Listening to Philosophize This! recently, I encountered an episode discussing Ludwig Feuerbach's views on religion. Feuerbach posited that the image of God in any given era reflects the virtues and ideals esteemed by that period's culture. He argued that humanity, in the face of existential uncertainty, historically projects its highest ideals onto a divine being, creating a theology that embodies the qualities they aspire to emulate. As Feuerbach succinctly put it: “In the consciousness of the infinite, the conscious subject has for its object the infinity of its own nature.” Religion, according to him, is ultimately anthropology—it is a study of humanity, where each faith acts as a mirror reflecting the cultural values of the time it was created and practiced.
This idea is striking in its clarity: religion as an exploration of humanity's infinite potential. Feuerbach further suggests that love represents the ultimate virtue symbolized by religion. This insight also sheds light on how the concept of love has become commodified and diluted in an age where religion's influence has waned. Love, once tied to profound emotional connections and the people surrounding them, has been reduced to a pragmatic tool—an instrument for convenience, companionship, or personal fulfillment.
However, Feuerbach also regarded religion as humanity's first step toward self-understanding. Religions, despite their limitations, provide a framework for identifying and striving toward ideals. Over centuries, as religions have evolved, superseded one another, and given way to new forms, each shift in theology marks a progression in humanity's journey toward self-knowledge.
Why Love as Religion's Ultimate Virtue?
If we accept Feuerbach's assertion that God represents the infinity of human nature, it follows that the central virtue of religion must align with humanity’s striving toward this infinity. But what does this striving entail? In practical terms, technological innovation might be seen as humanity’s tool-based extension toward the infinite. However, such a view is rarely discussed within the context of traditional theology, highlighting why pragmatism—through its emphasis on technological and utilitarian achievements—has emerged as a quasi-religion for modernity. Conversely, in religion, love functions as an extension of personal boundaries toward infinity, encapsulating the essence of communion and interconnectedness .
It is fascinating to observe this historical shift from religion's inward training for self-exploration to pragmatism's outward expansion of human potential. This transformation echoes capitalism's glorification of individual heroism. Yet, for those resisting pragmatism—nihilists, atheists, and others questioning utilitarian dogma—how might we redefine love in non-pragmatic terms?
Toward a Non-Pragmatic Understanding of Love
To begin, let us clarify what is meant here by nihilism. Nihilism is not a problem to be solved but a recognition of meaninglessness as meaning itself. This perspective rejects the need to impose preordained significance, enabling an unfiltered understanding of phenomena. In this light, love, as the infinite extension of personal boundaries, can be re-examined outside the constraints of utilitarianism.
Pragmatism, particularly its modern emphasis on "independence," warrants critique. While this concept has empowered individuals and advanced feminist ideals by challenging collectivist cultures and authoritarian systems, its application at the personal level often demands greater scrutiny. By emphasizing autonomy and goal-oriented action, pragmatism risks reducing love and intimacy to mere processes or interchangeable experiences. Love becomes a means to an end—companionship, entertainment, or utility—rather than an end in itself. The dissolution of boundaries, traditionally associated with intimacy, is discouraged under the guise of maintaining independence.
If we strip away the pragmatic lens, how might love serve as a proper extension of personal boundaries? To explore this, we must consider what constitutes the individual. For simplicity, let us define the individual as a being capable of making choices, influenced by societal and experiential factors, yet retaining agency to modulate those influences. Personal boundaries, then, are shaped by how individuals filter and integrate these external influences into their identity.
Without boundary extension, individuals risk becoming entirely subject to unconscious influences—a passive state where external forces dictate their judgments. Love, as traditionally understood in religious contexts, entails a profound extension of these boundaries. To love another as oneself involves a radical merging of empathy, understanding, and shared experience. Through this extension, individuals co-create a shared judgment framework, continually refining their own through this mutual engagement.
This process inherently increases the proportion of influences chosen by the individual, thereby enhancing their autonomy. By extending boundaries through love, individuals achieve a greater balance of agency over their judgments, approaching a more profound expression of free will. In this sense, love is not merely a virtue but a path to freedom itself.
