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Topic: Quotations to Inspire and, or, Infuriate (Read 6082 times) |
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #30 on: 2008-03-22 12:46:16 » |
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Reality
Class: Quotation
Authors: Morris Berman (Professor of Sociology, Catholic University of America, Washington, D.C.)
Source: Dark Ages America: The Final Phase of Empire
Dated: 2006-04-11 (Date of Publication)
Keywords: Dark ages Delusion Delusional Denial
"If a nation is unable to perceive reality correctly, and persists in operating on the basis of faith-based delusions, its ability to hold its own in the world is pretty much foreclosed."
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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Fritz
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Re:Quotations to Inspire and, or, Infuriate
« Reply #31 on: 2008-03-23 22:53:10 » |
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God is not out there
Class: Quotation
Authors: Reginald John Hollingdale; biographer and a translator
Source: German philosophy and literature
Dated: October 20, 1930 - September 28, 2001
Keywords: Existence of God
I admit that the generation which produced Stalin, Auschwitz and Hiroshima will take some beating; but the radical and universal consciousness of the death of God is still ahead of us; perhaps we shall have to colonize the stars before it is finally borne in upon us that God is not out there.
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Where there is the necessary technical skill to move mountains, there is no need for the faith that moves mountains -anon-
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Fritz
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Re:Quotations to Inspire and, or, Infuriate
« Reply #32 on: 2008-03-24 19:42:23 » |
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Power vs Money
Class: Quotation
Authors: Eric Hoffer
Source: Hoffer's Writings
Dated: July 25, 1902 – May 21, 1983)
Keywords: working-class, power, crimes, money
The great crimes of the twentieth century were committed not by money-grubbing capitalists but by dedicated idealists. Lenin, Stalin, and Hitler were contemptuous of money. The passage from the nineteenth to the twentieth century has been a passage from considerations of money to considerations of power. How naive the cliche that money is the root of evil!
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Where there is the necessary technical skill to move mountains, there is no need for the faith that moves mountains -anon-
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #33 on: 2008-03-29 00:45:53 » |
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Revolt Against UTism
Class: Quotation
Authors: Joseph Campbell (1904-1987, Professor at Sarah Lawrence College, Yonkers, New York, USA)
Source: The Masks of God: Primitive Mythology, P 12
Dated: 1959 (Date of Publication)
Keywords: UTism rocketships primitive beliefs mythos mythology
"For surely it is folly to preach to children who will be riding rockets to the moon a morality and cosmology based on concepts of the Good Society and of man's place in nature that were coined before the harnessing of the horse! And the world is now far too small, and men's stake in sanity too great, for any more of those old games of Chosen Folk (whether of Jehovah, Allah, Wotan, Manu, or the Devil) by which tribesmen sustained themselves against their enemies in the days when the serpent could still talk."
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #34 on: 2008-03-29 00:54:52 » |
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Rejecting Belief
Class: Quotation
Authors: EM Forster
Source: What I Believe:Two Cheers for Democracy
Dated: 1951 (Date of Publication)
Keywords: Secular Humanism humanist rational atheism pacifism pacifist loyalty friendship
Note: English spelling preserved
"I do not believe in Belief. But this is an Age of Faith, and there are so many militant creeds that, in self-defence, one has to formulate a creed of one's own."
What I Believe
I do not believe in Belief. But this is an Age of Faith, and there are so many militant creeds that, in self-defence, one has to formulate a creed of one's own. Tolerance, good temper and sympathy are no longer enough in a world which is rent by religious and racial persecution, in a world where ignorance rules, and Science, who ought to have ruled, plays the subservient pimp. Tolerance, good temper and sympathy - they are what matter really, and if the human race is not to collapse they must come to the front before long. But for the moment they are not enough, their action is no stronger than a flower, battered beneath a military jackboot. They want stiffening, even if the process coarsens them. Faith, to my mind, is a stiffening process, a sort of mental starch, which ought to be applied as sparingly as possible. I dislike the stuff. I do not believe in it, for its own sake, at all. Herein I probably differ from most people, who believe in Belief, and are only sorry they cannot swallow even more than they do. My law-givers are Erasmus and Montaigne, not Moses and St Paul. My temple stands not upon Mount Moriah but in that Elysian Field where even the immoral are admitted. My motto is : "Lord, I disbelieve - help thou my unbelief."
I have, however, to live in an Age of Faith - the sort of epoch I used to hear praised when I was a boy. It is extremely unpleasant really. It is bloody in every sense of the word. And I have to keep my end up in it. Where do I start ?
With personal relationships. Here is something comparatively solid in a world full of violence and cruelty. Not absolutely solid, for Psychology has split and shattered the idea of a " Person", and has shown that there is something incalculable in each of us, which may at any moment rise to the surface and destroy our normal balance. We don't know what we are like. We can't know what other people are like. How, then, can we put any trust in personal relationships, or cling to them in the gathering political storm ? In theory we cannot. But in practice we can and do. Though A is not unchangeably A, or B unchangeably B, there can still be love and loyalty between the two. For the purpose of living one has to assume that the personality is solid, and the "self" is an entity, and to ignore all contrary evidence. And since to ignore evidence is one of the characteristics of faith, I certainly can proclaim that I believe in personal relationships.
