Produced by Freethought Archives
GOOD SENSE WITHOUT GOD:
OR
FREETHOUGHTS OPPOSED TO SUPERNATURAL IDEAS
By Baron D'holbach
"Freethinker's Library" Series
London: W. Stewart & Co.
A Translation Of Baron D'holbach's "Le Bon Sens"
Transcriber's note: this e-text is based on an undated English translation
of "Le Bon Sens" published c. 1900. The name of the translator was not
stated.
"_Atheism_ leaves men to Sense, to Philosophy, to Laws, to
Reputation, all which may be guides to moral Virtue, tho'
Religion were not: but Superstition dismounts all these, and
erects an absolute Monarchy in the Minds of Men. Therefore,
Atheism did never perturb States; but Superstition hath been
the confusion of many. The causes of Superstition are
pleasing and sensual rights, and Ceremonies; Excess of
Pharisaical and outside holiness, Reverence to Traditions
and the stratagems of Prelates for their own Ambition and
Lucre."--_Lord Bacon._
CONTENTS
1. APOLOGUE
2. What is Theology?
3. What is Theology?
4. Man is not born with any ideas of Religion
5. It is not necessary to believe in a God
6. Religion is founded on credulity
7. All religion is an absurdity
8. The idea of God is impossible
9. On the Origin of Superstition
10. On the Origin of all Religion
11. Religious fears expose men to become a prey to imposters
12. Religion seduces ignorance by the aid of the marvellous
13. Religion seduces ignorance by the aid of the marvellous
14. No Religion, if not ages of Stupidity and Barbarism
15. All Religion was produced by the desire of domination
16. What serves as a basis to Religion is most uncertain
17. It is impossible to be convinced of the existence of a God
18. It is impossible to be convinced of the existence of a God
19. The existence of God is not proved
20. It explains nothing to say, that God is a spirit
21. Spirituality is an absurdity
22. Whatever exists is derived from Matter
23. What is the metaphysical God of modern Theology?
24. Less unreasonable to adore the Sun, than adore a spiritual Deity
25. A spiritual Deity is incapable of volition and action
26. What is God?
27. Some remarkable Contradictions in Theology
28. To adore God, is to adore a fiction
29. Atheism is authorised by the infinity of God
30. Believing not safer than not believing in God
31. Belief in God is a habit acquired in infancy
32. Belief in God is a prejudice ov successive generations
33. On the Origin of Prejudices
34. On the effects of Prejudices
35. Theology must be instilled before the age of reason
36. The wonders of nature do not prove the existence of God
37. Nature may be explained by natural causes
38. Nature may be explained by natural causes
39. The world has never been created: Matter moves of itself
40. The world has never been created: Matter moves of itself
41. Motion is essential to Matter: no Spiritual Mover
42. The existence of Man does not prove the existence of God
43. Neither Man nor the Universe are the effects of chance
44. Order of the Universe does not prove the existence of a God
45. Order of the Universe does not prove the existence of a God
46. Absurd to adore a divine intelligence
47. Qualities given God contrary to the Essence attributed to him
48. Qualities given God contrary to the Essence attributed to him
49. Absurd to say that the human race is the object of the Universe
50. God is not made for Man, nor Man for God
51. Untrue that the object of the Universe was to render Man happy
52. What is called Providence is a word without meaning
53. This pretended Providence is the enemy of Man
54. The world is not governed by an intelligent being
55. God cannot be considered immutable
56. Good and evil are the necessary effects of natural causes
57. The consolations of Theology and paradise are imaginary
58. Another romantic reverie
59. Vain that Theology attempts to clear its God from human defects
60. Impossible to believe God is of infinite goodness and power
61. Impossible to believe God is of infinite goodness and power
62. Theology's God a monster of absurdity and injustice
63. All Religion inspires contemptible fears
64. Religion, the same as the most somber and servile Superstition
65. The love of God is impossible
66. An eternally tormenting God is a most detestable being
67. Theology is a tissue of palpable contradictions
68. The pretended works of God do not prove Divine Perfections
69. The perfection of God and the pretended creation of angels
70. Theology preaches Omnipotence of its God, yet makes impotent
71. Per all religious systems, God is capricious and foolish
72. It is absurd to say that Evil does not proceed from God
73. The foreknowledge of God proves his cruelty
74. Absurdity of the stories concerning Original Sin, and Satan
