This Is A New Release Of The Original 1890 Edition.

This scarce antiquarian book is a selection from Kessinger Publishing's Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

This Is A New Release Of The Original 1890 Edition.

This scarce antiquarian book is a selection from Kessinger Publishing's Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

This scarce antiquarian book is a selection from Kessinger Publishing's Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

Originally published in 1845, this digest of thirty lectures by one of Germany's most influential humanist philosophers extends the critique expounded in "The Essence of Christianity (1841) to religion as a whole. The main thrust of Feuerbach's analysis of religion is aptly summed up in the original subtitle to this work: "God the Image of Man. Man's Dependence upon Nature the Last and Only Source of Religion." Feuerbach reviews key aspects of religious belief and in each case explains them as imaginative elaborations of the primal awe and sense of dependence that humans experience in the face of nature's power and mystery. Rather than man being created in the image of God, the situation is quite the reverse: "All theology is anthropology," he says, and "the being whom man sets over against himself as a separate supernatural existence is his own being." Feuerbach goes on to argue that the attributes of God are no more than reflections of the various needs of human nature. Further, as human civilization has advanced, the role of God has gradually diminished. In ancient times, before human beings had any scientific understanding of the way nature works, divine powers were seen behind every natural manifestation, from lightning bolts to the change of seasons. By contrast, in the modern era, when an in-depth understanding of natural causes has been achieved, there is no longer any need to imagine God behind the workings of nature: "He who for his God has no other material than that which natural science, philosophy, or natural observation generally furnishes to him...ought to be honest enough also to abstain from using the name of God, for a "natural principle is always a natural essenceand "not what constitutes the idea of a God." Feuerbach's naturalistic philosophy had a decisive influence on Karl Marx and radical theologians such as Bruno Bauer and David Friedrich Strauss. His incisive critique remains a challenge to religion to this day.

Vordiplomarbeit aus dem Jahr 2001 im Fachbereich Pflegewissenschaften, Note: 2,0, Evangelische Fachhochschule Darmstadt (Fachbereich II), Veranstaltung: TEKO- Alter, Tod und Sterben, Sprache: Deutsch, Abstract: Abstract Die Debatte des Sachverhaltes Hirntod" ist aktueller denn je. Immer weniger Spender und immer mehr Personen, die ein Spenderorgan dringend benotigen, um zu Uberleben bzw. eine hohere Lebensqualitat zu erlangen. Mit dem In Kraft treten des Transplantationsgesetzes (TPG) und der Ausarbeitung Hirntoddefinition der Bundesarztekammer ist der so genannte Gesamthirntod Vorraussetzung fur die Organentnahme in Deutschland geworden. Der Gesamthirntod eines Menschen wird somit gleichgesetzt mit dem Tod des Menschen, denn es ist Medizinern gesetzlich nur erlaubt, Organe aus einem toten Korper" zu entnehmen. Die entscheidende Frage wurde schon weit vor dem In Kraft treten des Transplantationsgesetzes diskutiert. Wann ist ein Mensch tot? Ist der Tod des Organs Gehirn gleichzusetzen mit dem Tod des Menschen als ganzheitliches Individuum? Viele Kritiker sprechen von einer Vorverlegung des Todeszeitpunktes, um moglich fruh an die Organe, die ja auch ein grosses Wirtschaftspotential sind, zu gelangen. Das Hirntodkriterium sei ein Eingriff in den Sterbeprozess. Ethische Fragen wurden und werden diskutiert, nicht allein seit dem Erlanger-Fall." Die Frage um die Pietat gegenuber den Hirntoten, die Frage nach dem was von diesen Menschen moglicherweise noch wahrgenommen und gefuhlt werden kann steht immer noch im Raum, und eine Losung scheint schwer erreichbar in einer so pluralistischen Gesellschaft, wie der unseren. Die Wissenschaften streiten sich um Definitionen. Die Medizin bezieht sich meist auf rein biologische Erklarungsversuche, um gewisse Unregelmassigkeiten" bei der Hirntoddiagnostik, wie z.B. spontane Bewegungen des Hirntoten bei der Entnahme von Organen zu rechtfertigen. Dient der hirntote Mensch nur noch als Ersatzteillager fur andere, die dringend ein