Starting from them, I get a little order into the contemporary chaos. One must be fond of people and trust them if one is not to make a mess of life, and it is therefore essential that they should not let one down. They often do. The moral of which is that I must, myself, be as reliable as possible, and this I try to be. But reliability is not a matter of contract - that is the main difference between the world of personal relationships and the world of business relationships. It is a matter for the heart, which signs no documents. In other words, reliability is impossible unless there is a natural warmth. Most men possess this warmth, though they often have bad luck and get chilled. Most of them, even when they are politicians, want to keep faith. And one can, at all events, show one's own little light here, one's own poor little trembling flame, with the knowledge that it is not the only light that is shining in the darkness, and not the only one which the darkness does not comprehend. Personal relations are despised today. They are regarded as bourgeois luxuries, as products of a time of fair weather which is now past, and we are urged to get rid of them, and to dedicate ourselves to some movement or cause instead. I hate the idea of causes, and if I had to choose between betraying my country and betraying my friend I hope I should have the guts to betray my country. Such a choice may scandalize the modern reader, and he may stretch out his patriotic hand to the telephone at once and ring up the police. It would not have shocked Dante, though. Dante places Brutus and Cassius in the lowest circle of Hell because they had chosen to betray their friend Julius Caesar rather than their country Rome. Probably one will not be asked to make such an agonizing choice. Still, there lies at the back of every creed something terrible and hard for which the worshipper may one day be required to suffer, and there is even a terror and a hardness in this creed of personal relationships, urbane and mild though it sounds. Love and loyalty to an individual can run counter to the claims of the State. When they do - down with the State, say I, which means that the State would down me.
This brings me along to Democracy, "Even love, the beloved Republic, That feeds upon freedom and lives". Democracy is not a beloved Republic really, and never will be. But it is less hateful than other contemporary forms of government, and to that extent it deserves our support. It does start from the assumption that the individual is important, and that all types are needed to make a civilization. It does not divide its citizens into the bossers and the bossed - as an efficiency-regime tends to do. The people I admire most are those who are sensitive and want to create something or discover something, and do not see life in terms of power, and such people get more of a chance under a democracy than elsewhere. They found religions, great or small, or they produce literature and art, or they do disinterested scientific research, or they may be what is called "ordinary people", who are creative in their private lives, bring up their children decently, for instance, or help their neighbours. All these people need to express themselves; they cannot do so unless society allows them liberty to do so, and the society which allows them most liberty is a democracy.
Democracy has another merit. It allows criticism, and if there is not public criticism there are bound to be hushed-up scandals. That is why I believe in the press, despite all its lies and vulgarity, and why I believe in Parliament. Parliament is often sneered a because it is a Talking Shop. I believe in it because it is a talking shop. I believe in the Private Member who makes himself a nuisance. He gets snubbed and is told that he is cranky or ill- informed, but he does expose abuses which would otherwise never have been mentioned, and very often an abuse gets put right just by being mentioned. Occasionally, too, a well-meaning public official starts losing his head in the cause of efficiency, and thinks himself God Almighty. Such officials are particularly frequent in the Home Office. Well, there will be questions about them in Parliament sooner or later, and then they will have to mind their steps. Whether Parliament is either a representative body or an efficient one is questionable, but I value it because it criticizes and talks, and because its chatter gets widely reported. So two cheers for Democracy: one because it admits variety and two because it permits criticism. Two cheers are quite enough: there is no occasion to give three. Only Love the Beloved Republic deserves that.
What about Force, though? While we are trying to be sensitive and advanced and affectionate and tolerant, an unpleasant question pops up: does not all society rest upon force ? If a government cannot count upon the police and the army, how can it hope to rule ? And if an individual gets knocked on the head or sent to a labour camp, of what significance are his opinions ? This dilemma does not worry me as much as it does some. I realize that all society rests upon force. But all the great creative actions, all the decent human relations, occur during the inter- vals when force has not managed to come to the front. These intervals are what matter. I want them to be as frequent and as lengthy as possible, and I call them " civilization ". Some people idealize force and pull it into the foreground and worship it, instead of keeping it in the background as long as possible. I think they make a mistake, and I think that their opposites, the mystics, err even more when they declare that force does not exist. I believe that it exists, and that one of our jobs is to prevent it from getting out of its box. It gets out sooner or later, and then it destroys us and all the lovely things which we have made. But it is not out all the time, for the fortunate reason that the strong are so stupid. Consider their conduct for a moment in The Nibelung's Ring. The giants there have the guns, or in other words the gold; but they do nothing with it, they do not realize that they are all-powerful, with the result that the catastrophe is de- layed and the castle of Valhalla, insecure but glorious, fronts the storms. Fafnir, coiled round his hoard, grumbles and grunts; we can hear him under Europe today; the leaves of the wood already tremble, and the Bird calls its warnings uselessly. Fafnir will destroy us, but by a blessed dispensation he is stupid and slow, and creation goes on just outside the poisonous blast of his breath. The Nietzschean would hurry the monster up, the mystic would say he did not exist, but Wotan, wiser than either, hastens to create warriors before doom declares itself. The Valkyries are symbols not only of courage but of intelligence; they represent the human spirit snatching its opportunity while the going is good, and one of them even finds time to love. Bruennhilde's last song hymns the recurrence of love, and since it is the privilege of art to exaggerate she goes even further, and proclaims the love which is eternally triumphant, and feeds upon freedom and lives.
So that is what I feel about force and violence. It is, alas ! the ultimate reality on this earth, but it does not always get to the front. Some people call its absences "decadence"; I call them "civilization" and find in such interludes the chief justification for the human experiment. I look the other way until fate strikes me. Whether this is due to courage or to cowardice in my own case I cannot be sure. But I know that, if men had not looked the other way in the past, nothing of any value would survive. The people I respect most behave as if they were immortal and as if society was eternal. Both assumptions are false: both of them must be accepted as true if we are to go on eating and working and loving, and are to keep open a few breathing-holes for the human spirit. No millennium seems likely to descend upon humanity; no better and stronger League of Nations will be instituted; no form of Christianity and no alternative to Christianity will bring peace to the world or integrity to the individual; no "change of heart" will occur. And yet we need not despair, indeed, we cannot despair; the evidence of history shows us that men have always insisted on behaving creatively under the shadow of the sword; that they have done their artistic and scientific and domestic stuff for the sake of doing it, and that we had better follow their example under the shadow of the aeroplanes. Others, with more vision or courage than myself, see the salvation of humanity ahead, and will dismiss my conception of civilization as paltry, a sort of tip-and-run game. Certainly it is presumptuous to say that we cannot improve, and that Man, who has only been in power for a few thousand years, will never learn to make use of his power. All I mean is that, if people continue to kill one another as they do, the world cannot get better than it is, and that, since there are more people than formerly, and their means for destroying one another superior, the world may well get worse. What is good in people - and consequently in the world - is their insistence on creation, their belief in friendship and loyalty for their own sakes; and, though Violence remains and is, indeed, the major partner in this muddled establishment, I believe that creativeness remains too, and will always assume direction when violence sleeps. So, though I am not an optimist, I cannot agree with Sophocles that it were better never to have been born. And although, like Horace, I see no evidence that each batch of births is superior to the last, I leave the field open for the more complacent view. This is such a difficult moment to live in, one cannot help getting gloomy and also a bit rattled, and perhaps short-sighted.
