JoeMercer'sWay
Well-Known Member
tonea2003 said:
Cos. There's no reason and there never will be. If you're gonna carry on with this rubbish, fine, I'll say what I want to.
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Disproving Christianity?
- Thread starter ElanJo
- Start date
Cos. There's no reason and there never will be. If you're gonna carry on with this rubbish, fine, I'll say what I want to.
staggering suspension of common sense, unbelievableTheLegendOfBerti said:tonea2003 said:one thing you wont do is tell me to pack anything in, lets get that straight.
i concede by inference that i find it unlikely of a gods existance on available evidence
but i am willing to be proved otherwise
if someone can provide the proof
what i find hard is to believe with no proof you wouldn't do it with anything else why this?
Cos. There's no reason and there never will be. If you're gonna carry on with this rubbish, fine, I'll say what I want to.
JoeMercer'sWay
Well-Known Member
tonea2003 said:staggering suspension of common sense, unbelievableTheLegendOfBerti said:Cos. There's no reason and there never will be. If you're gonna carry on with this rubbish, fine, I'll say what I want to.
What are you on about?
not prepared to get into a slanging matchTheLegendOfBerti said:tonea2003 said:staggering suspension of common sense, unbelievable
What are you on about?
debate yes slanging match no
JoeMercer'sWay
Well-Known Member
tonea2003 said:not prepared to get into a slanging matchTheLegendOfBerti said:What are you on about?
debate yes slanging match no
Well if you had to result to that then you're quite frankly pathetic.
Go have a go at everyone elses beliefs instead of being such a hypocrite.
Go ask the Taliban if Allah exists, I won't miss you.
TheLegendOfBerti said:tonea2003 said:not prepared to get into a slanging match
debate yes slanging match no
Well if you had to result to that then you're quite frankly pathetic.
Go have a go at everyone elses beliefs instead of being such a hypocrite.
Go ask the Taliban if Allah exists, I won't miss you.
i wont be going away buddy, i will question blind faith whether you like it or not
JoeMercer'sWay
Well-Known Member
tonea2003 said:TheLegendOfBerti said:Well if you had to result to that then you're quite frankly pathetic.
Go have a go at everyone elses beliefs instead of being such a hypocrite.
Go ask the Taliban if Allah exists, I won't miss you.
i wont be going away buddy, i will question blind faith whether you like it or not
Hypocrite.
hypocrite?TheLegendOfBerti said:tonea2003 said:i wont be going away buddy, i will question blind faith whether you like it or not
Hypocrite.
JoeMercer'sWay
Well-Known Member
tonea2003 said:hypocrite?TheLegendOfBerti said:Hypocrite.
Yhp, your blind faith in the non-existence, also your persistance in questioning my faith yet not questioning other religions and then questioning my common sense, sorry mate I don't like your behaviour in this thread.
For Germany, the criticism of religion has been essentially completed, and the criticism of religion is the prerequisite of all criticism.
The profane existence of error is compromised as soon as its heavenly oratio pro aris et focis ["speech for the altars and hearths"] has been refuted. Man, who has found only the reflection of himself in the fantastic reality of heaven, where he sought a superman, will no longer feel disposed to find the mere appearance of himself, the non-man ["Unmensch"], where he seeks and must seek his true reality.
The foundation of irreligious criticism is: Man makes religion, religion does not make man.
Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But, man is no abstract being squatting outside the world. Man is the world of man — state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d'honneur, it enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion.
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions.
The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.
It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked.
Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.
The profane existence of error is compromised as soon as its heavenly oratio pro aris et focis ["speech for the altars and hearths"] has been refuted. Man, who has found only the reflection of himself in the fantastic reality of heaven, where he sought a superman, will no longer feel disposed to find the mere appearance of himself, the non-man ["Unmensch"], where he seeks and must seek his true reality.
The foundation of irreligious criticism is: Man makes religion, religion does not make man.
Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But, man is no abstract being squatting outside the world. Man is the world of man — state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d'honneur, it enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion.
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions.
The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.
It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked.
Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.