CB: A POLITICAL ECONOMIC INVENTION : SPINOZA DISCOVERED That the GOD of ABRAHAM Was a POLITICAL INVENTION

SPINOZA DISCOVERED That the GOD of ABRAHAM Was a POLITICAL INVENTION (And The Church Keeps It Silent<


https://youtu.be/EgtN2WzlblY?si=ic4sBjR_Y39KBnTo <


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SPINOZA's analysis of ancient texts revealed a shocking truth - the God of Abraham may have been a political creation, not a divine being. And the Church has kept this buried for centuries. This revelation shakes the foundation of faith.

#SpinozaReveals #GodAndPolitics #HiddenTruth #FaithAndPower #ChurchSecrets Transcript Follow along using the transcript. Show transcript Marx on Spinoza by analogy to Hegel, Hegel and Spinoza are not dead dogs : "The mystifying side of Hegelian dialectic I criticised nearly thirty years ago, at a time when it was still the fashion. But just as I was working at the first volume of Das Kapital, it was the good pleasure of the peevish, arrogant, mediocre Ἐπίγονοι [Epigones — Büchner, Dühring and others] who now talk large in cultured Germany, to treat Hegel in same way as the brave Moses Mendelssohn in Lessing’s time treated Spinoza, i.e., as a “dead dog.” I therefore openly avowed myself the pupil of that mighty thinker, and even here and there, in the chapter on the theory of value, coquetted with the modes of expression peculiar to him. The mystification which dialectic suffers in Hegel’s hands, by no means prevents him from being the first to present its general form of working in a comprehensive and conscious manner. With him it is standing on its head. It must be turned right side up again, if you would discover the rational kernel within the mystical shell." <


AI Overview +5 Karl Marx, in his 1845 work The Holy Family, acknowledged and engaged with Spinoza's philosophy by strategically analyzing the historical reception of Spinoza's work through the lens of Bruno Bauer's interpretation, which treated Spinoza as a figure split between deism and materialism. While not a direct influence, Marx recognized Spinoza's emphasis on immanent causality (God as nature) and the power of affects, using these concepts to inform his own work on ideology, subjectivity, and the transformation of thought into material force. Later interpretations of Spinozist Marxism, particularly through scholars like Jason Read, expanded on these connections, viewing Spinoza as providing a philosophical framework for understanding the historical determination of desire, the role of theory in social change, and the limits of capitalist ideology. Key points from Marx's engagement with Spinoza: Strategic Engagement: In The Holy Family, Marx uses Spinoza to critique the Hegelian Bruno Bauer, framing Spinoza's system as a point of contention and analysis for understanding historical and ideological struggles. Immanent Causality: Marx recognized and built upon Spinoza's concept of "God, that is nature," understanding this as a critique of transcendent, external forces and an emphasis on the intrinsic, immanent causes within the world itself. Affects and Ideology: Scholars argue that Marx's theory of how ideas become a "material force" when they "grip the masses" has a direct corollary in Spinoza's exploration of affects and the relationship between thought and action. Later interpretations and the "Spinozist Marxism" connection: Subjectivity and Social Relations: Spinoza's ideas on desire, affects, and the way individuals are shaped by their relations are seen as crucial for understanding the constitution of subjectivity under capitalism. Critique of Ideology: Spinoza's philosophy provides tools for understanding how ideology functions as a mechanism for producing subjectivity and shaping people's relationship to their social world. Transforming Thought into Action: Spinoza's focus on the need for ideas to become lived experiences, not just abstract contemplation, aligns with Marx's call for theory to become a material force for change. Shared Materialism: Both Spinoza and Marx are seen as materialists who prioritize understanding individuals and society in terms of their relations within both history and nature, rather than from an individualistic perspective. Marx's Anomalous Reading of Spinoza - Public Policy Program From a comment in his 1845 Holy Family, it is clear that Marx understands the difficulty in the reception of Spinoza as a question of two competing strate- gies... Public Policy Program