own being, in opposition to himself. God is the negation of the human being—man posits his own negation in God. But man can only know himself so far as he knows God; man can only know his own nature by making his nature objective, by looking at it from the standpoint of God. Man is only the measure of himself by means of the negation of himself. God is the mirror in which man sees himself. Man sees himself in God, just as he sees himself in the eyes of another man, in the eyes of another mind. He sees himself in God as a self-consciousness, as a self-knowledge of his own nature. God is the self-consciousness of man. But man can only know himself by knowing God, by knowing himself as God; he can only know his own nature by contemplating it in God.

神 = 人反对自身的产物 + 神 = 自我意识的客观化(self-consciousness made objective) + 神 = 人看自己的镜子 + 主体二分化(disuniting man from himself);27 章递进结构:Preface 反 Hegel → Intro 神学=人类学 → Ch I 物种意识 → Ch II 神=自我意识客观化 → Ch VII 子神=想象力客观化 → Ch XV 情感=被动ego → Ch XXII 神 person / non-person 矛盾 → Ch XXIV 三位一体幻影性 → Ch XXVII Homo homini Deus est;框架源自 Hegel 三段式 + Strauss 史学批判 + Bauer 新约考证的多源汇流。

A God who does not trouble himself about us, who does not hear our prayers, who does not see us and love us, is no God; thus humanity is made an essential predicate of God;—but at the same time it is said: A God who does not exist in and by himself, out of men, above men, as another being, is a phantom; and thus it is made an essential predicate of God that he is non-human and extra-human. A God who is not as we are, who has not consciousness, not intelligence, i.e., not a personal understanding, a personal consciousness (as, for example, the 'substance' of Spinoza), is no God. Essential identity with us is the chief condition of deity; the idea of deity is made dependent on the idea of personality, of consciousness, quo nihil majus cogitari potest. But it is said in the same breath, a God who is not essentially distinguished from us is no God.

神 = 人 + 神 ≠ 人 两命题之"in the same breath"即基督教诡辩核心;引用 Anselm 1078《Proslogion》"quo nihil majus cogitari potest"(本体论证明) + Spinoza《Ethics》(神作为 substance)作对照;vs Hume《Dialogues》Card 2444 的认识论怀疑论,Feuebach 走建构性的"还原"路线。

Love to man must be no derivative love; it must be original. If human nature is the highest nature to man, then practically also the highest and first law must be the love of man to man. Homo homini Deus est:—this is the great practical principle:—this is the axis on which revolves the history of the world. The relations of child and parent, of husband and wife, of brother and friend—in general, of man to man—in short, all the moral relations are per se religious. Life as a whole is, in its essential, substantial relations, throughout of a divine nature. Its religious consecration is not first conferred by the blessing of the priest.

Homo homini Deus est(人对人即神)是本书最核心"实践原则";爱的对象应是原始性的爱人,而非派生性的爱神;道德关系(亲子/夫妇/兄弟/朋友)本身即宗教性 → 道德自足 → 道德不需要神学基础;间接影响 Marx 1844《经济学哲学手稿》"类本质"概念 → 1848 革命年间法国激进派口号 → Karl Barth 1919 反向继承。

Feeling is the oblique case of the ego, the ego in the accusative. The ego of Fichte is destitute of feeling, because the accusative is the same as the nominative, because it is indeclinable. But feeling or sentiment is the ego acted on by itself, and by itself as another being,—the passive ego. Feeling changes the active in man into the passive, and the passive into the active. To feeling, that which thinks is the thing thought, and the thing thought is that which thinks. Feeling is the dream of Nature; and there is nothing more blissful, nothing more profound than dreaming. But what is dreaming? The reversing of the waking consciousness. In dreaming, the active is the passive, the passive the active; in dreaming, I take the spontaneous action of my own mind for an action upon me from without, my emotions for events, my conceptions and sensations for true existences apart from myself. I suffer what I also perform. Dreaming is a double refraction of the rays of light; hence its indescribable charm.