75. The Devil, like Religion, was invented to enrich the priests
76. God has no right to punish man
77. It is absurd to say, that the conduct of God a mystery
78. Ought we look for consolation, from the author of our misery?
79. God who punishes the faults which he might have prevented
80. What is called Free Will is an absurdity
81. But we must not conclude that Society has no right to punish
82. Refutation of the arguments in favour of Free Will
83. Refutation of the arguments in favour of Free Will
84. God, if there were a God, would not be free
85. According to Theology, man is not free a single instant
86. There is no evil, and no sin, but must be attributed to God
87. The prayers prove dissatisfaction of the divine will
88. Absurd to imagine repair of misfortune in another world
89. Theology justifies the evil permitted by its God
90. Jehovah, exterminations prove an unjust and barbarous God
91. Is God a generous, equitable, and tender father?
92. Man's life, deposes against goodness of a pretended God
93. We owe no gratitude to what is called _Providence_
94. It is folly to suppose that Man is the favourite of God
95. A comparison between Man and brutes
96. There are no animals so detestable as Tyrants
97. A refutation of the excellence of Man
98. An oriental Tale
99. It is madness to see nothing but the goodness of God
100. What is the Soul?
101. The existence of a _Soul_ is an absurd supposition
102. It is evident that Man dies _in toto_
103. Incontestible arguments against the Spirituality of the Soul
104. On the absurdity of the supernatural causes
105. It is false that Materialism degrades
106. It is false that Materialism degrades
107. Idea of future life only useful to priest's trade
108. It is false that the idea of a future life is consoling
109. All religious principles are derived from the imagination
110. Religion a system to reconciles contradictions by mysteries
111. Absurdity of all Mysteries, invented for the interests of Priests
112, Absurdity of all Mysteries, invented for the interests of Priests
113. Absurdity of all Mysteries, invented for the interests of Priests
114. An universal God ought to have revealed an universal Religion
115. Religion is unnecessary, as it is unintelligible
116. All Religions are rendered ridiculous by the multitude of creeds
117. Opinion of a famous Theologian
118. The God of the Deists is not less contradictory
119. Aged belief in a Deity does not prove the existence of God
120. All Gods are savage: all Religions are monuments of ignorance
121. All religious usages bear marks of stupidity and barbarism
122. The more a religion is ancient and general, the more suspect
123. Scepticism in religious matters from very superficial study
124. Revelations examined
125. Where is the proof that God ever shewed himself or spoke to Men
126. There is nothing that proves miracles to have been ever performed
127. Strange that God spoke differently to different sects
128. Obscurity and suspicious origin of oracles
129. Absurdity of all miracles
130. Refutation of the reasoning of Pascal on miracles
131. Every new revelation is necessarily false
132. Blood of martyrs testifies _against_ the truth of miracles
133. Fanaticism of martyrs, and the interested zeal of missionaries
134. Theology makes its God an enemy to Reason and Common Sense
135. Faith irreconcilable with Reason; and Reason preferable to Faith
136. To what absurd and ridiculous sophisms the religious are reduced
137. Ought a man to believe, on the assurance of another man
138. Faith can take root only in feeble, ignorant, or slothful minds
139. That one Religion has greater pretensions to truth an absurdity
140. Religion is unnecessary to Morality
141. Religion the weakest barrier that can be opposed to the passions
142. Honour is a more salutary and powerful bond than Religion
143. Religion does not restrain the passions of kings
144. Origin of "the divine right of kings"
145. Religion is fatal to political ameliorations
146. Christianity preaching implicit obedience to despotism
147. One object of religious principles: eternize the tyranny of kings
148. Fatal it is to persuade kings they are responsible to God alone
149. A devout king is the scourge of his kingdom
150. Tyranny finds Religion a weak obstacle to the despair of the people
151. Religion favours the wickedness of princes
152. What is an enlightened Sovereign?
153. Of the prevailing passions and crimes of the priesthood
154. The quackery of priests
155. Religion has corrupted Morality, and produced innumerable evils
156. Every Religion is intolerant
157. The evils of a state Religion
158. Religion legitimates and authorizes crime