In search of a refuge, we may perhaps turn to hero-worship. But here we shall get no help, in my opinion. Hero-worship is a dangerous vice, and one of the minor merits of a democracy is that it does not encourage it, or produce that unmanageable type of citizen known as the Great Man. It produces instead different kinds of small men - a much finer achievement. But people who cannot get interested in the variety of life, and cannot make up their own minds, get discontented over this, and they long for a hero to bow down before and to follow blindly. It is significant that a hero is an integral part of the authoritarian stock-in-trade today. An efficiency-regime cannot be run without a few heroes stuck about it to carry off the dullness - much as plums have to be put into a bad pudding to make it palatable. One hero at the top and a smaller one each side of him is a favourite arrangement, and the timid and the bored are comforted by the trinity, and, bowing down, feel exalted and strengthened.
No, I distrust Great Men. They produce a desert of uniformity around them and often a pool of blood too, and I always feel a little man's pleasure when they come a cropper. Every now and then one reads in the newspapers some such statement as: "The coup d'etat appears to have failed, and Admiral Toma's where- abouts is at present unknown." Admiral Toma had probably every qualification for being a Great Man - an iron will, personal magnetism, dash, flair, sexlessness - but fate was against him, so he retires to unknown whereabouts instead of parading history with his peers. He fails with a completeness which no artist and no lover can experience, because with them the process of creation is itself an achievement, whereas with him the only possible achievement is success.
I believe in aristocracy, though - if that is the right word, and if a democrat may use it. Not an aristocracy of power, based upon rank and influence, but an aristocracy of the sensitive, the considerate and the plucky. Its members are to be found in all nations and classes, and all through the ages, and there is a secret understanding between them when they meet. They represent the true human tradition, the one permanent victory of our queer race over cruelty and chaos. Thousands of them perish in obscurity, a few are great names. They are sensitive for others as well as for themselves, they are considerate without being fussy, their pluck is not swankiness but the power to endure, and they can take a joke. I give no examples - it is risky to do that - but the reader may as well consider whether this is the type of person he would like to meet and to be, and whether (going further with me) he would prefer that this type should not be an ascetic one. I am against asceticism myself. I am with the old Scotsman who wanted less chastity and more delicacy. I do not feel that my aristocrats are a real aristocracy if they thwart their bodies, since bodies are the instruments through which we register and enjoy the world. Still, I do not insist. This is not a major point. It is clearly possible to be sensitive, considerate and plucky and yet be an ascetic too, and if anyone possesses the first three qualities I will let him in! On they go - an invincible army, yet not a victorious one. The aristocrats, the elect, the chosen, the Best People - all the words that describe them are false, and all attempts to organize them fail. Again and again Authority, seeing their value, has tried to net them and to utilize them as the Egyptian Priesthood or the Christian Church or the Chinese Civil Service or the Group Movement, or some other worthy stunt. But they slip through the net and are gone; when the door is shut, they are no longer in the room; their temple, as one of them remarked, is the holiness of the Heart's affections, and their kingdom, though they never possess it, is the wide-open world.
With this type of person knocking about, and constantly crossing one's path if one has eyes to see or hands to feel, the experiment of earthly life cannot be dismissed as a failure. But it may well be hailed as a tragedy, the tragedy being that no device has been found by which these private decencies can be transmitted to public affairs. As soon as people have power they go crooked and sometimes dotty as well, because the possession of power lifts them into a region where normal honesty never pays. For instance, the man who is selling newspapers outside the Houses of Parliament can safely leave his papers to go for a drink, and his cap beside them: anyone who takes a paper is sure to drop a copper into the cap. But the men who are inside the Houses of Parliament - they cannot trust one another like that, still less can the Government they compose trust other governments. No caps upon the pavement here, but suspicion, treachery and armaments. The more highly public life is organized the lower does its morality sink ; the nations of today behave to each other worse than they ever did in the past, they cheat, rob, bully and bluff, make war without notice, and kill as many women and children as possible; whereas primitive tribes were at all events restrained by taboos. It is a humiliating outlook - though the greater the darkness, the brighter shine the little lights, reassuring one another, signalling: "Well, at all events, I 'm still here. I don' t like it very much, but how are you ?" Unquenchable lights of my aristocracy! Signals of the invincible army ! "Come along - anyway, let's have a good time while we can. "I think they signal that too.
The Saviour of the future - if ever he comes - will not preach a new Gospel. He will merely utilize my aristocracy, he will make effective the goodwill and the good temper which are already existing. In other words, he will introduce a new technique. In economics, we are told that if there was a new technique of distribution there need be no poverty, and people would not starve in one place while crops were being ploughed under in another. A similar change is needed in the sphere of morals and politics. The desire for it is by no means new; it was expressed, for example, in theological terms by Jacopone da Todi over six hundred years ago. "Ordena questo amore, tu che m'ami, " he said ; "O thou who lovest me set this love in order." His prayer was not granted, and I do not myself believe that it ever will be, but here, and not through a change of heart, is our probable route. Not by becoming better, but by ordering and distributing his native goodness, will Man shut up Force into its box, and so gain time to explore the universe and to set his mark upon it worthily. At present he only explores it at odd moments, when Force is looking the other way, and his divine creativeness appears as a trivial by-product, to be scrapped as soon as the drums beat and the bombers hum.