Fichte 哲学语言(ego nominative / accusative)的语言学化裁(oblique case / 斜格)+ dream = reversing of waking consciousness + double refraction 是 19 世纪德国哲学罕见的修辞创新;passive vs active / nominative vs accusative / thinking vs thought / dreaming vs waking 的 4 对二元并置是 Schleiermacher 哲学散文节律 + George Eliot 翻译光泽的双重体现。

Religion gives reality or objectivity not only to the human or divine nature in general as a personal being; it further gives reality to the fundamental determinations or fundamental distinctions of that nature as persons. The Trinity is therefore originally nothing else than the sum of the essential fundamental distinctions which man perceives in the human nature. But these distinctions, perceived in one and the same human nature, are hypostasised as substances, as divine persons. And herein, namely, that these different determinations are in God, hypostases, subjects, is supposed to lie the distinction between these determinations as they are in God, and as they exist in man,—in accordance with the law already enunciated, that only in the idea of personality does the human personality transfer and make objective its own qualities. But the personality exists only in the imagination; the fundamental determinations are therefore only for the imagination hypostases, persons; for reason, for thought, they are mere relations or determinations. The idea of the Trinity contains in itself the contradiction of polytheism and monotheism, of imagination and reason, of fiction and reality. Imagination gives the Trinity, reason the Unity of the persons.

三位一体 = 多神论与一神论的矛盾 + 想象与理性的矛盾 + 虚构与现实的矛盾(三大矛盾同步);Tertullian 215 AD《Against Praxeas》/ Athanasius 325 AD Nicene Creed / Arius 318 AD 三个神学史锚点并置;Trinity = 人类学 范畴关系(理性中只是 relations)而非本体论 substance(想象中才是 person);跨学科跨度大但未达 Hegel《Philosophy of Right》Card 2507 的法哲学全集跨度。

I have expressly depicted myself as a philosopher, as a man who has an aversion to mere abstract philosophy, and who has hit upon the idea of proceeding from the opposite of philosophy, from sensuous, real existence. The 'Idea' is to me only faith in the historical future, in the triumph of truth and virtue; it has for me only a political and moral significance; for in the sphere of strictly theoretical philosophy, I attach myself, in direct opposition to the Hegelian philosophy, only to realism, to materialism in the sense above indicated. The maxim hitherto adopted by speculative philosophy: All that is mine I carry with me, the old omnia mea mecum porto, I cannot, alas! appropriate. I have many things outside myself, which I cannot convey either in my pocket or my head, but which nevertheless I look upon as belonging to me, not indeed as a mere man—a view not now in question—but as a philosopher. I am nothing but a natural philosopher in the domain of mind; and the natural philosopher can do nothing without instruments, without material means. In this character I have written the present work, which consequently contains nothing else than the principle of a new philosophy verified practically, i.e., in concreto, in application to a special object, but an object which has a universal significance: namely, to religion, in which this principle is exhibited, developed, and thoroughly carried out.

Feuebach 自己声明反 Hegel 哲学立场(34 岁写第二版序)+ 接受 omnia mea mecum porto 但反对其"纯思辨"意义 + 自我定位为 "natural philosopher in the domain of mind";George Eliot 1854 英译(34 岁)是 19 世纪英语世界接受此书的关键事件。

We have shown that the substance and object of religion is altogether human; we have shown that divine wisdom is human wisdom; that the secret of theology is anthropology; that the absolute mind is the so-called finite subjective mind. But religion is not conscious that its elements are human; on the contrary, it places itself in opposition to the human, or at least it does not admit that its elements are human. The necessary turning-point of history is therefore the open confession, that the consciousness of God is nothing else than the consciousness of the species; that man can and should raise himself only above the limits of his individuality, and not above the laws, the positive essential conditions of his species; that there is no other essence which man can think, dream of, imagine, feel, believe in, wish for, love and adore as the absolute, than the essence of human nature itself. Our relation to religion is therefore not a merely negative, but a critical one; we only separate the true from the false;—though we grant that the truth thus separated from falsehood is a new truth, essentially different from the old. Religion is the first form of self-consciousness. Religions are sacred because they are the traditions of the primitive self-consciousness. But that which in religion holds the first place—namely, God—is, as we have shown, in itself and according to truth, the second, for it is only the nature of man regarded objectively.

"The secret of theology is anthropology"(神学的秘密是人类学)+ "Religion is the first form of self-consciousness"(宗教是自我意识的第一形式)+ "the necessary turning-point of history"(历史的必然转折点)+ "the open confession"(公开承认);1841 出版 → 1842-43 影响青年黑格尔派 → 1844 Marx《1844 年经济学哲学手稿》直接采用"类存在"概念 → 1845 Marx《Theses on Feuerbach》批判继承 → 1848 革命年间"Homo homini Deus est"成为激进派口号 → 1886 Engels《End of Classical German Philosophy》定为"古典德意志哲学的终结" → 20 世纪 Karl Barth 1919《Romans》反向继承;21 世纪宗教哲学/心理学/人类学/神学后批判领域继续引用。