Date: Tue, 3 Sep 1996 22:36:36 -0400 (EDT) From: louisgodena-AT-ids.net (Louis R Godena) Subject: Engels (and Marx) on religious belief Karl C has been making quite a nuisance of himself by insistenting that Engels, especially, hankered after a belief in a Supreme Deity, a canard first popularized by the notorious Kautsky, and foolishly repeated about every twenty years ever since. Alas, it has little basis in fact. Engels was the product of a strict orthodox religious background, and his interest in the "culture" of religion continued until his death. He warned against the folly of trying to abolish religion by compulsion during the Paris Commune ("Programme of the Blanquist Commune Refugees"). But he himself was a strict materialist who, while perhaps not as militant an atheist as the early Plekhanov, nevertheless specifically eschewed belief in a Supreme Being. It is important to remember that Marx and Engels began their investigations into society in a Germany where, as Engels later remarked, straightforward political activity was scarcely possible. Progressive aspirations were realized largely in the criticism of orthodox religion, that buttress of the social and political order. Critiques of religion were fundamental to the early development of both Marx and Engels. Marx, especially, cut his teeth on the question of religion in society with an early and scathing *Critique of Hegel's Philosophy of Right* (1843), his first analysis of the human conditions that made religion indispensable to mankind, "the heart of a heartless world," the "opium of the suffering masses," in his famous aphorism. Shortly afterward, Marx posed a theme that would recur in his writing throughout the mid-1870s; since religious delusions have no function but to mask the irrationalities of the system of capitalist production, capitalism itself --by commercializing all relationships--would deliver from religious prejudice those whose lives were shaped by the new economic order, well in advance of socialism (*The German Ideology* [1845-46] "On the Jewish Question" (1844), for example, saw Marx confidently predicting that Judaism would vanish once the Jews themselves could be relieved of their present life of huckstering. In short, Marx felt that the withering away of religion would be one of the salutary consequences of the reorganization of society after capitalism (*Theses on Feuerbach [4th] [1845]). Engels, especially, thought that religion had exhausted all of its possibilities. Unlike Marx, he was to return to the subject again and again. In his book on the Peasant War of 1524-25 in Germany (1855-8), he demonstrated how "theological disputes"--the historiographical basis for much of modern German history--were really class struggles waged over competing material interests. These were often cloaked in the medieval collisions between Church and heresy, between Ancient and Moderns, etc. And in some surprising contexts. In his later, and more circumspect, study of Feuerbach (1886), Engels went further and declared that the entire liberal critique of religon had not in fact sought to overturn it, but only to "reconstruct" it, along "rationalist" lines. He traced the emergence of monotheism and remarked that religious concepts appear to stand further than any others from "material life", to be most completely detached from it, as though "borrowed" from a distant past. He concluded, though, that every "ideology"--to idealize reality--must necessarily develop out of inherited, long cherished traditions. He especially allowed for the possibility that deviant trends arising out of protest against official cults are originally inspired by new, progressive social currents. This was especially true, he felt, of the Reformation. Engels did not give much shrift to the notion of religious "revolutions" innocent of class content or social conditions. In fact, he insisted that religious ideas evolved by responding to shifts in social conditions and class relations. Louis Godena --- from list marxism-AT-lists.village.virginia.edu ---
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