Such a change, claim the orthodox, can only be made by Christianity, and will be made by it in God's good time: man always has failed and always will fail to organize his own goodness, and it is presumptuous of him to try. This claim - solemn as it is - leaves me cold. I cannot believe that Christianity will ever cope with the present world-wide mess, and I think that such influence as it retains in modern society is due to the money behind it, rather than to its spiritual appeal. It was a spiritual force once, but the indwelling spirit will have to be restated if it is to calm the waters again, and probably restated in a non- Christian form. Naturally a lot of people, and people who are not only good but able and intelligent, will disagree here; they will vehemently deny that Christianity has failed, or they will argue that its failure proceeds from the wickedness of men, and really proves its ultimate success. They have Faith, with a large F. My faith has a very small one, and I only intrude it because these are strenuous and serious days, and one likes to say what one thinks while speech is comparatively free; it may not be free much longer.
The above are the reflections of an individualist and a liberal who has found liberalism crumbling beneath him and at first felt ashamed. Then, looking around, he decided there was no special reason for shame, since other people, whatever they felt, were equally insecure. And as for individualism - there seems no way of getting off this, even if one wanted to. The dictator-hero can grind down his citizens till they are all alike, but he cannot melt them into a single man. That is beyond his power. He can order them to merge, he can incite them to mass-antics, but they are obliged to be born separately, and to die separately, and, owing to these unavoidable termini, will always be running off the totalitarian rails. The memory of birth and the expectation of death always lurk within the human being, making him separate from his fellows and consequently capable of intercourse with them. Naked I came into the world, naked I shall go out of it! And a very good thing too, for it reminds me that I am naked under my shirt, whatever its colour.
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #36 on: 2008-03-31 11:24:43 » |
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Rejecting Christianity
Class: Quotation
Authors: Betrand Russell 1872-05-18 - 1970-02-02 (Philosopher, historian, logician, mathematician, social reformer and pacifist)
Source: Why I Am Not a Christian: And Other Essays on Religion and Related Subjects
Dated: 1927-03-06 (Date of Original Delivery)
Keywords: Logical Rational Arguments Cosmological Natural-law Teleological Ethical Moral Theology Temporal Infinite Atheist Atheism
"We want to stand upon our own feet and look fair and square at the world -- its good facts, its bad facts, its beauties, and its ugliness; see the world as it is and be not afraid of it. Conquer the world by intelligence and not merely by being slavishly subdued by the terror that comes from it. The whole conception of God is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men. When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings. We ought to stand up and look the world frankly in the face. We ought to make the best we can of the world, and if it is not so good as we wish, after all it will still be better than what these others have made of it in all these ages. A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past or a fettering of the free intelligence by the words uttered long ago by ignorant men. It needs a fearless outlook and a free intelligence. It needs hope for the future, not looking back all the time toward a past that is dead, which we trust will be far surpassed by the future that our intelligence can create."
Why I am Not A Christian
The 3rd Lord Russell
Introductory note: Russell delivered this lecture on March 6, 1927 to the National Secular Society, South London Branch, at Battersea Town Hall. Published in pamphlet form in that same year, the essay subsequently achieved new fame with Paul Edwards' edition of Russell's book, Why I Am Not a Christian: And Other Essays on Religion and Related Subjects (1957).
[ Hermit - from Wikipedia ] Why I Am Not a Christian is an essay by the British philosopher Bertrand Russell hailed by The Independent as "devastating in its use of cold logic," and listed in the New York Public Library's list of the most influential books of the 20th century.
As your Chairman has told you, the subject about which I am going to speak to you tonight is "Why I Am Not a Christian." Perhaps it would be as well, first of all, to try to make out what one means by the word Christian. It is used these days in a very loose sense by a great many people. Some people mean no more by it than a person who attempts to live a good life. In that sense I suppose there would be Christians in all sects and creeds; but I do not think that that is the proper sense of the word, if only because it would imply that all the people who are not Christians -- all the Buddhists, Confucians, Mohammedans, and so on -- are not trying to live a good life. I do not mean by a Christian any person who tries to live decently according to his lights. I think that you must have a certain amount of definite belief before you have a right to call yourself a Christian. The word does not have quite such a full-blooded meaning now as it had in the times of St. Augustine and St. Thomas Aquinas. In those days, if a man said that he was a Christian it was known what he meant. You accepted a whole collection of creeds which were set out with great precision, and every single syllable of those creeds you believed with the whole strength of your convictions.
What Is a Christian?
Nowadays it is not quite that. We have to be a little more vague in our meaning of Christianity. I think, however, that there are two different items which are quite essential to anybody calling himself a Christian. The first is one of a dogmatic nature -- namely, that you must believe in God and immortality. If you do not believe in those two things, I do not think that you can properly call yourself a Christian. Then, further than that, as the name implies, you must have some kind of belief about Christ. The Mohammedans, for instance, also believe in God and in immortality, and yet they would not call themselves Christians. I think you must have at the very lowest the belief that Christ was, if not divine, at least the best and wisest of men. If you are not going to believe that much about Christ, I do not think you have any right to call yourself a Christian. Of course, there is another sense, which you find in Whitaker's Almanack and in geography books, where the population of the world is said to be divided into Christians, Mohammedans, Buddhists, fetish worshipers, and so on; and in that sense we are all Christians. The geography books count us all in, but that is a purely geographical sense, which I suppose we can ignore.Therefore I take it that when I tell you why I am not a Christian I have to tell you two different things: first, why I do not believe in God and in immortality; and, secondly, why I do not think that Christ was the best and wisest of men, although I grant him a very high degree of moral goodness.
But for the successful efforts of unbelievers in the past, I could not take so elastic a definition of Christianity as that. As I said before, in olden days it had a much more full-blooded sense. For instance, it included he belief in hell. Belief in eternal hell-fire was an essential item of Christian belief until pretty recent times. In this country, as you know, it ceased to be an essential item because of a decision of the Privy Council, and from that decision the Archbishop of Canterbury and the Archbishop of York dissented; but in this country our religion is settled by Act of Parliament, and therefore the Privy Council was able to override their Graces and hell was no longer necessary to a Christian. Consequently I shall not insist that a Christian must believe in hell.
