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Ursprungligen postat av Sepiritz
Alltså, till att börja med så är ateismen äldre än kommunismen. Man måste absolut inte vara kommunist för att vara ateist, det finns inget samband där. Däremot kan kommunister ofta vara ateister på grund av deras ideologiska övertygelser, visst, men bara därför måste inte det omvända vara sant. Vad får dig att tro att det måste vara så?
Du säger att du hellre kallar det något annat, men det har ingen betydelse om du vill byta namn på ateismen. Ateism är ändå bara saknaden av tro på en eller flera gudar. Själva ordet beskriver det. Ordet kommer från grekiskans ἄθεος, a-theos, gudlös. Jag är övertygad om att alla som identiferar sig själva som ateister här på flashback faktiskt bara är utan tro, inte rabida kommunister som vill göra slut på alla religiösa.
Att du sedan skriver att du konstant för fram bevis medans andra bara gör påståenden är lite ironiskt, för det enda jag ser dig göra här är att föra fram åsikter och påståenden..
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Ursprungligen postat av Singulolia
TEXTER
Det du sa tidigare att dela upp Kommunism är ett billigt försök att slippa bli förknippad med hemskheter stämmer inte. Då kan man lika gärna säga med Kristendomen att de har delat upp sig till tex Protestantism, Evangelism, Katolism för att undvika bli förknippade med varandras illdåd. Men det stämmer ju inte heller eftersom de har alla lite olika synder och tankar på sin egen religion, samma gäller Marxism och Stalinism. Om Marxism och Stalinism delar samma grund idé, har Stalin utvecklat den i sitt håll med ett antal extra utföranden och ett antal nya eller ändrade idéer. Samma gäller Castro, som jag själv finner väldigt intresserande.
Hitchens pratade om det "missförstådda" Opium, religion citatet av Karl Marx i sin bok "god is not great"
"As for consolation, since religious people so often insist that faith
answers this supposed need, I shall simply say that those who offer
false consolation are false friends. In any case, the critics of religion
do not simply deny that it has a painkilling effect. Instead, they warn
against the placebo and the bottle of colored water. Probably the most
popular misquotation of modern times—certainly the most popular
in this argument—is the assertion that Marx dismissed religion as
"the opium of the people." On the contrary, this son of a rabbinical
line took belief very seriously and wrote, in his Contribution to the
Critique of Hegel's Philosophy of Right, as follows:
Religious distress is at the same time the expression of real distress
and the protest against real distress. Religion is the sigh of
the oppressed creature, the heart of a heartless world, just as
it is the spirit of a spiritless situation. It is the opium of the
people.
The abolition of religion as the illusory happiness of the people
is required for their real happiness. The demand to give up
the illusions about its condition is the demand to give up a condition
that needs illusions. The criticism of religion is therefore
in embryo the criticism of the vale of woe, the halo of which is
religion. Criticism has plucked the imaginary flowers from the
chain, not so that man will wear the chain without any fantasy
or consolation but so that he will shake oti the chain and cull the
living flower.
So the famous misquotation is not so much a "misquotation" but
rather a very crude attempt to misrepresent the philosophical case
against religion. Those who have believed what the priests and rabbis
and imams tell them about what the unbelievers think and about
how they think, will find further such surprises as we go along. They
will perhaps come to distrust what they are told—or not to take it "on
faith," which is the problem to begin with.
Marx and Freud, it has to be conceded, were not doctors or exact
scientists. It is better to think of them as great and fallible imaginative
essayists. When the intellectual universe alters, in other words, I don't
feel arrogant enough to exempt myself from self-criticism. And I am
content to think that some contradictions will remain contradictory,
some problems will never be resolved by the mammalian equipment
of the human cerebral cortex, and some things are indefinitely unknowable.
If the universe was found to be finite or infinite, either
discovery would be equally stupefying and impenetrable to me. And
though I have met many people much wiser and more clever than
myself, I know of nobody who could be wise or intelligent enough to
say differently.
Thus the mildest criticism of religion is also the most radical and
the most devastating one. Religion is man-made. Even the men who
made it cannot agree on what their prophets or redeemers or gurus
actually said or did. Still less can they hope to tell us the "meaning"
of later discoveries and developments which were, when they began,
either obstructed by their religions or denounced by them. And
yet—the believers still claim to know! Not just to know, but to know
everything. Not just to know that god exists, and that he created and
supervised the whole enterprise, but also to know what "he" demands
of us—from our diet to our observances to our sexual morality. In
other words, in a vast and complicated discussion where we know"