worldcat dissertation and theses

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Karl Marx 1845

Theses On Feuerbach

Written : by Marx in Brussels in the spring of 1845, under the title “1) ad Feuerbach”; Marx’s original text was first published in 1924, in German and in Russian translation, by the Institute of Marxism-Leninism in Marx-Engels Archives, Book I, Moscow. The English translation was first published in the Lawrence and Wishart edition of The German Ideology   in 1938. The most widely known version of the Theses is that based on Engels’ edited version, published as an appendix to his Ludwig Feuerbach in 1888, where he gave it the title Theses on Feuerbach ; Translated : by Cyril Smith 2002, based on work done jointly with Don Cuckson.

The main defect of all hitherto-existing materialism — that of Feuerbach included — is that the Object [ der Gegenstand ] , actuality, sensuousness, are conceived only in the form of the object [ Objekts ] , or of contemplation [ Anschauung ] , but not as human sensuous activity, practice [ Praxis ] , not subjectively. Hence it happened that the active side, in opposition to materialism, was developed by idealism — but only abstractly, since, of course, idealism does not know real, sensuous activity as such. Feuerbach wants sensuous objects [ Objekte ] , differentiated from thought-objects, but he does not conceive human activity itself as objective [ gegenst�ndliche ] activity. In The Essence of Christianity [ Das Wesen des Christenthums ] , he therefore regards the theoretical attitude as the only genuinely human attitude, while practice [ Praxis ] is conceived and defined only in its dirty-Jewish form of appearance [ Erscheinungsform ] [1] . Hence he does not grasp the significance of ‘revolutionary’, of ‘practical-critical’, activity.

The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question. Man must prove the truth, i.e. , the reality and power, the this-sidedness [ Diesseitigkeit ] of his thinking, in practice. The dispute over the reality or non-reality of thinking which is isolated from practice is a purely scholastic question.

The materialist doctrine that men are products of circumstances and upbringing, and that, therefore, changed men are products of changed circumstances and changed upbringing, forgets that it is men who change circumstances and that the educator must himself be educated. Hence this doctrine is bound to divide society into two parts, one of which is superior to society. The coincidence of the changing of circumstances and of human activity or self-change [ Selbstver�nderung ] can be conceived and rationally understood only as revolutionary practice .

Feuerbach starts off from the fact of religious self-estrangement [ Selbstentfremdung ] , of the duplication of the world into a religious, imaginary world, and a secular [ weltliche ] one. His work consists in resolving the religious world into its secular basis. He overlooks the fact that after completing this work, the chief thing still remains to be done. For the fact that the secular basis lifts off from itself and establishes itself in the clouds as an independent realm can only be explained by the inner strife and intrinsic contradictoriness of this secular basis. The latter must itself be understood in its contradiction and then, by the removal of the contradiction, revolutionised. Thus, for instance, once the earthly family is discovered to be the secret of the holy family, the former must itself be annihilated [ vernichtet ] theoretically and practically.

Feuerbach, not satisfied with abstract thinking , wants sensuous contemplation [ Anschauung ] ; but he does not conceive sensuousness as practical , human-sensuous activity.

Feuerbach resolves the essence of religion into the essence of man [ menschliche Wesen = ‘human nature’] . But the essence of man is no abstraction inherent in each single individual. In reality, it is the ensemble of the social relations. Feuerbach, who does not enter upon a criticism of this real essence is hence obliged:

1. To abstract from the historical process and to define the religious sentiment regarded by itself, and to presuppose an abstract — isolated - human individual.

2. The essence therefore can by him only be regarded as ‘species’, as an inner ‘dumb’ generality which unites many individuals only in a natural way.

Feuerbach consequently does not see that the ‘religious sentiment’ is itself a social product , and that the abstract individual that he analyses belongs in reality to a particular social form.

All social life is essentially practical . All mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice.

The highest point reached by contemplative [ anschauende ] materialism, that is, materialism which does not comprehend sensuousness as practical activity, is the contemplation of single individuals and of civil society [ b�rgerlichen Gesellschaft ] .

The standpoint of the old materialism is civil society; the standpoint of the new is human society or social humanity.

