기독교의 본질

소개글

기독교의 본질에 대한 보고서 자료입니다.

목차

들어가면서

1. 작가 포이어바흐 소개

2. 인간은 만물의 척도

3. 인간의 신성한 감정

4. 신이란 무엇인가?

5. 신들의 인간성

6. 구원

7. 신관화

8. 한계

9. 종교에 대한 비판

10. 비판

11. 서평

핵심 원문 텍스트

본문내용

n he does not expressly mention them, he is my personified feeling of shame. The consciousness of the moral law, of right, of propriety, of truth itself, is indissolubly united with my consciousness of another than myself. That is true in which another agrees with me, agreement is the first criterion of truth; but only because the species is the ultimate measure of truth. That which I think only according to the standard of my individuality is not binding on another; it can be conceived otherwise; it is an accidental,. merely subjective view. But that which I think according to the standard of the species, I think as man in general only can think, and consequently as every individual must think if he thinks normally, in accordance with law, and therefore truly. That is true which agrees with the nature of the species, that is false which contradicts it. There is no other rule of truth. But my fellow-man is to me the representative of the species, the substitute of the rest, nay, his judgment may be of more authority with me than the judgment of the innumerable multitude. Let the fanatic make disciples as the sand on the sea-shore; the sand is still sand; mine be the pearl a judicious friend. The agreement of others is therefore my criterion of the normalness, the universality, the truth of my thoughts. I cannot so abstract myself from myself as to judge myself with perfect freedom and disinterestedness; but another has an impartial judgment; through him I correct, complete, extend my own judgment, my own taste, my own knowledge. In short, there is a qualitative, critical difference between men. But Christianity extinguishes this qualitative distinction; it sets the same stamp on all men alike, and regards them as one and the same individual, because it knows no distinction between the species and the individual: it has one and the same means of salvation for all men, it sees one and the same original sin in all.
Because Christianity thus, from exaggerated subjectivity, knows nothing of the species, in which alone lies the redemption, the justification, the reconciliation and cure of the sins and deficiencies of the individual, it needed a supernatural and peculiar, nay, a personal, subjective aid in order to overcome sin. If I alone am the species, if no other, that is, no qualitatively different men exist, or, which is the same thing if there is no distinction between me and others, if we are all perfectly alike, if my sins are not neutralised by the opposite qualities of other men: then assuredly my sin is a blot of shame which cries up to Heaven; a revolting horror which can be exterminated only by extraordinary, superhuman, miraculous means. Happily, however, there is a natural reconciliation. My fellow-man is per se the mediator between me and the sacred idea of the species. Homo homini Deus est. My sin is made to shrink within its limits is thrust back into its nothingness, by the fact that it is only mine, and not that of my fellows.

키워드

기독교의 본질,   포이에르 바흐,   Feuerbach의 기독교의 본질,   포이에르 바하 기독교 본질