That’s what Islam is to me now, more than just praying five times a day. But as you mature, life becomes complicated and harder to categorize as just good and bad. It’s a way to remind myself of who I am so I have less chances of doing something I’ll regret. When I was little, my whole family would sit down every Friday night and light the Shabbat candles and say the blessings. Every once in a while I go to services, but I appreciate it a lot more when I do my own thing and say my own prayers . It didn’t occur to me until high school when I started getting really involved with stuff. It’s like I’m just like everyone else, except there’s that little part of me that’s going to be Jewish forever, and that makes me different. And I can honestly say that I feel the presence of God in that place.
The rules are not laid out in black and white anymore—you find a lot of gray area since you gain more independence as you get older. I feel really connected with my Jewish community, but a little less connected to the observance factor of my religion. After confirmation [as an adolescent] I was getting stronger in the faith, but I still thought about it and said, “Well, what about other religions? And if they are, why are there millions of Muslims around the world who pray to Allah five times a day? And for me, Christianity is the religion where I feel that. And I don’t know if it’s wrong to say it—since I’m a Christian and we’re supposed to go out and save the world and convert people to Christianity—but I truly do believe that there are a lot of people who feel that their religion, whether it be Islam, or Buddhism, or Hinduism, is right for them. I’m not saying those are the right faiths, but you just get a feeling when something is right for you.
After all, you start to make your own decisions—some good, some bad—but life has to teach you its lessons somehow. And why are there Buddhists who make Buddhism their faith? To me that’s basically what faith is—to just believe in what you think is right.
Christianity is a complex belief system with a long and complicated history.
Forms, it seems, encapsulates the direction which Hegelian thought seem to have taken.
This sense of style seems both as a device by which Feuerbach distances himself from the at times tiresome and elaborate musings of the German philosophical tradition and as a means by which to demonstrate the immediate and down-to-earth conclusion he himself has drawn from studying the Christian faith.
(â€¦) and I have made a law of the highest level of clarity, simplicity and determinacy to the extent to which the subject matter allows it.
I have done so in all my writing, including this one, in order that every educated and thinking man can at the very least understand the main point of my work.” Feuerbach’s style is inherently democratic and adverse to the prevalent mandarinism of the German intelligentsia. The suggestion Feuerbach is making is that this is the language of science.
It tells us both to whom the message is addressed and the context in which it is written.
Feuerbach is, perhaps as a result of his awareness of the to be resolved Hegelian dichotomy between form and content, highly self-conscious of the form he is taking in addressing his audience: “I have never held, surely, the scholars to be the measure of true learning and of the art of writing; not those abstract and particular academic philosophers, but universal man instead.