The Existence of God
To come to this question of the existence of God: it is a large and serious question, and if I were to attempt to deal with it in any adequate manner I should have to keep you here until Kingdom Come, so that you will have to excuse me if I deal with it in a somewhat summary fashion. You know, of course, that the Catholic Church has laid it down as a dogma that the existence of God can be proved by the unaided reason. That is a somewhat curious dogma, but it is one of their dogmas. They had to introduce it because at one time the freethinkers adopted the habit of saying that there were such and such arguments which mere reason might urge against the existence of God, but of course they knew as a matter of faith that God did exist. The arguments and the reasons were set out at great length, and the Catholic Church felt that they must stop it. Therefore they laid it down that the existence of God can be proved by the unaided reason and they had to set up what they considered were arguments to prove it. There are, of course, a number of them, but I shall take only a few.
The First-cause Argument
Perhaps the simplest and easiest to understand is the argument of the First Cause. (It is maintained that everything we see in this world has a cause, and as you go back in the chain of causes further and further you must come to a First Cause, and to that First Cause you give the name of God.) That argument, I suppose, does not carry very much weight nowadays, because, in the first place, cause is not quite what it used to be. The philosophers and the men of science have got going on cause, and it has not anything like the vitality it used to have; but, apart from that, you can see that the argument that there must be a First Cause is one that cannot have any validity. I may say that when I was a young man and was debating these questions very seriously in my mind, I for a long time accepted the argument of the First Cause, until one day, at the age of eighteen, I read John Stuart Mill's Autobiography, and I there found this sentence: "My father taught me that the question 'Who made me?' cannot be answered, since it immediately suggests the further question `Who made god?'" That very simple sentence showed me, as I still think, the fallacy in the argument of the First Cause. If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so that there cannot be any validity in that argument. It is exactly of the same nature as the Hindu's view, that the world rested upon an elephant and the elephant rested upon a tortoise; and when they said, "How about the tortoise?" the Indian said, "Suppose we change the subject." The argument is really no better than that. There is no reason why the world could not have come into being without a cause; nor, on the other hand, is there any reason why it should not have always existed. There is no reason to suppose that the world had a beginning at all. The idea that things must have a beginning is really due to the poverty of our imagination. Therefore, perhaps, I need not waste any more time upon the argument about the First Cause.
The Natural-law Argument
Then there is a very common argument from natural law. That was a favorite argument all through the eighteenth century, especially under the influence of Sir Isaac Newton and his cosmogony. People observed the planets going around the sun according to the law of gravitation, and they thought that God had given a behest to these planets to move in that particular fashion, and that was why they did so. That was, of course, a convenient and simple explanation that saved them the trouble of looking any further for explanations of the law of gravitation. Nowadays we explain the law of gravitation in a somewhat complicated fashion that Einstein has introduced. I do not propose to give you a lecture on the law of gravitation, as interpreted by Einstein, because that again would take some time; at any rate, you no longer have the sort of natural law that you had in the Newtonian system, where, for some reason that nobody could understand, nature behaved in a uniform fashion. We now find that a great many things we thought were natural laws are really human conventions. You know that even in the remotest depths of stellar space there are still three feet to a yard. That is, no doubt, a very remarkable fact, but you would hardly call it a law of nature. And a great many things that have been regarded as laws of nature are of that kind. On the other hand, where you can get down to any knowledge of what atoms actually do, you will find they are much less subject to law than people thought, and that the laws at which you arrive are statistical averages of just the sort that would emerge from chance. There is, as we all know, a law that if you throw dice you will get double sixes only about once in thirty-six times, and we do not regard that as evidence that the fall of the dice is regulated by design; on the contrary, if the double sixes came every time we should think that there was design. The laws of nature are of that sort as regards a great many of them. They are statistical averages such as would emerge from the laws of chance; and that makes this whole business of natural law much less impressive than it formerly was. Quite apart from that, which represents the momentary state of science that may change tomorrow, the whole idea that natural laws imply a lawgiver is due to a confusion between natural and human laws. Human laws are behests commanding you to behave a certain way, in which you may choose to behave, or you may choose not to behave; but natural laws are a description of how things do in fact behave, and being a mere description of what they in fact do, you cannot argue that there must be somebody who told them to do that, because even supposing that there were, you are then faced with the question "Why did God issue just those natural laws and no others?" If you say that he did it simply from his own good pleasure, and without any reason, you then find that there is something which is not subject to law, and so your train of natural law is interrupted. If you say, as more orthodox theologians do, that in all the laws which God issues he had a reason for giving those laws rather than others -- the reason, of course, being to create the best universe, although you would never think it to look at it -- if there were a reason for the laws which God gave, then God himself was subject to law, and therefore you do not get any advantage by introducing God as an intermediary. You really have a law outside and anterior to the divine edicts, and God does not serve your purpose, because he is not the ultimate lawgiver. In short, this whole argument about natural law no longer has anything like the strength that it used to have. I am traveling on in time in my review of the arguments. The arguments that are used for the existence of God change their character as time goes on. They were at first hard intellectual arguments embodying certain quite definite fallacies. As we come to modern times they become less respectable intellectually and more and more affected by a kind of moralizing vagueness.
The Argument from Design
The next step in the process brings us to the argument from design. You all know the argument from design: everything in the world is made just so that we can manage to live in the world, and if the world was ever so little different, we could not manage to live in it. That is the argument from design. It sometimes takes a rather curious form; for instance, it is argued that rabbits have white tails in order to be easy to shoot. I do not know how rabbits would view that application. It is an easy argument to parody. You all know Voltaire's remark, that obviously the nose was designed to be such as to fit spectacles. That sort of parody has turned out to be not nearly so wide of the mark as it might have seemed in the eighteenth century, because since the time of Darwin we understand much better why living creatures are adapted to their environment. It is not that their environment was made to be suitable to them but that they grew to be suitable to it, and that is the basis of adaptation. There is no evidence of design about it.
