"Dir Religion ist das Opium des Vokes"
"Dir Religion ist das Opiun des Volkes"
Karl Mark believed that religion was the opium of the people, meaning that it was imposed upon the ordinary person in order to control him. He personally believed in no such thing as God or Gods. Born into a middle class jewish family he came to believe that religion was basically used to suppress people, with a complete negation of reasoning.
He wanted a society based on reality, on truths, a society where the individual took responsibility and did not leave everything to a belief system or a supreme being..
In a lot of cases religion can make you a puppet, but following other philosophies can do this too. Best to think for yourself. I believe in idealism, I believe in science, sometimes when feeling irrational the supernatural, I also believe in political faith.
A drug that can keep people happy in the short term, has the potential of appeal, any numbness of pleasure in this world, that gives immediate pleasure, that is a quick fix, a short cut to immediate pleasure, can it all be roundly condemned? Consequences can be quick, but in the long term consciences can deaden. Some say the internet and facefuck does this every day. Hey ho... Power to the people, create your own illusion. Do it yourself.
The following is an extract from Karl Marx's introduction to the critique of Hegel's Philosophy of Right, first published in 1844.
" For Germany, the criticism of religion has been completed, and the critisism of religion is the prequisite of all critisism.
The profane existence of error is compromised as soon as its heavenly oratio pro aris et focis (" speech for the altars and hearths," i.e, for God and country) has been refuted. Man, who has found only the reflection of hiimself in the fantastic reality of heaven, where he sought a superman, will no longer feel disposed to find the mere appearance of himself, the non-man, where he seeks and must seek his true reality.
The foundation of irreligious criticism is : Man makes religion , religion dos not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man - state, society. This state and this society produce religion, which is an inverted consciousness of the world, because thet are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d'honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is therefore, indirectly the struggle against that world whose spiritual aroma is religion.
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their conditions is to call on them to give up a conditon that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Criticism has plucjed the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillisions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.
It is therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked. Thus the critisism of Heaven tirns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics."
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