PhD Thesis Proposal

PhD Thesis Proposal
here is my proposed PhD thesis york university, at other schools I have other ideas, like plato and identy based on institutional chanmge based on closed and open boarders.
Next week I will post the full redemption of Hitler and yes the rules for not being an anti christ hold.

PhD Thesis Proposal.

For my PhD thesis I will examine the idea of religiosity as found in the works of Carle Marx. The accepted interpretation of said work entails a belief that Marx promoted atheism. However, upon a closer analysis of his works, one realises Marx was attacking the institutions that are believed to represent said religions, and not the religion itself. These institutions have commodified belief and use it to pacify the masses to allow said institutions to maintain their political and economic privilege in their society The churches maintain their position of authority by lulling the masses with their use and control of the accepted doctrines of their faiths; they socially en-value the commodity of religion to benefit their positions in society. The church has a vested interest in utilising its doctrines to continue the social stratification that they share in as elites. The social value, and even divine value, of the religion becomes subsumed and remains invisible in the commodity fetishism promoted by society and the churches as a means of conveying said doctrines of control, acceptance of oppression and the statue quo and imposed passivity. It is the commodity of religion and not the substance of its value that is sold. This fetishism is focused on what gains value, based on its desirability, in society and not what the religion truly purports that is often less palatable to the masses than the commodified religious product pedaled by the religious institutions as the truth of their faith. The very desirability promoted and pedaled to satiate these desires contains the underlying seed to opiate the masses. The goal is to quell the masses’ fears and wants, lulling them, using the same commodities that promote the social stratification and statues quo of the day. Once society wakes up and the proletariat is emancipated from the ideas that cloud thier minds and keep them subservient to, and oppressed by, the bourgeois, religion becomes liberated as well. Religion is no longer used to opiate the masses into complacent acceptance of their situation and oppression, rather it is freed to free the masses, and truly achieve Martin Luther’s protestant dream of everyone equally reading the bible for themselves and having faith in ones own understanding of it. This dream includes the idea that there will be no churches or ministers, no priests and cathedrals controlling religion for their own gain: religion becomes the common venue of the common person. One is no longer told what to do by bourgeois in positions of authority, rather religion, like the means of production, is placed in the hands of every proletariat. Religion is made part of the real world and gains meaning from material existence as it is understood within a framework of the individual’s material existence. Religion is no longer commodified to cater to the ideas deemed necessary by the bourgeois to maintain the inequities of the current class structure.
In his thesis on Feuerbach, the German Ideology, and the criticism against Hegel and the young Hegelians Marx criticises the idealism of the humanly constructed and tailed religious doctrines that are the basis of the assuagement doctrines of the institutional religion. This idealism justifies the inequities of the status quo lulling people into accepting their material conditions and oppression based on false hopes in non material concepts that never manifest. Marx believes that in the post revolutionary state the idealistic dogmas of said created doctrines, including the institutions that espouse them, and the idealistic idea of God wane and are transformed into practical material means to material ends that promote the cohesion of the post revolutionary proletariat state.
The idea of an emancipation of religion into a future devoid of churches can be interpreted to be the goal of Revelations” I did not see a temple in the city, [or church]” (Revelations 21:22) Marx’s revolution reflects the desires of equality, freedom, and community purported at the end of the Christian bible, where “the meek [or the proletariat] inherit the world (psalms 37:11, Mathew 5:5). In this sense, Emanuel Levinas' interpretation of the great revolution being a messianic time is an apt one: Everyone gains the freedom to interpret and believe in religion in ways that are awake and vital for the actualisation and maintained of the proletariat emancipation. Everyone together is liberated by their efforts to save themselves from the conditions of society, the capitalist mode of production and commodified religion that treats the proletariat miserably and tries to assuage the same proletariats into accepting their material conditions of inequity without alienating them from the needed satiation of the commodity fetish that lulls them into consenting to the established socio-economic structure of their society and their place in it. According to Theodor Adorno commoditisation reduces said object to the social value of the commodity