The Profits of Religion, Fifth Edition, Upton Sinclair [spiritual books to read .txt] 📗
- Author: Upton Sinclair
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Somebody has evidently put up to our Christian [222] sociologist the embarrassing fact that so many of those who survive under the capitalist system are godless scoundrels. But do you think that troubles him? Not for long. Like all religious thinkers, he carries with his scholar's equipment a pair of metaphysical wings, wherewith at any moment he may soar into the empyrean, out of reach of vulgar materialists, like you and me. "Inequality signifies inequality of capacity," he explains; but the standard whereby we judge this capacity "cannot be the standard of the moral law."
The laws which govern the biological evolution of man are known, but those which govern his moral nature cannot be known; the moral nature appertains to the Absolute, and hence is not subject to the law of inequality!
As an exhibition of metaphysical wing-power, that is almost as wonderful as the flight of Cardinal Newman when confronted with the fact that his divinely guided church had burned men for teaching the Copernican view of the universe; that infallible popes had again and again condemned this heresy ex cathedra. Said the eloquent cardinal:
Scripture says that the sun moves and the earth is stationary, and science that the earth moves and the sun is comparatively at rest. How can we determine which of these opposite statements is the very truth till we know what motion is?
Spook Hunting
Do not imagine that it is only in Geneva that Christian professors realize this peril from the loss of faith. It is never far from the thoughts of any of them—for, of course, no man can look at the present system and not wonder how the poor stand it, and more especially why they stand it. There have been many [223] thinking men who have given up the miracle-business quite cheerfully, but have stood appalled at the idea of letting the lower classes find out the truth. You note that idea continually in the writings of Professor Goldwin Smith, who was a free-thinker, but also a bourgeois publicist, with a deep sense of responsibility to the money-masters of the world. He was about as honest a man as the capitalist system can produce; he was the beau ideal of the New York "Evening Post", which indicates his point of view. He wrote:
It can hardly be doubted that hope of compensation in a future state, for a short measure of happiness here, has materially helped to reconcile the less favored members of the community to the inequalities of the existing order of things.
When I was a student in Columbia University, I took a course called "Practical Ethics", under a professor by the name of Hyslop. The course differed from most of the forty that I tried, in that it gave evidence that the professor was accustomed to read the morning paper. He had learned that American politics were rotten; his idea of "Practical Ethics" was to outline in elaborate detail a complete scheme of constitutional changes which would make it impossible for the "boss" to control the government. I think I must have been born with a charm against bourgeois thought, for the good professor never fooled me an instant; I remember I used to smile at the idea of how quickly the "boss" would brush through his constitutional cobwebs. The reforms required an elaborate campaign of publicity—and of course long before they could be put into practice, the politicians would be ready with devices to make them of no effect.
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Soon after this, my ethical professor resigned and went to hunting spooks. I don't want to be unfair to him; I know that he is a determined and courageous man, and it seems possible that he may really have bagged some spooks. All I wish to point out here is the method he uses in seeking to persuade the heedless rich to support the spook-hunting industry. The very same argument as we got from the University of Geneva and the University of Toronto! Says our head spook-hunter:
There has been no belief that exercised so much power upon the poor as that in a future life. The politicians, men of the world, have known this so well as to postpone the day of political judgment by it for many years.
And again:
The Church, having lost all its battles with science, and having abandoned a strenuous intellectual defense of its fundamental beliefs, has lost its power over the poor and the laboring classes.... The spiritual ideal of life has gone out of the masses as well as the classes, and nothing is left but a venture on a struggle with wealth.
And again, more menacingly yet:
The rich will learn in the dangers of a social revolution that the poor will not sacrifice both wealth and immortality.
What is to be done about this? The question answers itself: Step up, ladies and gentlemen, and empty your purses into the Psychical Research hat! So that we may accumulate statistics as to the cost of milk and honey in Jerusalem the Golden!
You read what I had to say about Bootstrap-lifters, and the Wholesale Pickpockets' Association making use of their incantations. You admired my ability to sling language, but not my taste; and you certainly did not [225] think that I would back my rhetoric with facts. But what do these quotations mean, unless they mean what I have said? Are not these three professors men of culture? Are they not as "spiritual" as any men of learning you can find in our present-day society?
