Religion, A Dialogue, Etc., Arthur Schopenhauer [ink book reader .txt] 📗

/> Philalethes . But isn't it every bit as shallow and unjust to demand that there shall be no other system of metaphysics but this one, cut out as it is to suit the requirements and comprehension of the masses? that its doctrine shall be the limit of human speculation, the standard of all thought, so that the metaphysics of the few, the emancipated, as you call them, must be devoted only to confirming, strengthening, and explaining the metaphysics of the masses? that the highest powers of human intelligence shall remain unused and undeveloped, even be nipped in the bud, in order that their activity may not thwart the popular metaphysics? And isn't this just the very claim which religion sets up? Isn't it a little too much to have tolerance and delicate forbearance preached by what is intolerance and cruelty itself? Think of the heretical tribunals, inquisitions, religious wars, crusades, Socrates' cup of poison, Bruno's and Vanini's death in the flames! Is all this to-day quite a thing of the past? How can genuine philosophical effort, sincere search after truth, the noblest calling of the noblest men, be let and hindered more completely than by a conventional system of metaphysics enjoying a State monopoly, the principles of which are impressed into every head in earliest youth, so earnestly, so deeply, and so firmly, that, unless the mind is miraculously elastic, they remain indelible. In this way the groundwork of all healthy reason is once for all deranged; that is to say, the capacity for original thought and unbiased judgment, which is weak enough in itself, is, in regard to those subjects to which it might be applied, for ever paralyzed and ruined.

Demopheles. Which means, I suppose, that people have arrived at a conviction which they won't give up in order to embrace yours instead.

Philalethes . Ah! if it were only a conviction based on insight. Then one could bring arguments to bear, and the battle would be fought with equal weapons. But religions admittedly appeal, not to conviction as the result of argument, but to belief as demanded by revelation. And as the capacity for believing is strongest in childhood, special care is taken to make sure of this tender age. This has much more to do with the doctrines of belief taking root than threats and reports of miracles. If, in early childhood, certain fundamental views and doctrines are paraded with unusual solemnity, and an air of the greatest earnestness never before visible in anything else; if, at the same time, the possibility of a doubt about them be completely passed over, or touched upon only to indicate that doubt is the first step to eternal perdition, the resulting impression will be so deep that, as a rule, that is, in almost every case, doubt about them will be almost as impossible as doubt about one's own existence. Hardly one in ten thousand will have the strength of mind to ask himself seriously and earnestly - is that true? To call such as can do it strong minds, esprits forts , is a description more apt than is generally supposed. But for the ordinary mind there is nothing so absurd or revolting but what, if inculcated in that way, the strongest belief in it will strike root. If, for example, the killing of a heretic or infidel were essential to the future salvation of his soul, almost every one would make it the chief event of his life, and in dying would draw consolation and strength from the remembrance that he had succeeded. As a matter of fact, almost every Spaniard in days gone by used to look upon an auto da fe as the most pious of all acts and one most agreeable to God. A parallel to this may be found in the way in which the Thugs (a religious sect in India, suppressed a short time ago by the English, who executed numbers of them) express their sense of religion and their veneration for the goddess Kali; they take every opportunity of murdering their friends and traveling companions, with the object of getting possession of their goods, and in the serious conviction that they are thereby doing a praiseworthy action, conducive to their eternal welfare. [Footnote: Cf. Illustrations of the history and practice of the Thugs, London, 1837; also the Edinburg Review , Oct.-Jan., 1836-7.] The power of religious dogma, when inculcated early, is such as to stifle conscience, compassion, and finally every feeling of humanity. But if you want to see with your own eyes and close at hand what timely inoculation will accomplish, look at the English. Here is a nation favored before all others by nature; endowed, more than all others, with discernment, intelligence, power of judgment, strength of character; look at them, abased and made ridiculous, beyond all others, by their stupid ecclesiastical superstition, which appears amongst their other abilities like a fixed idea or monomania. For this they have to thank the circumstance that education is in the hands of the clergy, whose endeavor it is to impress all the articles of belief, at the earliest age, in a way that amounts to a kind of paralysis of the brain; this in its turn expresses itself all their life in an idiotic bigotry, which makes otherwise most sensible and intelligent people amongst them degrade themselves so that one can't make head or tail of them. If you consider how essential to such a masterpiece is inoculation in the tender age of childhood, the missionary system appears no longer only as the acme of human importunity, arrogance and impertinence, but also as an absurdity, if it doesn't confine itself to nations which are still in their infancy, like Caffirs, Hottentots, South Sea Islanders, etc. Amongst these races it is successful; but in India, the Brahmans treat the discourses of the missionaries with contemptuous smiles of approbation, or simply shrug their shoulders. And one may say generally that the proselytizing efforts of the missionaries in India, in spite of the most advantageous facilities, are, as a rule, a failure. An authentic report in the Vol. XXI. of the Asiatic Journal (1826) states that after so many years of missionary activity not more than three hundred living converts were to be found in the whole of India, where the population of the English possessions alone comes to one hundred and fifteen millions; and at the same time it is admitted that the Christian converts are distinguished for their extreme immorality. Three hundred venal and bribed souls out of so many millions! There is no evidence that things have gone better with Christianity in India since then, in spite of the fact that the missionaries are now trying, contrary to stipulation and in schools exclusively designed for secular English instruction, to work upon the children's minds as they please, in order to smuggle in Christianity; against which the Hindoos are most jealously on their guard. As I have said, childhood is the time to sow the seeds of belief, and not manhood; more especially where an earlier faith has taken root. An acquired conviction such as is feigned by adults is, as a rule, only the mask for some kind of personal interest. And it is the feeling that this is almost bound to be the case which makes a man who has changed his religion in mature years an object of contempt to most people everywhere; who thus show that they look upon religion, not as a matter of reasoned conviction, but merely as a belief inoculated in childhood, before any test can be applied. And that they are right in their view of religion is also obvious from the way in which not only the masses, who are blindly credulous, but also the clergy of every religion, who, as such, have faithfully and zealously studied its sources, foundations, dogmas and disputed points, cleave as a body to the religion of their particular country; consequently for a minister of one religion or confession to go over to another is the rarest thing in the world. The Catholic clergy, for example, are fully convinced of the truth of all the tenets of their Church, and so are the Protestant clergy of theirs, and both defend the principles of their creeds with like zeal. And yet the conviction is governed merely by the country native to each; to the South German ecclesiastic the truth of the Catholic dogma is quite obvious, to the North German, the Protestant. If then, these convictions are based on objective reasons, the reasons must be climatic, and thrive, like plants, some only here, some only there. The convictions of those who are thus locally convinced are taken on trust and believed by the masses everywhere.

