Abstract
IN Marx’s view Christian theology was philosophically unsupportable, and Christian institutional religion, in its alliance with the Prussian state, was morally disreputable. This view of it rested upon the judgement that the state itself was disreputable, in that it was a bureaucratic organisation for promoting the interests of an élite and for safeguarding these interests against erosion by the interests of the majority of the people. To regard the state as disreputable for such a reason entails, obviously, a value judgement in favour of the interests of the majority of the people over against those of the élite minority.
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Notes
Maurice Godelier, Perspectives in Marxist Anthropology, trans. by Robert Brain (1977), p. 3.
Eyre Chatterton, A History of the Church of England in India Since the Early Days of the East India Company (1924), p. 13.
F. K. Brown, Father of the Victorians: the Age of Wilberforce (1961).
M. Edwards, Asia in the European Age (1961), p. 109.
E.J. Hobsbawm, The Age of Revolution (1962).
V. G. Kiernan, ‘Evangelicalism and the French Revolution’, in Past and Present, vol. I (1952).
R. C. Zaehner, The Catholic Church and World Religions (1964), p. 11.
K. M. De Silva, Social Policy and Missionary Organisations in Ceylon, 1840-1855 (1956), p. 282.
R. Spence Hardy, The British Government and the Idolatry of Ceylon (1841), p. 6.
Helen G. Trager, Burma Through Alien Eyes (1966), chap. VII.
E. Daniel Potts, British Baptist Missionaries in India, 1793–1837 (1967), p. 170.
Nivanjan Dhar. Vedanta and Bengal Renaissance (1977), p. 41.
See D. Chattopadhyaya, Indian Atheism and Lokayata: A Study in Ancient Indian Materialism (1959).
M. Wylie, Bengal as a Field of Mission (1854), p. 148,
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© 1980 Trevor Ling
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Ling, T. (1980). From Europe to India. In: Karl Marx and Religion. Palgrave, London. https://doi.org/10.1007/978-1-349-16375-5_4
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DOI: https://doi.org/10.1007/978-1-349-16375-5_4
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