And now stop for a moment and put yourself in the position of the young student of the working-class, who goes to these books and discovers that truth is not truth, but only a bait for a snare. Who discovers that professors of ethics, practical or impractical, are not interested in justice among men, but only in collecting funds for their specialty; that in order to get funds, they are willing to teach the rich how to paralyze the minds of the poor! Do you wonder that such young students conclude that bourgeois thinkers do not know what honesty is, but are prostitutes, retainers and lackeys, to be kicked out of the temple of truth?
Running the Rapids
And now, can you form to yourselves a clear concept of what it means to society that practically all its moral teaching should be in the hands of men who are incapable of clean, straight thinking? That all the intellectual prestige of the Church should be lent to the support of vagueness, futility, and deliberate evasion? Here we are, all of us, caught in the most terrific social crisis of history; I search for a metaphor to picture our position, and I recall a canoe-trip in the wilds of Ontario, hundreds of miles down a long swift river. You sit in the bow of the canoe, your partner in the stern, watching ahead; and there comes a slide of smooth green water, and you go over it, and into a torrent of foaming white, which seizes you and rushes you along with the speed of a race-horse.
[226] With every sense alert, you watch for the rocks, and when you see one, you dip your paddle on one side or the other and with a quick motion draw the canoe clear of the danger. If by any chance you fail to do it, over you go, and your partner with you, and all your belongings go down-stream, and maybe you are sucked into a whirlpool, and not seen for several hours afterwards. Precisely like this is the voyage of life, for the whole of society and for every individual. The paddle which would save us from the rocks is experimental science; but in most of our canoes we put a man who has no paddle, but a Holy Book; and he casts up his eyes and murmurs words in ancient Greek and Hebrew, and now and then, when he sees an especially formidable obstruction—a war, or the gonococcus, or the I.W.W.—he casts a holy wafer upon the foaming torrent.
And mind you, it isn't as if I could save myself and you could save yourself; we are all in the same canoe, and we all go overboard together. You, perhaps, have a son who is drafted into the trenches in winter-time, and drowned in blood and mud, because in Europe the Catholic party supported militarism, and kept aristocratic criminals in control of states. Or you find yourself involved in a marital tragedy, and in order to free yourself from unendurable misery, you are obliged to go to law-courts dominated by the tradition of Paul, the Roman bureaucrat, who despised women, and regarded marriage as a means of gratifying an unclean animal desire. "It is better to marry than to burn," he said, with unmatchable brutality; and so of course those who think him a voice of God can form no conception of the dignity and grace of love, and if you want sound and wholesome sex-conventions, [227] you will be as apt to find them among the Ashantees or the Kamchadals as among the followers of the Apostle to the Gentiles.
You go to a so-called "divorce-court," which is dominated by this Christian taboo, and exists for the purpose of barring you from a second chance at the gratification of your unclean animal desire. You are not permitted to tell your own story, for that would be "collusion;" you listen while your intimate friends recite the pitiful and shameful details of your domestic misfortune, under the cross-questioning of lawyers who have suppressed for the time whatever decent instincts they may possess, and follow blindly the details of a prescribed procedure, at the cost of all sincerity, humanity and truth. The next morning you find that the privacy guaranteed you by law has been taken from you by corrupt court officials, who have sold copies of the testimony to the newspapers, so that all the intimate details of where you slept and where your wife slept and what you saw your wife doing have been thrown out to journalistic jackals, who scream with glee as they rend the carcass of your dead love. And in the end, perhaps, you find that you have gone through this horror for nothing—the august court with its Roman Catholic judge throws out your petition, its suspicions having been excited by the fact that when you discovered your domestic tragedy, you sought to behave like a civilized person, with pity and self-restraint, instead of like a sultan in Turkey, or a basso in an Italian grand opera.
Birth Control
I assert that the control of our thinking on ethical questions by minds enslaved to tradition and priestcraft [228] is an unmitigated curse to the race. The armory of science is full of weapons which might be used to slay the monsters of disease and vice—but these weapons are not allowed to be employed, sometimes not even to be mentioned. Consider the misery which is piling itself up in the slums of our great cities—the degenerate, the defective, the insane, who are multiplying as never before in history. There exists a perfectly harmless and painless method of sterilizing the hopelessly unfit, so that they can not reproduce their hopeless unfitness; but religion objects to this operation, and so the law does not make use of this knowledge. There exists a simple, entirely harmless, and practically costless method of preventing conception, which would enable us to check the blind and futile fecundity of Nature, and to multiply as gods
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