When you come to look into this argument from design, it is a most astonishing thing that people can believe that this world, with all the things that are in it, with all its defects, should be the best that omnipotence and omniscience have been able to produce in millions of years. I really cannot believe it. Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan or the Fascists? Moreover, if you accept the ordinary laws of science, you have to suppose that human life and life in general on this planet will die out in due course: it is a stage in the decay of the solar system; at a certain stage of decay you get the sort of conditions of temperature and so forth which are suitable to protoplasm, and there is life for a short time in the life of the whole solar system. You see in the moon the sort of thing to which the earth is tending -- something dead, cold, and lifeless.
I am told that that sort of view is depressing, and people will sometimes tell you that if they believed that, they would not be able to go on living. Do not believe it; it is all nonsense. Nobody really worries about much about what is going to happen millions of years hence. Even if they think they are worrying much about that, they are really deceiving themselves. They are worried about something much more mundane, or it may merely be a bad digestion; but nobody is really seriously rendered unhappy by the thought of something that is going to happen to this world millions and millions of years hence. Therefore, although it is of course a gloomy view to suppose that life will die out -- at least I suppose we may say so, although sometimes when I contemplate the things that people do with their lives I think it is almost a consolation -- it is not such as to render life miserable. It merely makes you turn your attention to other things.
The Moral Arguments for Deity
Kant, as I say, invented a new moral argument for the existence of God, and that in varying forms was extremely popular during the nineteenth century. It has all sorts of forms. One form is to say there would be no right or wrong unless God existed. I am not for the moment concerned with whether there is a difference between right and wrong, or whether there is not: that is another question. The point I am concerned with is that, if you are quite sure there is a difference between right and wrong, then you are in this situation: Is that difference due to God's fiat or is it not? If it is due to God's fiat, then for God himself there is no difference between right and wrong, and it is no longer a significant statement to say that God is good. If you are going to say, as theologians do, that God is good, you must then say that right and wrong have some meaning which is independent of God's fiat, because God's fiats are good and not bad independently of the mere fact that he made them. If you are going to say that, you will then have to say that it is not only through God that right and wrong came into being, but that they are in their essence logically anterior to God. You could, of course, if you liked, say that there was a superior deity who gave orders to the God that made this world, or could take up the line that some of the gnostics took up -- a line which I often thought was a very plausible one -- that as a matter of fact this world that we know was made by the devil at a moment when God was not looking. There is a good deal to be said for that, and I am not concerned to refute it.
The Argument for the Remedying of Injustice
Then there is another very curious form of moral argument, which is this: they say that the existence of God is required in order to bring justice into the world. In the part of this universe that we know there is great injustice, and often the good suffer, and often the wicked prosper, and one hardly knows which of those is the more annoying; but if you are going to have justice in the universe as a whole you have to suppose a future life to redress the balance of life here on earth. So they say that there must be a God, and there must be Heaven and Hell in order that in the long run there may be justice. That is a very curious argument. If you looked at the matter from a scientific point of view, you would say, "After all, I only know this world. I do not know about the rest of the universe, but so far as one can argue at all on probabilities one would say that probably this world is a fair sample, and if there is injustice here the odds are that there is injustice elsewhere also." Supposing you got a crate of oranges that you opened, and you found all the top layer of oranges bad, you would not argue, "The underneath ones must be good, so as to redress the balance." You would say, "Probably the whole lot is a bad consignment"; and that is really what a scientific person would argue about the universe. He would say, "Here we find in this world a great deal of injustice, and so far as that goes that is a reason for supposing that justice does not rule in the world; and therefore so far as it goes it affords a moral argument against deity and not in favor of one." Of course I know that the sort of intellectual arguments that I have been talking to you about are not what really moves people. What really moves people to believe in God is not any intellectual argument at all. Most people believe in God because they have been taught from early infancy to do it, and that is the main reason.
Then I think that the next most powerful reason is the wish for safety, a sort of feeling that there is a big brother who will look after you. That plays a very profound part in influencing people's desire for a belief in God.
The Character of Christ
I now want to say a few words upon a topic which I often think is not quite sufficiently dealt with by Rationalists, and that is the question whether Christ was the best and the wisest of men. It is generally taken for granted that we should all agree that that was so. I do not myself. I think that there are a good many points upon which I agree with Christ a great deal more than the professing Christians do. I do not know that I could go with Him all the way, but I could go with Him much further than most professing Christians can. You will remember that He said, "Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." That is not a new precept or a new principle. It was used by Lao-tse and Buddha some 500 or 600 years before Christ, but it is not a principle which as a matter of fact Christians accept. I have no doubt that the present prime minister [Stanley Baldwin], for instance, is a most sincere Christian, but I should not advise any of you to go and smite him on one cheek. I think you might find that he thought this text was intended in a figurative sense.
Then there is another point which I consider excellent. You will remember that Christ said, "Judge not lest ye be judged." That principle I do not think you would find was popular in the law courts of Christian countries. I have known in my time quite a number of judges who were very earnest Christians, and none of them felt that they were acting contrary to Christian principles in what they did. Then Christ says, "Give to him that asketh of thee, and from him that would borrow of thee turn not thou away." That is a very good principle. Your Chairman has reminded you that we are not here to talk politics, but I cannot help observing that the last general election was fought on the question of how desirable it was to turn away from him that would borrow of thee, so that one must assume that the Liberals and Conservatives of this country are composed of people who do not agree with the teaching of Christ, because they certainly did very emphatically turn away on that occasion.
Then there is one other maxim of Christ which I think has a great deal in it, but I do not find that it is very popular among some of our Christian friends. He says, "If thou wilt be perfect, go and sell that which thou hast, and give to the poor." That is a very excellent maxim, but, as I say, it is not much practised. All these, I think, are good maxims, although they are a little difficult to live up to. I do not profess to live up to them myself; but then, after all, it is not quite the same thing as for a Christian.