159. The argument, that evils attributed to Religion are faults of men
160. Religion is incompatible with Morality
161. The Morality of the Gospel is impracticable
162. A society of Saints would be impossible
163. Human nature is not depraved
164. Concerning the effects of Jesus Christ's mission
165. The remission of sins was invented for the interest of priests
166. Who fear God?
167. Hell is an absurd invention
168. The bad foundation of religious morals
169. Christian Charity, as preached and practised by Theologians!!!
170. Confession, priestcraft's gold mine
171. Supposition of the existence of a God unnecessary to Morality
172. Supernatural Morality are fatal to the public welfare
173. The union of Church and State is a calamity
174. National Religions are ruinous
175. Religion paralyses Morality
176. Fatal consequences of Devotion
177. The idea of a future life is not consoling to man
178. An Atheist is fully as conscientious as a religious man
179. An Atheistical king far preferable to a religious king
180. Philosophy produces Morality
181. Religious opinions have little influence upon conduct
182. Reason leads man to Atheism
183. Fear alone makes Theists
184. Can we, and ought we, to love God?
185. God and Religion are proved to be absurdities
186. The existence of God, has not yet been demonstrated
187. Priests are more actuated by self-interest, than unbelievers
188. Presumption, and badness, more in priests, than in Atheists
189. Prejudices last but for a time
190. What if priests the apostles of reason
191. If Philosophy were substituted for Religion!
192. Recantation of an unbeliever at the point of death proves nothing
193. It is not true that Atheism breaks the bonds of society
194. Refutation of the opinion, that Religion necessary for the vulgar
195. Logical systems are not adapted to the capacity of the vulgar
196. On the futility and danger of Theology
197. On the evils produced by implicit faith
198. On the evils produced by implicit faith
199. All Religions were established by impostors, in days of ignorance
200. All Religions borrow from one another ridiculous ceremonies
201. Theology has always diverted philosophy from its right path
202. Theology explains nothing
203. Theology has always fettered Morality, and retarded progress
204. Theology has always fettered Morality, and retarded progress
205. Religion is an extravagance and a calamity
206. Religion prevents us from seeing the true causes of misfortunes
PUBLISHER'S NOTE
The chief design in reprinting this translation, is to preserve "_the
strongest atheistical work_" for present and future generations of English
Freethinkers.
The real author was, unquestionably, Paul Thyry; Baron D'Holbach, and not
John Meslier, to whom this work has been wrongly attributed, under the
title of "Le Bon Sens" (Common Sense).
In 1770, Baron D'Holbach published his masterpiece, "Systeme de la
Nature," which for a long time passed as the posthumous work of M. de
Mirabaud. That text-book of "Atheistical Philosophy" caused a great
sensation, and two years later, 1772, the Baron published this excellent
abridgment of it, freed from arbitrary ideas; and by its clearness of
expression, facility, and precision of style, rendered it most suitable
for the average student.
"Le Bon Sens" was privately printed in Amsterdam, and the author's name
was kept a profound secret; hence, Baron D'Holbach escaped persecution.
THE AUTHOR'S PREFACE
When we examine the opinions of men, we find that nothing is more
uncommon, than common sense; or, in other words, they lack judgment
to discover plain truths, or to reject absurdities, and palpable
contradictions. We have an example of this in Theology, a system revered
in all countries by a great number of men; an object regarded by them
as most important, and indispensable to happiness. An examination of
the principles upon which this pretended system is founded, forces us
to acknowledge, that these principles are only suppositions, imagined
by ignorance, propagated by enthusiasm or knavery, adopted by timid
credulity, preserved by custom which never reasons, and revered solely
because not understood.
In a word, whoever uses common sense upon religious opinions, and will
bestow on this inquiry the attention that is commonly given to most
subjects, will easily perceive that Religion is a mere castle in the
air. Theology is ignorance of natural causes; a tissue of fallacies
and contradictions. In every country, it presents romances void of
probability, the hero of which is composed of impossible qualities. His
name, exciting fear in all minds, is only a vague word, to which, men
affix ideas or qualities, which are either contradicted by facts, or
inconsistent.
