How can Marx’s concept of primitive accumulation be adjusted in order to analyze forms of expropriation in the present day?
contradicts it entirely through this initial belief. Augustine took the Eden narrative literally, and interpreted that Adam and Eve fell from their original state of perfection. However, I would argue that the Bible (specifically Genesis 1, “So God created man in his own image”) explicitly shows that we were created Imago Dei, and does not provide detail that we were created perfectly and there is a certain distinction between them. John Hick also rejects this tradition claiming that it lacks plausibility. The idea of us being created perfect and having fallen is not convincing. Scientific knowledge indicates that humanity has been in an evolutionary process of growth. There never was a time when mankind was morally perfect from which it has fallen. All evidence, mainly from the Bible, indicates that mankind has developed morally and spiritually, not regressed. If in Genesis it says that human beings were created in Imago Dei, then we could not have been created perfectly. In fact, Augustine would be contradicting the Bible’s word of God. Imago Dei appears as only the potential to grow into the likeness of God, imago Dei is not perfection. Therefore, Hick says that the Augustinian theodicy is part of a ‘pre-scientific world-view.’ Thus, although the idea of the human being as the imago Dei seems plausible with most traditional theologians, sometimes the idea becomes a contradiction alongside their other thoughts. However, this should not undermine the notion totally. Instead, other theologians such as Irenaeus provide us with ideas that support the notion completely. The Irenaean framework talks of two stages of creation. Firstly, God created in God’s image. The process of coming into God’s likeness has to happen in the second stage of creation. Irenaeus distinguishes between ‘image’ of God and the ‘likeness’ of God, making it clear that the latter is something humans acquire after a “period of growth.” Irenaeus criticises the human race in its “immaturity,” blaming only us for our inadequacy while praising God for his “power, wisdom and immense goodness.” This triad of traits plausibly seems to be what Irenaeus wants humanity to strive for, as this is the likeness of God. Irenaeus understood this to mean that humans were created as personal and moral beings, already existing in the image of God, but not yet formed in to the likeness of God. Therefore, the ‘imago Dei’ for Irenaeus is the potential for human beings to resemble God and his traits, and likeness is rather the actuality of this resemblance. By ‘likeness’ Irenaeus means a quality in h>GET ANSWER