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God-Building was an idea proposed by some prominent Marxists of the Bolshevik faction of the Russian Social Democratic Labour Party which proved to be very controversial. It was inspired by Ludwig Feuerbach's 'religion of humanity' and had some precedent in the French Revolution with the 'cult of reason'. The idea consisted of the notion that in place of the abolition of religion, there ought to be a new religion created which did not recognize supernatural existence, but which worshipped humanity and retained many of the cultural aspects of organized religion. ==Lunacharsky== Anatoly Lunacharsky was aligned with the Vperedist wing of the Bolshevik faction. Although he would later rejoin the Bolsehviks and indeed become People's Commissariat for Education after the coup of October 1917, he was originally closely associated with Lenin's rival, his brother-in-law Alexander Bogdanov. In his two volume work ''Religion and Socialism'' (1908-11) he propounded his theory of ''bogostroitel'stvo'' (богостроительство, "God-Building"). :''""Scientific socialism, is the most religious of all religions, and the true Social Democrat is the most deeply religious of all human beings."'' he wrote in 1907. He proposed a new religious sentiment which would be accommodating to the world-view of Communism by creating a new religion that was compatible with science and not based on any supernatural beliefs. Lunacharsky claimed that while traditional religion was false and was used for the purposes of exploitation, it still cultivated emotion, moral values, desires and other aspects of life that were important to human society.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 20〕 He believed that these aspects should be transformed into positive humanistic values of a new communist morality, instead of destroying religion outright when it served as the psychological and moral basis for millions of people. In his idea, God would gradually be replaced with a new vision of humanity, and through doing so socialism would achieve great success. He and his supporters argued that Marxism was too mechanically deterministic with regard to human beings and that it alone would not be able to inspire masses of people. They considered that religion was needed by people to function. Regarding the social value of religion, Lunacharsky wrote: :''""From the socialist point of view, the attitude of the proletarian movement toward religious organizations is built on the basis of their positions in the class struggle. Socialism looks at religious movements from the point of view of the common good, as well as physical, moral and mental development, which implies the following:'' :''1. Socialism is fighting against religious superstitions and prejudices based on empirical knowledge of objective and subjective science.'' :''2. Socialism is fighting against the religious intellectuals serving the bourgeoisie, just as with the secular intellectuals supporting the bourgeoisie.'' :''3. Socialism is alien to militant atheism, based on opposing prejudice and violence against people.'' :''4. Socialist freedom also implies freedom of religion and an independent search for the truth every man.'' :''5. Socialism cannot dogmatically hold any one position on the statements “God is” or “There is no God”, and takes a position of agnosticism or “open possibilities”.'' :''6. Socialism unites secular and religious ideological groups in the struggle for the proletariat. Any action aiming to merge socialism with religious fanaticism, or militant atheism, are actions aimed at splitting the proletarian class and have the formula of “divide and rule”, which plays into the hands of bourgeois dictatorship."''〔Anatoly Lunacharsky. Religion and Socialism, Moscow (1908)〕 Feuerbach's religion of humanity, on which this was inspired, held that God would be replaced by man as an object of worship. It did not mean that single individuals would be worshipped, but rather the entire potential of the human race and all its achievements would be the object of worship. Instead of projecting human values onto the heavens and submitting people to their own illusory creation, these values would be worshipped in humanity as a whole, which possessed them collectively. This religion would bring people to value themselves and to find common purpose, community and universal meaning in themselves as a collective. Along with Feuerbach, they also received inspiration from Richard Avenarius' 'Naturfilisof', Ernst Mach's 'Empiriocriticism' as well as from Nietzsche. Lunacharsky was also particularly interested in the Greek Mystery Schools, especially the Eleusinian Mysteries. Lunacharsky viewed the Eleusinian Mysteries as a model for how communal ritual could be used as a vehicle for the teaching of moral concepts. 〔Anatoly Lunacharsky. Religion and Socialism, Moscow (1908)〕 They understood the term 'religion' to mean a link between human beings as individuals, as a link people between human beings and communities, and as a link between human beings and societies in the past as well as future. Lunacharsky wrote, 'For the sake of the great struggle for life... it is necessary for humanity to almost organically merge into an integral unity. Not a mechanical or chemical... but a psychic, consciously emotional linking-together... is in fact a religious emotion.'〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 93〕 He argued that atheism in itself is pessimistic, because life becomes meaningless, and that in order to solve this one needed to turn to the pleasure of a religion to give meaning. Atheism didn't provide people with the meaning in their lives that religion did and once religion was taken away, people would feel empty unless something was put in its place. In its place, Lunacharsky proposed they should place humanity as a transcendent entity. Lunacharsky wished to change the commandment to love God above everything into, 'You must love and deify matter above everything else, (and deify ) the corporal nature or the life of your body as the primary cause of things, as existence without a beginning or end, which has been and forever will be.'〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 94〕 He wrote, 'God is humanity in its highest potential. But there is no humanity in the highest potential... Let us then love the potentials of mankind, our potentials, and represent them in a garland of glory in order to love them ever more.〔 Lunacharsky saw Marxism as having religious components, including its faith in the inevitable victory of socialism, as well as its belief in science and material existence as producing all human relations. These elements could assist in the God-Building. Lunacharsky interpreted the events of the 1905 revolution as an expression of religious forces in the nation.〔 The religion to be created would worship the social ideal of socialism in its deification of humanity. Lunacharsky and his supporters rejected the divinity of Christ, but they deeply respect him and re-interpreted him as a revolutionary leader and the world's first Communist. The new religion would have prayer that would be addressed to progress, humanity, and human genius. Collective, rather than individual, prayer was stressed due to the wish to use the spiritual practice to support a common revolutionary action. This new religion would have temples and rituals, and theatre with symbolic plays to induce spiritual feelings. Lunacharsky believed that theatre and symbolism were important tools of psychological and sociological transformation, and the "struggle of the human soul" against oppression.〔Dimitry V. Pospielovsky. ''A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies'', St Martin's Press, New York (1987) pp. 94–95〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「God-Building」の詳細全文を読む スポンサード リンク
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