and not its use or real material value. Religious institutions tailor religion to political ends and the political necessity to satiate demands that lead to political dissidence. Religion is commodified based on the political necessity to satiate the social demands to create the passive, and often alienating, consent and acceptance of the conditions of material existence within a given state. This satiation is needed to maintain the authority and structure of said state and to achieve this satiation the religious commoditisation is tailed to that political end and not the truth of the material conditions of each person, including the proletariat. As such, this type of institutionalised religiosity is not reflective of the personal interpretation of religion based on material conditions necessary for the emancipation of religion and the consequential everyday use of religion by everyone based on each person’s material conditions of existence.
Religion promotes ideals such as sharing, sacrifice and community that are essential for understanding, achieving and maintaining a free proletariat. As Thomas Hobbes posited religion is an invisible judge that checks each person’s actions. As Wilhelm Hegel posited the divine refers to the metaphysical product of synthesis that denotes this synthetic product within the consciousness of a sentient being as being more than its constituent parts. These constituents include the synthesis of people and their antithesis the system that governs them. The metaphysic of the divine explains the mystification necessary to allow a social contract and constitution to be strong, revered, obeyed and endure. Max Horkheimer defends the necessity of religion to allow for any state and its population, include a post revolution proletariat state, to be inspired to the height and innovation. Horkheimer promotes a radical relativism of subjective thought as the object reasoning for a true object thinking processes or reasoning. This reasoning includes thought concerning religion and other myth. The secular reasoning of the enlightenment led to this radical subjectivity based on the objectification and demystification of the world. When one removes the mystical from objective understandings of reality, one loses the essence of the transcendent and metaphysical described in Religion. Thus in a similar stream of thought to that of Hegel Horkheimer saves myth and religion as the "strings" that inspire us to art, philosophy and the understanding of the height of human reasoning, subjective and objective. Horkheimer recognised the need for Marx’s idea of emancipating religion as a necessary part of a healthy communist state.
With a proper interpretation of Marx’s works one realises that communist systems failed around the world because of the widely held misconception that atheism is the only religious belief that can emancipate the masses. Marx wanted the work of the church to be freed as the religion and means of production is put into the hands of the proletariat. Atheism alienated the religious element of the historic communist state’s populations causing division and derision, and did not help strengthen the union of proletariat aims, no matter if the proletariat was atheist or not. Rather than emancipating all proletariats, no matter their beliefs, into one coherent body with the same material goals, the anti religious atheism often associated to communism fragmented the society, subjugated and alienated the religious proletariat, making them enemies of the state. This division subsequent led to failure of this type of communism as vehicle to consolidate the world wide revolution and emancipate all proletariats. .

post script.

My PhD thesis is particularly crucial for correcting a misconception that has pervaded academia and people’s ideas concerning Karl Marx. This correction has many social, intellectual and political ramifications. The successful completion of this thesis will impact contemporary society that has become disillusioned with Marx and, of late, relegates him into the position of a being merely an Utopian thinker. It is important to prove that theism and Marx are not mutually exclusively or diametrically opposed, to allow for the peaceful co-existence of Marxists and theists. .To achieve positive changes in the world one must try to eliminate division and derision between those who have different beliefs. To rectify this theoretical problem based on what Karl Marx thought and believed should emancipate communism from the single minded atheist ideal that alienated all religious proletariats and caused Marxism, and communist theories derived from his works to fail in the nations that embraced communism as a means of production. My PhD thesis will hopefully help unify religious and non religious desires for freedom from oppression. It should bring peace between theist and atheist and allow for religious communism in the practical manner Marx outlines in his works. My analysis is crucial for bridging the gap between religion and communism, theist and atheist and will change the way people view and formulate communist ideas. It will change the character of Marxism and communism, and lead to a new era in the way people think about socialism. This thesis will become one of note for the university I get accepted into.