Das Geheimnis des Opfers oder Der Mensch ist, was er iÃt The ...

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Freud, S., [1895] (1971a). The Project for a Scientific Psychology. . The Complete Psychological Works of Sigmund Freud. Standard Edition. Vol. I: 283–397. London and Toronto: The Hogarth Press. ———, [1913] (1971b). Totem and Taboo. The Complete Psychological Works of Sigmund Freud. Standard Edition. Vol. 13: 1–161. London and Toronto: The Hogarth Press. Gershon, M.D., (1998). The Second Brain. New York: Harper Collins. Girard, R., (1977). Violence and the Sacred. Baltimore. John’s Hopkins University Press. ———, (1986). The Scapegoat. Baltimore: John’s Hopkins University Press. ———, (1987). Job: The Victim of his People. Stanford. Stanford University Press. ———, (2001). I See Satan Fall like Lightning. Maryknoll, N.Y.:Orbis. Grubrich-Simitis, I., (1986). Reflections on Sigmund Freud’s Relationship to the German Language and to some German-speaking Authors of the Enlightenment. International Journal of Psychoanalysis. 67: 287–94. Hegel. G.W.F., (1971). Vorlesungen über die Geschichte der Philosophie III. Frankfurtam-Main: Suhrkamp. Hemecker, W., (1991). Vor Freud: Philosophiegeschichtliche Voraussetzungen der Psychoanalyse. München, Hamden, Wien: Philosophia. Jay, N. (1992)., Throughout Your Generations Forever. Chicago and London: University of Chicago Press. Jones, R. A., (2005). The Secret of the Totem. New York: Columbia University Press. Kristeva, J., (1982). Powers of Horror: An Essay On Abjection. New York: Columbia University Press. ———, (1995). New Maladies of the Soul. New York: Columbia University Press. Lemke, H., (2004). Feuerbachs Stammtischthese oder zum Ursprung des Satzes: „Der Mensch ist, was er isst.” Aufklärung und Kritik 1: 117–140. Levitt, C., (2006) Ludwig Feuerbach and Sigmund Freud. Unpublished paper delivered as an address at the Toronto Institute of Psychoanalysis, March, 2006. Osman, M., (2004). The Role of an Early-Life Variant of the Oedipus Complex in Motivating Religious Endeavours. JAPA 52, 4: 975–997.
The Mystery of Sacrifice or Man is What He Eats 5 [This translation is based on Volume 11 of the edition of Feuerbach’s Gesasmmelte Werke edited by Werner Schuffenhauer, Akademie Verlag Berlin, 1990, pp. 26–52 — C.L.] The proposition: “man is what he eats,” which I expressed in a review of 6 Moleschott’s Lehre der Nahrungsmittel für das Volk, [sic] 1850, is the only sentence from my writings which are well-known as being “long-forgotten” and which certain people have ringing in their ears even today, but only as a dissonant note, as an insult to the honour of German philosophy and culture. But precisely this awful sound put me in such good spirits that I could not resist making this famous play on words the subject of an essay of its own. However, the main subject of my writings is the solution to the mystery of religion, because I consider all other mysteries of the human spirit only in relation to religion, only on the basis of it or on account of it. But at the same time, nevertheless, I am also known as a completely dreadful materialist, engrossed to such a degree in the most primitive form of matter that I no longer even know that man not only 7 eats but drinks as well, and ‘drink’ cannot be rhymed with ‘is.’ Thus have I made an object of gastrology (theory of the stomach, of the palate) straightaway into an object of theology, and admittedly, an object of theology, on the other hand, into an object of gastrology. But I flatter myself on precisely this account with the hope of having supplied a brief yet decisive contribution to the still controversial question: what is the true meaning of the sacrifice of food and drink? Man is what he eats. “What a scurrilous expression of modern sensualist pseudowisdom!” Nevertheless this scurrilous thought has an already venerable classical provenance, having already been given expression by “the father of Greek poetry” when he classified people by the food that distinguishes them from other peoples. For Homer calls the hippomolgoi, a nomadic Scythian tribe in the Iliad, glaktophagoi, i.e., milk 5. In the original this title stands on a special title page before the text 6. The correct title is: Lehre der Nahrungsmittel. Für das Volk. In fact, as Schuffenhauer points out, Feuerbach had first used a similar expression in a later edition of his Thoughts on Immortality and Death entitled: Die Frage der Unsterblichkeit vom Standpunkt der Anthropologie (1847). 7. Feuerbach refers to the fact that in German the third person singular of essen — ‘to eat’ is the word isst or ißt which rhymes with the third person singular of sein — ‘to be,’ the word ist. Of course the word trinkt in German, the third person singular of the verb ‘to drink,’ does not rhyme with them.
Page 1 and 2: Das Geheimnis des Opfers oder Der M
Page 3 and 4: Introduction to Feuerbach on Sacrif
Page 5 and 6: as Harold Lemke (2004, 117-140) who
Page 7: Bayliss, W.M., and E.H. Starling. (
Page 11 and 12: ead, eats fruits of the earth, henc
Page 13 and 14: ises, the other where it sets, henc
Page 15 and 16: 9 foods, their foodstuff was placed
Page 17 and 18: 10 geese, chickens and calves to hi
Page 19 and 20: But why then was salt now used in s
Page 21 and 22: eally has this meaning here, its co
Page 23 and 24: their health and their prosperity,
Page 25 and 26: on earth.” You should be holy for
Page 27 and 28: heart, his soul with food and drink
Page 29: moments, where on account of supers

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