Notions of this being, or rather, _the word_ by which he is designated,
would be a matter of indifference, if it did not cause innumerable ravages
in the world. But men, prepossessed with the opinion that this phantom is
a reality of the greatest interest, instead of concluding wisely from its
incomprehensibility, that they are not bound to regard it, infer on the
contrary, that they must contemplate it, without ceasing, and never lose
sight of it. Their invincible ignorance, upon this subject, irritates
their curiosity; instead of putting them upon guard against their
imagination, this ignorance renders them decisive, dogmatic, imperious,
and even exasperates them against all, who oppose doubts to the reveries
which they have begotten.
What perplexity arises, when it is required to solve an insolvable
problem; unceasing meditation upon an object, impossible to understand,
but in which however he thinks himself much concerned, cannot but excite
man, and produce a fever in his brain. Let interest, vanity, and ambition,
co-operate ever so little with this unfortunate turn of mind, and society
must necessarily be disturbed. This is the reason that so many nations
have often been the scene of extravagances of senseless visionaries, who,
believing their empty speculations to be eternal truths, and publishing
them as such, have kindled the zeal of princes and their subjects, and
made them take up arms for opinions, represented to them as essential to
the glory of the Deity. In all parts of our globe, fanatics have cut each
other's throats, publicly burnt each other, committed without a scruple
and even as a duty, the greatest crimes, and shed torrents of blood. For
what? To strengthen, support, or propagate the impertinent conjectures of
some enthusiasts, or to give validity to the cheats of impostors, in the
name of a being, who exists only in their imagination, and who has made
himself known only by the ravages, disputes, and follies, he has caused.
Savage and furious nations, perpetually at war, adore, under divers names,
some God, conformable to their ideas, that is to say, cruel, carnivorous,
selfish, blood-thirsty. We find, in all the religions, "a God of armies,"
a "jealous God," an "avenging God," a "destroying God," a "God," who
is pleased with carnage, and whom his worshippers consider it a duty to
serve. Lambs, bulls, children, men, and women, are sacrificed to him.
Zealous servants of this barbarous God think themselves obliged even to
offer up themselves as a sacrifice to him. Madmen may everywhere be seen,
who, after meditating upon their terrible God, imagine that to please him
they must inflict on themselves, the most exquisite torments. The gloomy
ideas formed of the deity, far from consoling them, have every where
disquieted their minds, and prejudiced follies destructive to happiness.
How could the human mind progress, while tormented with frightful
phantoms, and guided by men, interested in perpetuating its ignorance and
fears? Man has been forced to vegetate in his primitive stupidity: he has
been taught stories about invisible powers upon whom his happiness was
supposed to depend. Occupied solely by his fears, and by unintelligible
reveries, he has always been at the mercy of priests, who have reserved to
themselves the right of thinking for him, and of directing his actions.
Thus, man has remained a slave without courage, fearing to reason, and
unable to extricate himself from the labyrinth, in which he has been
wandering. He believes himself forced under the yoke of his gods, known
to him only by the fabulous accounts given by his ministers, who, after
binding each unhappy mortal in the chains of prejudice, remain his
masters, or else abandon him defenceless to the absolute power of tyrants,
no less terrible than the gods, of whom they are the representatives.
Oppressed by the double yoke of spiritual and temporal power, it has been
impossible for the people to be happy. Religion became sacred, and men
have had no other Morality, than what their legislators and priests
brought from the unknown regions of heaven. The human mind, confused
by theological opinions, ceased to know its own powers, mistrusted
experience, feared truth and disdained reason, in order to follow
authority. Man has been a mere machine in the hands of tyrants and
priests. Always treated as a slave, man has contracted the vices of
slavery.
