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Peter C. Ludz, in view of the problem, suggests : ' The popu­ larity , the immediate accessibility and the generality of the term must always be limited if the demands of scientific rigour are not to be sacri­ ficed. This dilemma is increased by the fact that, within the social sci­ ences, the term and the concept do not convey one specific meaning. In­ deed, one can question whether «alienation» is a concept at all ' (in Geyer and Schweitzer 1976, 4). But the vast array of opinions around the con­ cept, according to Ludz, is not the plausible ground to eliminate the con­ cept from the humanities as advocated b y some researchers, like Kaufmann and P.

Man in his religious life is alienated from himself. The Hegelian God who experiences aliena­ tion in the consciousness of himself as finite man is a representation in reverse of the actual fact that Christian or, more generally, religious man experiences alienation in the consciousness of himself as almighty God ' (Tucker 1972, 85). By the process of inversion, which Feuerbach calls ' transformational criticism' Hegel 's key propositions are turned right way up. Despite his reservations about Hegel 's speculative philosophy, he also .

The great popularity enjoyed by Feuerbach was due to the fact that in the eyes of his contemporaries he ' had put materialist anthropology in place of religious idealism, who had shown that God was made in the image of man, that thought was a function of being, that man had feelings and strivings as well as consciousness and that nature confronted man as an independent force, as an objective challenge ' (Kamenka 1 970, 1 6). In his early writings Marx was very enthusiastic about Feuerbach. He wrote in 1 842: 'To you, speCUlative theologians and philosophers, I give this advice: free yourselves from the concepts and prejudices of previous speCUlative philosophy if you wish really to discover things as they really are, that is if you wish to discover the truth.

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