Hegel on God's objectivity

Thus the despotism of the Roman emperors had chased the human spirit from the earth and spread a misery which compelled men to seek and expect happiness in heaven; robbed of freedom, their spirit, their eternal and absolute element, was forced to take flight to the deity. God’s objectivity is a counterpart to the corruption and slavery of man, and it is strictly only a revelation, only a manifestation of the spirit of the age. This spirit was revealed by its conception of God as objective when men began to know such a surprising amount about God, when so many secrets about his nature, comprised in so many formulas, were no longer secrets whispered from ear to ear but were proclaimed on the housetops and known to children by heart. The spirit of the age was revealed in its objective conception of God when he was no longer regarded as like ourselves, though infinitely greater, but was put into another world in whose confines we had no part, to which we contributed nothing by our activity, but into which, at best, we could beg or conjure our way. It was revealed again when man himself became a non-ego and his God another non-ego. Its clearest revelation was in the mass of miracles which it engendered and which took the place of the individual’s reason when decisions were made and convictions adopted. But its most dreadful revelation was when on this God’s behalf men fought, murdered, defamed, burned at the stake, stole, lied, and betrayed. In a period like this, God must have ceased altogether to be something subjective and have entirely become an object, and the perversion of the maxims of morality is then easily and logically justified in theory.

Hegel

 
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Marx on religion

The foundation of irreligious criticism is: Man makes religion, religion does 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 they 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 condition is to call on them to give up a condition 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 plucked 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 disillusions 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 criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.

Marx

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Charte de la laïcité

La République est laïque. La Nation confie à l'École la mission de faire partager aux élèves les valeurs de la République. 

1. La France est une République indivisible, laïque, démocratique et sociale. Elle assure l'égalité devant la loi, sur l'ensemble de son territoire, de tous les citoyens. Elle respecte toutes les croyances. 

2. La République laïque organise la séparation des religions et de l'État. L'État est neutre à l'égard des convictions religieuses ou spirituelles. Il n'y a pas de religion d'État. 

3. La laïcité garantit la liberté de conscience à tous. Chacun est libre de croire ou de ne pas croire. Elle permet la libre expression de ses convictions, dans le respect de celles d'autrui et dans les limites de l'ordre public. 

4. La laïcité permet l'exercice de la citoyenneté, en conciliant la liberté de chacun avec l'égalité et la fraternité de tous dans le souci de l'intérêt général. 

5. La République assure dans les établissements scolaires le respect de chacun de ces principes. 

6. La laïcité de l'École offre aux élèves les conditions pour forger leur personnalité, exercer leur libre arbitre et faire l'apprentissage de la citoyenneté. Elle les protège de tout prosélytisme et de toute pression qui les empêcheraient de faire leurs propres choix. 

7. La laïcité assure aux élèves l'accès à une culture commune et partagée. 

8. La laïcité permet l'exercice de la liberté d'expression des élèves dans la limite du bon fonctionnement de l'École comme du respect des valeurs républicaines et du pluralisme des convictions. 

9. La laïcité implique le rejet de toutes les violences et de toutes les discriminations, garantit l'égalité entre les filles et les garçons et repose sur une culture du respect et de la compréhension de l'autre. 

10. Il appartient à tous les personnels de transmettre aux élèves le sens et la valeur de la laïcité, ainsi que des autres principes fondamentaux de la République. Ils veillent à leur application dans le cadre scolaire. Il leur revient de porter la présente charte à la connaissance des parents d'élèves. 

11. Les personnels ont un devoir de stricte neutralité : ils ne doivent pas manifester leurs convictions politiques ou religieuses dans l'exercice de leurs fonctions. 

12. Les enseignements sont laïques. Afin de garantir aux élèves l'ouverture la plus objective possible à la diversité des visions du monde ainsi qu'à l'étendue et à la précision des savoirs, aucun sujet n'est a priori exclu du questionnement scientifique et pédagogique. Aucun élève ne peut invoquer une conviction religieuse ou politique pour contester à un enseignant le droit de traiter une question au programme. 