Such are the true causes of the corruption of morals. Ignorance and
servitude are calculated to make men wicked and unhappy. Knowledge,
Reason, and Liberty, can alone reform and make men happier. But every
thing conspires to blind them, and to confirm their errors. Priests cheat
them, tyrants corrupt and enslave them. Tyranny ever was, and ever will
be, the true cause of man's depravity, and also of his calamities. Almost
always fascinated by religious fiction, poor mortals turn not their eyes
to the natural and obvious causes of their misery; but attribute their
vices to the imperfection of their natures, and their unhappiness to the
anger of the gods. They offer to heaven vows, sacrifices, and presents, to
obtain the end of sufferings, which in reality, are attributable only to
the negligence, ignorance, and perversity of their guides, to the folly of
their customs, and above all, to the general want of knowledge. Let men's
minds be filled with true ideas; let their reason be cultivated; and there
will be no need of opposing to the passions, such a feeble barrier, as the
fear of gods. Men will be good, when they are well instructed; and when
they are despised for evil, or justly rewarded for good, which they do to
their fellow citizens.
In vain should we attempt to cure men of their vices, unless we begin by
curing them of their prejudices. It is only by showing them the truth,
that they will perceive their true interests, and the real motives that
ought to incline them to do good. Instructors have long enough fixed men's
eyes upon heaven; let them now turn them upon earth. An incomprehensible
theology, ridiculous fables, impenetrable mysteries, puerile ceremonies,
are to be no longer endured. Let the human mind apply itself to what is
natural, to intelligible objects, truth, and useful knowledge.
Does it not suffice to annihilate religious prejudice, to shew, that
what is inconceivable to man, cannot be good for him? Does it require any
thing, but plain common sense, to perceive, that a being, incompatible
with the most evident notions--that a cause continually opposed to
the effects which we attribute to it--that a being, of whom we can say
nothing, without falling into contradiction--that a being, who, far
from explaining the enigmas of the universe, only makes them more
inexplicable--that a being, whom for so many ages men have vainly
addressed to obtain their happiness, and the end of sufferings--does it
require, I say, any thing but plain, common sense, to perceive--that the
idea of such a being is an idea without model, and that he himself is
merely a phantom of the imagination? Is any thing necessary but common
sense to perceive, at least, that it is folly and madness for men to hate
and damn one another about unintelligible opinions concerning a being of
this kind? In short, does not every thing prove, that Morality and Virtue
are totally incompatible with the notions of a God, whom his ministers
and interpreters have described, in every country, as the most capricious,
unjust, and cruel of tyrants, whose pretended will, however, must serve as
law and rule the inhabitants of the earth?
To discover the true principles of Morality, men have no need of theology,
of revelation, or of gods: They have need only of common sense. They have
only to commune with themselves, to reflect upon their own nature, to
consider the objects of society, and of the individuals, who compose
it; and they will easily perceive, that virtue is advantageous, and vice
disadvantageous to themselves. Let us persuade men to be just, beneficent,
moderate, sociable; not because such conduct is demanded by the gods, but,
because it is pleasant to men. Let us advise them to abstain from vice
and crime; not because they will be punished in another world, but because
they will suffer for it in this.--_These are,_ says Montesquieu, _means
to prevent crimes--these are punishments; these reform manners--these are
good examples._
The way of truth is straight; that of imposture is crooked and dark.
Truth, ever necessary to man, must necessarily be felt by all upright
minds; the lessons of reason are to be followed by all honest men. Men are
unhappy, only because they are ignorant; they are ignorant, only because
every thing conspires to prevent their being enlightened; they are wicked
only because their reason is not sufficiently developed.
By what fatality then, have the first founders of all sects given to
their gods ferocious characters, at which nature revolts? Can we imagine
a conduct more abominable, than that which Moses tells us his God showed
towards the Egyptians, where that assassin proceeds boldly to declare, in
the name and by the order of _his God_, that Egypt shall be afflicted
with the greatest calamities, that can happen to man? Of all the different
ideas, which they give us of a supreme being, of a God, creator and
preserver of mankind, there are none more horrible, than those of the
impostors, who represented themselves as inspired by a divine spirit, and
"Thus saith the Lord."
Why, O theologians! do you presume to inquire into the impenetrable
mysteries of a being, whom you consider inconceivable to the human mind?
You are the blasphemers, when you imagine that a being, perfect according
to you, could be guilty of such cruelty towards creatures whom he has
made out of nothing. Confess, your ignorance of a creating God; and cease
meddling with mysteries, which are repugnant to _Common Sense_.