Philosophers have hitherto only interpreted the world in various ways; the point is to change it.

1. “Dirty-Jewish” — according to Marhsall Berman, this is an allusion to the Jewish God of the Old Testament, who had to ‘get his hands dirty’ making the world, tied up with a symbolic contrast between the Christian God of the Word, and the God of the Deed, symbolising practical life. See The Significance of the Creation in Judaism , Essence of Christianity 1841

Deutsch | 1938 translation of Marx’s original | 1969 Selected Works translation | Engels’ 1888 version

Marx/Engels Works Archive | Study Guide | Engels on Feuerbach | Image of Thesis 11 | Works Index

Theses On Feuerbach 1938 translation of Marx’s original

Source : MECW Volume 5, p. 3; Written : by Marx in Brussels in the spring of 1845, under the title “1) ad Feuerbach”; This version was first published in 1924 — in German and in Russian — by the Institute of Marxism-Leninism in Marx-Engels Archives, Book I, Moscow. First Published : the English translation was first published in the Lawrence and Wishart edition of The German Ideology in 1938.

1) ad Feuerbach [1] 1

The chief defect of all previous materialism (that of Feuerbach included) is that things [ Gegenstand ], reality, sensuousness are conceived only in the form of the object, or of contemplation , but not as sensuous human activity, practice , not subjectively. Hence, in contradistinction to materialism, the active side was set forth abstractly by idealism — which, of course, does not know real, sensuous activity as such. Feuerbach wants sensuous objects, really distinct from conceptual objects, but he does not conceive human activity itself as objective activity. In Das Wesen des Christenthums , he therefore regards the theoretical attitude as the only genuinely human attitude, while practice is conceived and defined only in its dirty-Jewish form of appearance [2] . Hence he does not grasp the significance of “revolutionary”, of “practical-critical”, activity.

The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question. Man must prove the truth, i.e., the reality and power, the this-worldliness of his thinking in practice. The dispute over the reality or non-reality of thinking which is isolated from practice is a purely scholastic question.

The materialist doctrine concerning the changing of circumstances and upbringing forgets that circumstances are changed by men and that the educator must himself be educated. This doctrine must, therefore, divide society into two parts, one of which is superior to society.

The coincidence of the changing of circumstances and of human activity or self-change can be conceived and rationally understood only as revolutionary practice.

Feuerbach starts out from the fact of religious self-estrangement, of the duplication of the world into a religious world and a secular one. His work consists in resolving the religious world into its secular basis. But that the secular basis lifts off from itself and establishes itself as an independent realm in the clouds can only be explained by the inner strife and intrinsic contradictoriness of this secular basis. The latter must, therefore, itself be both understood in its contradiction and revolutionised in practice. Thus, for instance, once the earthly family is discovered to be the secret of the holy family, the former must then itself be destroyed in theory and in practice.

Feuerbach, not satisfied with abstract thinking , wants [ sensuous ] contemplation ; but he does not conceive sensuousness as practical , human-sensuous activity.

Feuerbach resolves the essence of religion into the essence of man . But the essence of man is no abstraction inherent in each single individual. In its reality it is the ensemble of the social relations.

Feuerbach, who does not enter upon a criticism of this real essence, is hence obliged:

1. To abstract from the historical process and to define the religious sentiment [ Gem�t ] by itself, and to presuppose an abstract — isolated — human individual.

2. Essence, therefore, can be regarded only as “species”, as an inner, mute, general character which unites the many individuals in a natural way .

Feuerbach, consequently, does not see that the “religious sentiment” is itself a social product, and that the abstract individual which he analyses belongs to a particular form of society.

All social life is essentially practical . All mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice.

The highest point reached by contemplative materialism, that is, materialism which does not comprehend sensuousness as practical activity, is the contemplation of single individuals and of civil society.

The standpoint of the old materialism is “civil” society; the standpoint of the new is human society, or social humanity.

The philosophers have only interpreted the world in various ways; the point is to change it.

Deutsch | 1969 Selected Works translation | 2002 translation of Marx’s original | MECW translation of Engels’ 1888 version

Marx/Engels Works Archive | Study Guide | Engels on Feuerbach | Image of Thesis 11 | Works Index