Para uma crítica da religião em Marx (1843-1844)

Abstract

There is a deliberate, but not systematized, criticism of Marx (1818-1883) about religion. This dissertation is therefore an attempt to trace, explain and analyze the Marxian theoretical elements that compose this critique, from the immanent analysis of works selected from Marx between the years 1843 and 1844, a period in which this philosopher lived a theoretical reversal In the search for a "radical", materialist, concrete philosophy, aiming at overcoming its philosophical bases linked to idealism. Because it was not a criticism external to religion (of the type that does not seek the essence of religion, but to discuss doctrinal incoherences), "reformist", "anticlerical" or "atheist" vulgar, Marx sought to overcome all these partial types of "critical To religion, "assuming the ultimate foundation of Ludwig Feuerbach's (1804-1872) criticism of religion, that humans subjectively produce religion, the world of religion, contributing to Feuerbach, to whom the essence of religion was in the act of Express "selfconsciousness" and "self-understanding" of humans. Therefore, our dissertation has as its starting point an analysis of Feuerbach's critique of religion. In the second and third moments, we explain the elements of Marx's critique of religion, expressed in some of his writings, namely, On the Jewish Question (1843), Critique of Philosophy of Right of Hegel-Introduction (1843-44) and Glosas Criticism of the article "'The king of Prussia and social reform'. Of a Prussian "(1844), texts in which Marx criticizes the limits of modern politics and state. Marx assumes religion with double and dialectical determination: On the one hand, it is the result of unmet needs in the world and, on the other, a possibility of overcoming these needs, even as illusory liberation. Overcoming religious "illusion" in Marx has as a presupposition to overcome the real human-social conditions that make religion necessary, especially in modernity, when religion has been displaced into the dimension of private life, into the field of abstract law, into And by which the political state "divinized" to everything regulates, makes concessions and class agreements