13. Nul ne peut se prévaloir de son appartenance religieuse pour refuser de se conformer aux règles applicables dans l'École de la République. 

14. Dans les établissements scolaires publics, les règles de vie des différents espaces, précisées dans le règlement intérieur, sont respectueuses de la laïcité. Le port de signes ou tenues par lesquels les élèves manifestent ostensiblement une appartenance religieuse est interdit. 

15. Par leurs réflexions et leurs activités, les élèves contribuent à faire vivre la laïcité au sein de leur établissement.

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Marx on atheism

I demanded of them less vague reasoning, magniloquent phrases and self-satisfied self-adoration, and more definiteness, more attention to the actual state of affairs, more expert knowledge. I stated that I regard it as inappropriate, indeed even immoral, to smuggle communist and socialist doctrines, hence a new world outlook, into incidental theatrical criticisms, etc., and that I demand a quite different and more thorough discussion of communism, if it should be discussed at all. I requested further that religion should be criticised in the framework of criticism of political conditions rather than that political conditions should be criticised in the framework of religion, since this is more in accord with the nature of a newspaper and the educational level of the reading public; for religion in itself is without content, it owes its being not to heaven but to the earth, and with the abolition of distorted reality, of which it is the theory, it will collapse of itself. Finally, I desired that, if there is to be talk about philosophy, there should be less trifling with the label “atheism” (which reminds one of children, assuring everyone who is ready to listen to them that they are not afraid of the bogy man), and that instead the content of philosophy should be brought to the people. Voilà tout.

Marx

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Averroes on religion

In short, the philosophers believe that religious laws are necessary political arts, the principles of which are taken from natural reason and inspiration, especially in what is common to all religions, although religions differ here more or less. The philosophers further hold that one must not object either through a positive or through a negative statement to any of the general religious principles, for instance whether it is obligatory to serve God or not, and still more whether God does or does not exist, and they affirm this also concerning the other religious principles, for instance bliss in the beyond and its possibility; for all religions agree in the acceptance of another existence after death, although they differ in the description of this existence, just as they agree about the knowledge, attributes, and acts of God, although they differ more or less in their utterances about the essence and the acts of the Principle. All religions agree also about the acts conducive to bliss in the next world, although they differ about the determination of these acts. 

Averroes

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La Izquierda Como Religión

El parecido de la religión con las creencias mágicas y supersticiosas de la izquierda, no es casual. En una inversión dialéctica del mismo tipo que afecta a la religión, la sociedad burguesa ha producido una consciencia invertida que es fiel imagen de sí misma y adolece de las mismas 'taras' que la religión. Parafraseando un conocido escrito de Marx, la izquierda sería la 'lógica popular' de ese mundo burgués invertido y pervertido; su 'honor' espiritual, su 'entusiasmo' y su 'solemne complemento'. La 'realización fantástica de la esencia del hombre en un mundo en el que, la esencia humana no ha adquirido verdadera realidad'. De ahí las dogmáticas posiciones y extrañas 'teorías' que la izquierda nos ofrece sobre la guerra y la paz, la revolución, el imperialismo, el subdesarrollo, los mecanismos de la historia y los motivos de los hombres. De ahí su irracionalidad práctica y teórica, su pusilanimidad y bancarrota política, su esencial idealismo filosófico y antimaterialismo.

Las palabras de Marx sobre la religión, se pueden aplicar con igual justeza a la izquierda: 'La izquierda, es el opio del pueblo', como bien han comprendido los burgueses que la han promovido, fomentado e infiltrado. Es por eso que, la crítica de la izquierda, es una tarea prioritaria y fundamental para lograr la abolición de esa situación burguesa que requiere ilusiones, es decir, la superación de los mitos y fantasías de la izquierda es, en germen, la superación del capitalismo. Solo una vuelta a la filosofía crítica, materialista y dialéctica, es decir, al socialismo científico, puede garantizar nuestra victoria sobre la explotación.

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