Demopheles . Well, no harm is done, and it doesn't make any real difference. As a fact, Protestantism is more suited to the North, Catholicism to the South.

Philalethes . So it seems. Still I take a higher standpoint, and keep in view a more important object, the progress, namely, of the knowledge of truth among mankind. And from this point of view, it is a terrible thing that, wherever a man is born, certain propositions are inculcated in him in earliest youth, and he is assured that he may never have any doubts about them, under penalty of thereby forfeiting eternal salvation; propositions, I mean, which affect the foundation of all our other knowledge and accordingly determine for ever, and, if they are false, distort for ever, the point of view from which our knowledge starts; and as, further, the corollaries of these propositions touch the entire system of our intellectual attainments at every point, the whole of human knowledge is thoroughly adulterated by them. Evidence of this is afforded by every literature; the most striking by that of the Middle Age, but in a too considerable degree by that of the fifteenth and sixteenth centuries. Look at even the first minds of all those epochs; how paralyzed they are by false fundamental positions like these; how, more especially, all insight into the true constitution and working of nature is, as it were, blocked up. During the whole of the Christian period Theism lies like a mountain on all intellectual, and chiefly on all philosophical efforts, and arrests or stunts all progress. For the scientific men of these ages God, devil, angels, demons hid the whole of nature; no inquiry was followed to the end, nothing ever thoroughly examined; everything which went beyond the most obvious casual nexus was immediately set down to those personalities. " It was at once explained by a reference to God, angels or demons ," as Pomponatius expressed himself when the matter was being discussed, " and philosophers at any rate have nothing analogous ." There is, to be sure, a suspicion of irony in this statement of Pomponatius, as his perfidy in other matters is known; still, he is only giving expression to the general way of thinking of his age. And if, on the other hand, any one possessed the rare quality of an elastic mind, which alone could burst the bonds, his writings and he himself with them were burnt; as happened to Bruno and Vanini. How completely an ordinary mind is paralyzed by that early preparation in metaphysics is seen in the most vivid way and on its most ridiculous side, where such a one undertakes to criticise the doctrines of an alien creed. The efforts of the ordinary man are generally found to be directed to a careful exhibition of the incongruity of its dogmas with those of his own belief: he is at great pains to show that not only do they not say, but certainly do not mean, the same thing; and with that he thinks, in his simplicity, that he has demonstrated the falsehood of the