Defects in Christ's Teaching
Having granted the excellence of these maxims, I come to certain points in which I do not believe that one can grant either the superlative wisdom or the superlative goodness of Christ as depicted in the Gospels; and here I may say that one is not concerned with the historical question. Historically it is quite doubtful whether Christ ever existed at all, and if He did we do not know anything about him, so that I am not concerned with the historical question, which is a very difficult one. I am concerned with Christ as He appears in the Gospels, taking the Gospel narrative as it stands, and there one does find some things that do not seem to be very wise. For one thing, he certainly thought that His second coming would occur in clouds of glory before the death of all the people who were living at that time. There are a great many texts that prove that. He says, for instance, "Ye shall not have gone over the cities of Israel till the Son of Man be come." Then he says, "There are some standing here which shall not taste death till the Son of Man comes into His kingdom"; and there are a lot of places where it is quite clear that He believed that His second coming would happen during the lifetime of many then living. That was the belief of His earlier followers, and it was the basis of a good deal of His moral teaching. When He said, "Take no thought for the morrow," and things of that sort, it was very largely because He thought that the second coming was going to be very soon, and that all ordinary mundane affairs did not count. I have, as a matter of fact, known some Christians who did believe that the second coming was imminent. I knew a parson who frightened his congregation terribly by telling them that the second coming was very imminent indeed, but they were much consoled when they found that he was planting trees in his garden. The early Christians did really believe it, and they did abstain from such things as planting trees in their gardens, because they did accept from Christ the belief that the second coming was imminent. In that respect, clearly He was not so wise as some other people have been, and He was certainly not superlatively wise.
The Moral Problem
Then you come to moral questions. There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching -- an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence. You do not, for instance find that attitude in Socrates. You find him quite bland and urbane toward the people who would not listen to him; and it is, to my mind, far more worthy of a sage to take that line than to take the line of indignation. You probably all remember the sorts of things that Socrates was saying when he was dying, and the sort of things that he generally did say to people who did not agree with him.
You will find that in the Gospels Christ said, "Ye serpents, ye generation of vipers, how can ye escape the damnation of Hell." That was said to people who did not like His preaching. It is not really to my mind quite the best tone, and there are a great many of these things about Hell. There is, of course, the familiar text about the sin against the Holy Ghost: "Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World nor in the world to come." That text has caused an unspeakable amount of misery in the world, for all sorts of people have imagined that they have committed the sin against the Holy Ghost, and thought that it would not be forgiven them either in this world or in the world to come. I really do not think that a person with a proper degree of kindliness in his nature would have put fears and terrors of that sort into the world.
Then Christ says, "The Son of Man shall send forth his His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth"; and He goes on about the wailing and gnashing of teeth. It comes in one verse after another, and it is quite manifest to the reader that there is a certain pleasure in contemplating wailing and gnashing of teeth, or else it would not occur so often. Then you all, of course, remember about the sheep and the goats; how at the second coming He is going to divide the sheep from the goats, and He is going to say to the goats, "Depart from me, ye cursed, into everlasting fire." He continues, "And these shall go away into everlasting fire." Then He says again, "If thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into Hell, into the fire that never shall be quenched; where the worm dieth not and the fire is not quenched." He repeats that again and again also. I must say that I think all this doctrine, that hell-fire is a punishment for sin, is a doctrine of cruelty. It is a doctrine that put cruelty into the world and gave the world generations of cruel torture; and the Christ of the Gospels, if you could take Him asHis chroniclers represent Him, would certainly have to be considered partly responsible for that.
There are other things of less importance. There is the instance of the Gadarene swine, where it certainly was not very kind to the pigs to put the devils into them and make them rush down the hill into the sea. You must remember that He was omnipotent, and He could have made the devils simply go away; but He chose to send them into the pigs. Then there is the curious story of the fig tree, which always rather puzzled me. You remember what happened about the fig tree. "He was hungry; and seeing a fig tree afar off having leaves, He came if haply He might find anything thereon; and when He came to it He found nothing but leaves, for the time of figs was not yet. And Jesus answered and said unto it: 'No man eat fruit of thee hereafter for ever' . . . and Peter . . . saith unto Him: 'Master, behold the fig tree which thou cursedst is withered away.'" This is a very curious story, because it was not the right time of year for figs, and you really could not blame the tree. I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some other people known to history. I think I should put Buddha and Socrates above Him in those respects.
The Emotional Factor
As I said before, I do not think that the real reason why people accept religion has anything to do with argumentation. They accept religion on emotional grounds. One is often told that it is a very wrong thing to attack religion, because religion makes men virtuous. So I am told; I have not noticed it. You know, of course, the parody of that argument in Samuel Butler's book, Erewhon Revisited. You will remember that in Erewhon there is a certain Higgs who arrives in a remote country, and after spending some time there he escapes from that country in a balloon. Twenty years later he comes back to that country and finds a new religion in which he is worshiped under the name of the "Sun Child," and it is said that he ascended into heaven. He finds that the Feast of the Ascension is about to be celebrated, and he hears Professors Hanky and Panky say to each other that they never set eyes on the man Higgs, and they hope they never will; but they are the high priests of the religion of the Sun Child. He is very indignant, and he comes up to them, and he says, "I am going to expose all this humbug and tell the people of Erewhon that it was only I, the man Higgs, and I went up in a balloon." He was told, "You must not do that, because all the morals of this country are bound round this myth, and if they once know that you did not ascend into Heaven they will all become wicked"; and so he is persuaded of that and he goes quietly away.
That is the idea -- that we should all be wicked if we did not hold to the Christian religion. It seems to me that the people who have held to it have been for the most part extremely wicked. You find this curious fact, that the more intense has been the religion of any period and the more profound has been the dogmatic belief, the greater has been the cruelty and the worse has been the state of affairs. In the so-called ages of faith, when men really did believe the Christian religion in all its completeness, there was the Inquisition, with all its tortures; there were millions of unfortunate women burned as witches; and there was every kind of cruelty practiced upon all sorts of people in the name of religion.
You find as you look around the world that every single bit of progress in humane feeling, every improvement in the criminal law, every step toward the diminution of war, every step toward better treatment of the colored races, or every mitigation of slavery, every moral progress that there has been in the world, has been consistently opposed by the organized churches of the world. I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world.
