ABSTRACT This article begins with a detailed analysis of Althusser's criticism of Feuerbach as an “ideologue” of the body. Althusser concentrates on the mirror structure of the subject and the object and on empiricism, which represents the ideological discourse. I argue that Althusser overlooked Feuerbach's decisive revelations: a bodily materiality which corresponds to Adorno's non-identical inner nature, and the ontological condensation of the human being; a process which generates the “living reality” of the body. I show Feuerbach's breakthrough reinterpretation of the Ground in Schelling's concept of the object (God) that was identified with nature and represents the non-identical limitation of the subject. This limitation, which is connected to death, creates the difference between the “living reality” of the body and bodily materiality as subjected by ideological discourses. I conclude that Feuerbach revealed a non-identical materiality of the body that evades both Althusserian interpellations and Foucauldian regulative practices.

中文翻译：

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阿尔都塞，费尔巴哈和非同等的身体概念

摘要本文首先详细分析了阿尔都塞对费尔巴哈作为人体“思想家”的批评。阿尔都塞专注于主体和客体的镜像结构以及经验主义，后者代表着意识形态话语。我认为，阿尔都塞忽视了费尔巴哈的决定性启示：与阿多诺不同的内在本质相对应的身体实质，以及人类的本体论凝聚。产生身体“生命现实”的过程。我在谢林的物（神）概念中展示了费尔巴哈对地面的突破性重新解释，该概念被自然界所识别，代表了该主题的不同局限性。这种与死亡有关的限制，在意识形态话语的作用下，在身体的“生存现实”和身体物质之间创造了差异。我得出的结论是，费尔巴哈揭示了身体的非同质性，既逃避了阿尔都塞式的干扰，也逃避了福柯式的调节做法。