Art Inspiring Transmutations of Life (Analecta Husserliana,

Even supposing the inventive impulse surges in insurrection opposed to daily fact, breaking via its confines, it makes pacts with that reality's crucial legislation and returns to it to modulate its experience. actually, it's via praxis that mind's eye and creative inventiveness transmute the important matters of existence, giving them human degree. yet even as art's suggestion imbues existence with aesthetic experience, which lifts human event to the non secular. inside those views paintings launches messages of particularly human internal propulsions, strivings, beliefs, nostalgia, yearnings prosaic and poetic, profane and sacral, sensible and excellent, whereas status on the fragile borderline of everydayness and inventive experience. Art's inventive perduring constructs are intentional marks of the classy value attributed to the flux of human existence and replicate the human quest for repose. They mediate verbal exchange and participation in spirit and maintain the relative continuity of tradition and heritage.

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From these origins a series of important contributions to continental philosophy can be traced. These range from the ideas of Marx himself and the intellec­ tual and ideological system of historical materialism and Marxism constructed in his name to a variety of critical renewals of Marxian thought, including the 'Western Marxism' of the Frankfurt School and Habermas. 5 The critique of religion plays the central role in Feuerbach's philosophy, but in a manner strongly influenced by Hegel. Feuerbach's critique ofreUgion, presented in his most famous work The Essence of Christianity (1841), is more complex and nu­ anced than earUer expressions of Enlightenment rationalism.

Still, Feuerbach beUeves that it is only by means of a thoroughgoing demystification of aU reUgion, that humanity can fuUy reappropriate its aUenated capacities and concentrate on a real rather than merely illusory satisfaction of its needs. " He accuses speculative philosophy of having 'torn philosophy out of its natural alliance with science' and 'subjected it to the reUgious impulse'. " In fact, theology is by no means preferable to reUgion. ReUgion is the 'real essence' or 'content' which contains distorted truths about humanity, whereas theology is the 'false es­ sence' or 'form' ofreUgion and involves an even more intense and selfconscious alienation of human capacities.

The French revolutionary Terror is the characteristic manifestation of the 'absolute freedom' and abstract universality of Kant's moral philosophy. In fact, this outcome is similar to what might be expected from the irrationaUsm of the Romantic celebration of pure, unconstrained and defiant wiU. e. '» For Hegel there are dangers in any account of moraUty, which ig­ nores the tissue of moral values, duties and social practices in existing communities. I t is characteristic of EnUghtenment rationaUsm, pre­ cisely, to ignore these estabUshed, merely traditional values and prac­ tices of society in order to start again from scratch and design new and more rational principles.

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