How the Churches Have Retarded Progress
You may think that I am going too far when I say that that is still so. I do not think that I am. Take one fact. You will bear with me if I mention it. It is not a pleasant fact, but the churches compel one to mention facts that are not pleasant. Supposing that in this world that we live in today an inexperienced girl is married to a syphilitic man; in that case the Catholic Church says, "This is an indissoluble sacrament. You must endure celibacy or stay together. And if you stay together, you must not use birth control to prevent the birth of syphilitic children." Nobody whose natural sympathies have not been warped by dogma, or whose moral nature was not absolutely dead to all sense of suffering, could maintain that it is right and proper that that state of things should continue.
That is only an example. There are a great many ways in which, at the present moment, the church, by its insistence upon what it chooses to call morality, inflicts upon all sorts of people undeserved and unnecessary suffering. And of course, as we know, it is in its major part an opponent still of progress and improvement in all the ways that diminish suffering in the world, because it has chosen to label as morality a certain narrow set of rules of conduct which have nothing to do with human happiness; and when you say that this or that ought to be done because it would make for human happiness, they think that has nothing to do with the matter at all. "What has human happiness to do with morals? The object of morals is not to make people happy."
Fear, the Foundation of Religion
Religion is based, I think, primarily and mainly upon fear. It is partly the terror of the unknown and partly, as I have said, the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes. Fear is the basis of the whole thing -- fear of the mysterious, fear of defeat, fear of death. Fear is the parent of cruelty, and therefore it is no wonder if cruelty and religion have gone hand in hand. It is because fear is at the basis of those two things. In this world we can now begin a little to understand things, and a little to master them by help of science, which has forced its way step by step against the Christian religion, against the churches, and against the opposition of all the old precepts. Science can help us to get over this craven fear in which mankind has lived for so many generations. Science can teach us, and I think our own hearts can teach us, no longer to look around for imaginary supports, no longer to invent allies in the sky, but rather to look to our own efforts here below to make this world a better place to live in, instead of the sort of place that the churches in all these centuries have made it.
What We Must Do
We want to stand upon our own feet and look fair and square at the world -- its good facts, its bad facts, its beauties, and its ugliness; see the world as it is and be not afraid of it. Conquer the world by intelligence and not merely by being slavishly subdued by the terror that comes from it. The whole conception of God is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men. When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings. We ought to stand up and look the world frankly in the face. We ought to make the best we can of the world, and if it is not so good as we wish, after all it will still be better than what these others have made of it in all these ages. A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past or a fettering of the free intelligence by the words uttered long ago by ignorant men. It needs a fearless outlook and a free intelligence. It needs hope for the future, not looking back all the time toward a past that is dead, which we trust will be far surpassed by the future that our intelligence can create.
Electronic colophon: This electronic edition of "Why I Am Not a Christian" was first made available by Bruce MacLeod on his "Watchful Eye Russell Page." It was newly corrected (from Edwards, NY 1957) in July 1996 by John R. Lenz for the Bertrand Russell Society.
This version of the document sourced from http://users.drew.edu/~jlenz/whynot.html 2008-03-31
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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Blunderov
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"We think in generalities, we live in details"
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Re:Quotations to Inspire and, or, Infuriate
« Reply #37 on: 2008-09-23 00:55:45 » |
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Procrastination
Class: Quotation
Authors: Marcus Aurelius
Source: The Meditations of Marcus Aurelius.*
Vectored:http://scienceblogs.com/clock/2008/09/clock_quotes_60.php
Dated: (121–180).
Keywords: Time, put-off, procrastinate, carpe diem, limit, waste.
"Remember how long thou hast been putting off these things, and how often thou hast received an opportunity from the gods, and yet dost not use it. Thou must now at last perceive of what universe thou art a part, and of what administrator of the universe thy existence is an efflux, and that a limit of time is fixed for thee, which if thou dost not use for clearing away the clouds from thy mind, it will go and thou wilt go, and it will never return."
* http://www.bartleby.com/2/3/2.html
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #38 on: 2008-10-09 01:51:22 » |
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Priest Ridden People
Class: Quotation
Authors: Thomas Jefferson, US President
Source: Letter III.18 to Baron von Humboldt as quoted in Political Writings by Thomas Jefferson, Joyce Appleby, Joyce Oldham Appleby, Terence Ball, p193
Dated: 1813-12-06 (Date of Original Letter)
Keywords: Independence Enlightenment Religion Oppression Stupidity Freethinker Freethought Deist Deism
"History I believe furnishes no example of a priest-ridden people maintaining a free civil government. This marks the lowest grade of ignorance, of which their political as well as religious leaders will always avail themselves for their own purpose."
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #39 on: 2008-12-15 09:41:47 » |
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Of Which We Cannot Speak
Class: Quotation
Authors: Ludwig Wittgenstein (engineer, soldier, schoolteacher, architect, gardener, professor, hospital orderly)
Source: Logisch-Philosophische Abhandlung(Tractatus Logico-Philosophicus)
Dated: 1921 (First Publication)
Keywords: Philosophy Logical Positivism Vienna School Bertrand Russell
Proposition 7: "Wovon man nicht sprechen kann, darüber muß man schweigen." The Ogden translation renders it: "Whereof one cannot speak, thereof one must be silent."
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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Hermit
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Re:Quotations to Inspire and, or, Infuriate
« Reply #40 on: 2009-04-02 18:46:24 » |
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Peace of mind
Class: Quotation
Authors: Samuel Langhorne Clemens [alias Mark Twain]
Source: Brain Droppings, George Carlin, Published by Hyperion, 1998, ISBN 0786883219, page 81
Dated: 1998 (Date of Publication)
Keywords: American Intelligence Ingenuity Reward
Where ideas are concerned, America can be counted on to do one of two things: take a good idea and run it completely into the ground, or take a bad idea and run it completely into the ground.
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With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion. - Steven Weinberg, 1999
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