Date of publication: 2017-09-01 06:50
Mark Murphy is a Reader in Education and Public Policy at the University of Glasgow. He previously worked as an academic at King’s College, London, University of Chester, University of Stirling, National University of Ireland, Maynooth, University College Dublin and Northern Illinois University. Mark is an active researcher in the fields of education and public policy. His research interests include educational sociology, critical theory, accountability in higher education, and public sector reform.
(Lastly, I believe that it is worth noting his use of 8775 dirty-Jewish. 8776 It must be emphasized that this is not an anti-semetic notion, but on the contrary (and particularly in its relation to Feuerbach 8767 s The Essence of Christianity ) is simply a reference to the Jewish God, . the so-called 8775 Old Testament God. 8776 The reference to 8775 dirty, 8776 simply refers to the creation of man in Genesis 7 (God creates him out of the dust). This sentence therefore merely identifies Feuerbach 8767 s emphasis upon theory (the 8775 Christian 8776 God of the Word) over practice (the 8775 Jewish 8776 God of creation). )
The coincidence of the changing of circumstances and of human activity or self-changing can be conceived and rationally understood only as revolutionary practice.
Feuerbach wants sensuous objects, really distinct from the thought objects, but he does not conceive human activity itself as objective activity. Hence, in The Essence of Christianity , he regards the theoretical attitude as the only genuinely human attitude, while practice is conceived and fixed only in its dirty-judaical manifestation. Hence he does not grasp the significance of 8775 revolutionary 8776 , of 8775 practical-critical 8776 , activity.
An excellent explanation of Marx’s thinking around Thesis Eleven is provided by Cornel West in his book The ethical dimensions of Marxist thought (highly recommended). In the chapter 8766 Marx’s adoption of radical historicism 8767 , West argues that Thesis Eleven
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the heightened awareness of the limitations of traditional philosophy will soon render that philosophy barren, a mere blind and empty will-to-nothingness. In its place will thrive a theory of history and society, able to account for its own appearance and status, aware of the paradoxes it cannot solve, grounded in ever changing personal needs and social interests, and beckoning for action in order to overcome certain conditions and realize new conditions. In this way, the radical historicist viewpoint enables Marx to make the philosophic to theoretic shift without bothering his philosophic conscience (West, p. 68).