Criticism of Feuerbach marks the transition to the historical materialism of Marx's humanist, because it coincides with the transition from anthropology speculative at the "real knowledge" of history. The text takes the form in which this process is The German Ideology, written by Marx and Engels, in collaboration with Moses Hess, in exile in Brussels (1845-1846) and remained unpublished until 1932. More than a decade later, in the "Preface" to the Critique of ¬ the political economy (1859), Marx says it "decided to make it clear, with a common work, the contrast between the way we see - ela ideological conception of the German philosophy of dealing in fact with our earlier philosophical consciousness. " Even before the content, the originality of this work therefore lies in an attempt to capture the "movement real 'of history, beyond the ideological representations that have always veiled by the actual structure and the actual driving forces. The ap ¬ what historical materialism of Marx and Engels, in fact, requires a basic counterweight position between 'real science and positive "and" ideology "
In one of its main meanings, ideology appears as a" false representation " reality, alluding to the process by which the objective understanding of the real relations among men substitutes a distorted image of them. In other words, discourses of ideological representation of the world is to speak, according to the classics of Marxism, rendering it constitutionally mystifying. Other meanings, as well as the causes and the social function of ideology, we will say more-boast, we will know better when the Marxist discourse on history. Now we need to know that the intention of Marx is to reveal, beyond ideologies, the truth about history by reaching an objective point of view: the company, which allows to describe not what men ' may appear in the representation of their own or another but as they really are "(The German Ideology). This program obviously involves the destruction of the old idealist philosophy and the inauguration of a new "science", in relation to which the philosophy is to take the instrumental role of 'more general summary of the results that can be abstracted from an examination of the historical development of men. " But what is humanity, seen at last in a scientific and not ideological? Marx meets the first definition in that it is a species evolved, composed of individuals ace ¬ ciat struggling for survival. Consequently, the story is not, primarily, a spiritual event but a process based on the material-dialectic need meet ¬ SFAC: The live
implies first of all the eating and drinking, housing, clothing and more. The first historical act is thus the creation of means to meet these needs, the production of material life itself [... ] Even today, as thousands of years ago, they must re ¬ made every day and every hour just to keep people alive. (German Ideology)
And it is this action "material" that humanizes the man. In fact, says Marx ironic ¬ mind, we can distinguish humans from animals by consciousness, for reli ¬ gion, for what you want, but, in fact, they began to distinguish themselves from animals when, by virtue of necessity, began to produce their livelihoods. But the basic story is thus the work that Marx understood as the creator of civilization and culture, and that through which man makes it, emerging from animality pri ¬ mitiva and distinguished from other living beings.
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