Feuerbach writes about humanity and its relation to nature, saying that what we are as humans, God is also, just not ‘fallen’ like ourselves. We are rational, therefore God must be, and we separate ourselves from nature, so God must be separate too. He writes that one should be ‘courageous and consistent enough to give up God altogether, and to appeal only to pure, naked, godless nature as to the last basis of your existence’ because God, Feuerbach argues, only exists in our mind.
Another line of argument Feuerbach goes down is the idea of teleology, and the way that the world was designed is magnificent and clearly intellectual. He combats this, saying that due to the fact that humans have an intellect, ‘the unintentional effects of Nature appear to him in the light of his intellect as intentional ones, as ends and purposes.’ Nature is full of accidents, but due to our intellect, we perceive and interpret these accidents as purposeful. Moreover, Feuerbach uses the example of a bird to argue that the flight of birds is not founded on art or intellect. He believes that the view that thinking birds must have been designed and detailed by an intellect with intention is absurd. He says that ‘a bird cannot fly otherwise than it does, nor is it at liberty not to fly; it must fly.’ From this point Feuerbach then writes that it is our intellect that causes theoretical problems, and so what appears to be deeply intellectual and defined is, for nature done without any intellect or any difficulty caused by the intellect.
In Pt.3, further arguments by Feuerbach will be put forth.