Religion and communism: Feuerbach,Marx and Bloch

Whilst Marx made scattered positive remarks about the details of communist society, he also made important negative indications. Religion features in this negativity: his critique of religion is withering, there is no mention of religious life in communism, and he is emphatic that religion will play no role in such a society. For Marx, one of the tangible freedoms of communism was freedom from religion. The critique of religion is fundamentally inscribed in the very genesis of Marx's thought, and Feuerbach is crucial to understanding Marx's strictures on religion. Yet Feuerbach also figures in Ernst Bloch's very positive approach to religion, which argues that communism involves the freedom to be religious, in the sense of opening up oneself and society to the gold-bearing seams of the religious experience. This essay explores how such different conceptions of the relationship between religion and communism both draw sustenance from Feuerbach.     

First evidence of shell fish-hook technology in the Gulf

The technology of shell fish-hooks and line fishing is well attested in the coastal areas of the Indian Ocean during the Neolithic period (fifth–fourth millennium BC). Their presence in the coastal area of the Arabian Gulf is now confirmed by new findings from Akab (Umm al-Qaiwain) and Shimal (Ra's al-Khaimah) in the United Arab Emirates.     

‘Here or nowhere is your America’: idealism,religion and nationalism

ABSTRACT

The argument focuses on a Victorian perception of spiritual crisis and its unanticipated relation to nationalism. This issue is analyzed in the context of the British Idealist movement for whom the roots of the crisis derived largely from a misleading transcendental understanding of religion. The Idealists re-conceptualized religion as immanent within a humanized incarnational understanding of Christ, which was in turn seen to be implicit in the everyday moral conduct of all humans. This latter idea had immediate social implications. Morality is seen to be rooted within institutions aspiring to achieve the common good. In this context, a specific ‘sense’ of nationalism is seen to embody this aspiration to the common good. There is an explicit distinction between forms of nationalism which facilitate, as against those which hinder, the common good. Thus, the Idealist immanent understanding of religion - configured through the common good - forms the intrinsic value substance to a unique understanding of nationalism.     

Ceramic Traditions and Cultural Identities: West‐Central France during the Late Neolithic II Period (c.3400–2900 cal. BC)

Pottery is generally used as the main basis for characterizing Neolithic cultural identities: archaeologists tend to define groups and cultures in time and space on the basis of typological classification. This paper proposes a different approach to the study of pottery that takes into account the various steps of the chaîne opératoire of manufacture, particularly the methods used to form and finish the pots, in order to characterize the cultural landscape of the Late Neolithic II period in west‐central France (3400?2900 BC). This cultural landscape has hitherto been poorly defined and subject to endless debate since the 1950s, largely because the pottery is fairly homogeneous in shape and is mostly undecorated. The technological study presented here, based on the examination of 23 ceramic assemblages and focusing on a variety of stages in the chaîne opératoire, has allowed the definition of three technical traditions. The main characteristics and diagnostic features of these traditions are outlined below, together with their interrelationships.