However, with FeuerbachĂs (1957, 1986) assertion, human nature and human beings were characterized in a quite different manner. Mankind was now seen as a collective of real, physical and sensuous beings. The body and the ego were essentially equated. Unlike the ˘old philosophers,÷ the new philosophers rooted themselves and their thinking in the senses and philosophical inquiry shifted from a view that attempted to eradicate the phenomenological experience and emphasize pure thought to the notion that it is only in accord with the human sensory experience that mankindĂs nature can fully be known.
FeuerbachĂs (1957, 1986) assertion and its import was part and parcel of his philosophical notions of God. Indeed, Feuerbach (1957) stated that the Christian notion that man is involved in a superordinate-subordinate relationship with a non-corporeal Spirit, namely God, is a self-alienating concept. According to Feuerbach, the truth is that it was man who created God and he did so through investing Him with essentially human attributes. However, in this Christian conceptualization of God, Feuerbach pointed out that the good attributes, the noble attributes, the values and beliefs that make man worthy and laudable were then associated with God while the negative attributes are associated with man and this is the process that is said to breed self-alienation.
Schoenfeld (1987) presents a strong argument that the self-alienating thesis of Feuer