The quotation submitted for our analysis is taken from "A Contribution to the Critique of Hegel's Philosophy of Right, " Early Writings, 243-57, written by Karl Marx in the period December 1843 and January 1844.
In it Marx tells us about the importance of religion and religious dogma in our society. He highlights the omnipresence of religion in society and attempts to critique it. Although the pejorative character of a critique is difficult to dissociate from it, Marx's aim here is to make an in-depth analysis of it in order to better understand its methods of operation. This is embedded in his thinking throughout his writing, where after initiating the critique of religion, he turns to the analysis of German society in general.
Here, our aim will be to identify how and why the philosophical analysis of religion is a central theme for Marx.
To do so, we will study the importance of religion and its different meanings. Then we will see why criticism of religion is inevitable in order to improve the human condition.
Marx sees religion as a painkiller that can alleviate human suffering. This is why Marx refers to religion as the "opium of the people"(Contribution). He emphasizes the analgesic character of religion. He claims that it keeps man away from his own awareness of his condition, his misery. It allows the domination of the bourgeois class (which was the nobility from the Ancien Régime until the industrial revolution) over the rest of the population to be masked. Thus, by diverting the human being from his struggles, it does not prevent him from his own alienation. That is, the dispossession of the human essence by the human.
However, if religion is seen as a painkiller, the question is now what is pain to forget? According to Marx, the aim is to avoid facing misery, and in this, it is a form of «protest against real suffering» (Contribution). Indeed, here the protest is not active against the oppressor but passive in denying its existence. Marx identifies the evil that eats away at the human condition: the bourgeoisie. Indeed, as he explains in the 1848 Manuscripts, the bourgeoisie sets up a system based on capital and private property which oppresses and wears out proletarians who have only their labour power in exchange. Thus, we realise that instead of being a way of caring for Man, which would lead to his emancipation. Religion through the acceptance of suffering is a condition for the status quo of bourgeois society. Religion as an "illusory happiness" (Contribution) distracts the humans from their problems, their misery and therefore from their struggles.
However, religion is also seen as a reflection of society and thus a reflection of the misery of the world. Marx speaks in the Contribution of "the expression of real suffering". Moreover, religion as a "general theory" allows the analysis of society through its simple analysis. It is therefore a means of understanding society and what is wrong with it. In this respect, religion is much more a symptom than a disease. Marx's critique of religion therefore inevitably leads to a critique of the world. Once again, criticism takes on the meaning of global analysis rather than judgement. And this criticism is what Marx calls Philosophy. Philosophy is resolutely an analysis of religion, and then of the socio-political organisation that makes up our society, which are law, politics and the labour force.
So we should now ask ourselves why this critique is so important for Marx. The critique of religion and the world is ultimately so central because it is necessary for human emancipation. Emancipation means in Marxist logic, the liberation of the human from bourgeois domination. Whereas capitalist society, through the division of labour, causes the indentation of the human condition, i. e. the separation of the human being from his social essence. This is overcome by emancipation. Emancipation brings the human being back to his social essence. The critique of religion as a reflection of society leads to a critique of the capitalist organisation of the world. This time, the critique of bourgeois society has a definitively more pejorative character than the simple analysis of how things work. Indeed, Marx's critique of the world aims at highlighting the bourgeois oppression of the proletarians. In the Contribution, we notice that the criticism of religion gives way to the criticism of law and politics.
The quotation submitted for our
analysis
is taken
from
"
A
Contribution
to the
Critique
of Hegel's Philosophy of Right,
"
Early Writings, 243-57, written by Karl Marx in the period December 1843 and January 1844.
In it Marx
tells
us about the importance of
religion
and religious dogma in our
society
. He highlights the omnipresence of
religion
in
society
and attempts to
critique
it. Although the pejorative character of a
critique
is difficult to dissociate from it, Marx's
aim
here is to
make
an in-depth
analysis
of it in order to better understand its methods of operation. This
is embedded
in his thinking throughout his writing, where after initiating the
critique
of
religion
, he turns to the
analysis
of German
society
in general
.
Here, our
aim
will be to identify how and why the philosophical
analysis
of
religion
is a central theme for Marx.
To do
so
, we will study the importance of
religion
and its
different
meanings. Then we will
see
why
criticism
of
religion
is inevitable in order to
improve
the
human
condition.
Marx
sees
religion
as a painkiller that can alleviate
human
suffering
. This is why Marx refers to
religion
as the
"
opium of the
people
"
(Contribution). He emphasizes the analgesic character of
religion
. He claims that it
keeps
man
away from his
own
awareness of his
condition
, his
misery
. It
allows
the domination of the
bourgeois
class
(which was the nobility from the Ancien Régime until the industrial revolution) over the rest of the population to
be masked
.
Thus
, by diverting the
human
being from his struggles, it does not
prevent
him from his
own
alienation.
That is
, the dispossession of the
human
essence by the human.
However
, if
religion
is
seen
as a painkiller, the question is
now
what is pain to forget? According to Marx, the
aim
is to avoid facing
misery
, and in this, it is a form of «protest against real
suffering»
(Contribution)
.
Indeed
, here the protest is not active against the oppressor
but
passive in denying its existence. Marx identifies the evil that eats away at the
human
condition
: the bourgeoisie.
Indeed
, as he
explains
in the 1848 Manuscripts, the bourgeoisie sets up a system based on capital and private property which oppresses and wears out proletarians who have
only
their
labour
power in exchange.
Thus
, we
realise
that
instead
of being a way of caring for
Man
, which would lead to his
emancipation
.
Religion
through the acceptance of
suffering
is a
condition
for the status quo of
bourgeois
society
.
Religion
as an
"
illusory happiness
"
(Contribution)
distracts the
humans
from their problems, their
misery
and
therefore
from their struggles.
However
,
religion
is
also
seen
as a reflection of
society
and
thus
a reflection of the
misery
of the
world
. Marx speaks in the
Contribution
of
"
the expression of real suffering
"
.
Moreover
,
religion
as a
"
general theory
"
allows
the
analysis
of
society
through its simple
analysis
. It is
therefore
a means of understanding
society
and what is
wrong
with it. In this respect,
religion
is much more a symptom than a disease. Marx's
critique
of
religion
therefore
inevitably
leads to a
critique
of the
world
. Once again,
criticism
takes on the meaning of global
analysis
rather
than judgement. And this
criticism
is what Marx calls Philosophy. Philosophy is
resolutely
an
analysis
of
religion
, and then of the
socio-political
organisation
that
makes
up our
society
, which are law, politics and the
labour
force.
So
we should
now
ask ourselves why this
critique
is
so
important
for Marx. The
critique
of
religion
and the
world
is
ultimately
so
central
because
it is necessary for
human
emancipation
.
Emancipation
means in Marxist logic, the liberation of the
human
from
bourgeois
domination. Whereas capitalist
society
, through the division of
labour
, causes the indentation of the
human
condition
,
i. e.
the separation of the
human
being from his social essence. This
is overcome
by
emancipation
.
Emancipation
brings the
human
being back to his social essence. The
critique
of
religion
as a reflection of
society
leads to a
critique
of the capitalist
organisation
of the
world
. This time, the
critique
of
bourgeois
society
has a
definitively
more pejorative character than the simple
analysis
of how things work.
Indeed
, Marx's
critique
of the
world
aims
at highlighting the
bourgeois
oppression of the proletarians. In the
Contribution
, we notice that the
criticism
of
religion
gives way to the
criticism
of law and politics.