DETAILED TABLE OF CONTENTS GIVEN IN THE FRENCH EDITION
Section
1. APOLOGUE
2, 3. What is Theology?
4. Man is not born with any ideas of Religion
5. It is not necessary to believe in a God
6. Religion is founded on credulity
7. All religion is an absurdity
8. The idea of God is impossible
9. On the Origin of Superstition
10. On the Origin of all Religion
11. Religious fears expose men to become a prey to imposters
12, 13. Religion seduces ignorance by the aid of the marvellous
14. There would never have been any Religion, if there had not been
ages of Stupidity and Barbarism
15. All Religion was produced by the desire of domination
16. What serves as a basis to Religion is most uncertain
17, 18. It is impossible to be convinced of the existence of a God
19. The existence of God is not proved
20. It explains nothing to say, that God is a spirit
21. Spirituality is an absurdity
22. Whatever exists is derived from Matter
23. What is the metaphysical God of modern Theology?
24. It would be less unreasonable to adore the Sun, than to adore
a spiritual Deity
25. A spiritual Deity is incapable of volition and action
26. What is God?
27. Some remarkable Contradictions in Theology
28. To adore God, is to adore a fiction
29. Atheism is authorised by the infinity of God, and the impossibility
of knowing the Divine essence
30. Believing in God is neither safer nor less criminal than not
believing in him
31. Belief in God is a habit acquired in infancy
32. Belief in God is a prejudice established by successive generations
33. On the Origin of Prejudices
34. On the effects of Prejudices
35. The Religious principles of modern Theology could not be believed
if they were not instilled into the mind before the age of reason
36. The wonders of nature do not prove the existence of God
37, 38. Nature may be explained by natural causes
39, 40. The world has never been created: Matter moves of itself
41. Additional proofs that motion is essential to Matter, and that
consequently it is unnecessary to imagine a Spiritual Mover
42. The existence of Man does not prove the existence of God
43. Nevertheless, neither Man nor the Universe are the effects of chance
44, 45. The order of the Universe does not prove the existence of a God
46. A Spirit cannot be intelligent it is absurd to adore a divine
intelligence
47, 48. All the qualities, which Theology gives to its God are contrary
to the Essence which is attributed to him
49. It is absurd to say that the human race is the object and end
of the formation of the Universe
50. God is not made for Man, nor Man for God
51. It is not true that the object of the formation of the Universe
was to render Man happy
52. What is called Providence is a word without meaning
53. This pretended Providence is the enemy of Man
54. The world is not governed by an intelligent being
55. God cannot be considered immutable
56. Good and evil are the necessary effects of natural causes.
What is a God that cannot change any thing?
57. The consolations of Theology and the hope of paradise and of
a future life, are imaginary
58. Another romantic reverie
59. It is in vain that Theology attempts to clear its God from human
defects: either this God is not free, or else he is more wicked
than good
60, 61. It is impossible to believe that there exists a God of
infinite goodness and power
62. Theology makes its God a monster of absurdity, injustice,
malice, and atrocity
63. All Religion inspires contemptible fears
64. There is no difference between Religion, and the most somber
and servile Superstition
65. To judge from the ideas which Theology gives of the Deity, the
love of God is impossible
66. An eternally tormenting God is a most detestable being
67. Theology is a tissue of palpable contradictions
68. The pretended works of God do not prove Divine Perfections
69. The perfection of God is not rendered more evident by the
pretended creation of angels
70. Theology preaches the Omnipotence of its God, yet constantly
makes him appear impotent
71. According to all religious systems, God would be the most
capricious and most foolish of beings
72. It is absurd to say that Evil does not proceed from God
73. The foreknowledge attributed to God would give men a right
to complain of his cruelty
74. Absurdity of the theological stories concerning Original Sin,
and concerning Satan
75. The Devil, like Religion, was invented to enrich the priests
76. If God has been unable to render human nature incapable of sin,
he has no right to punish man
77. It is absurd to say, that the conduct of God ought to be a mystery
for man
78. Ought the unfortunate look for consolation, to the sole author
of their misery
79. A God, who punishes the faults which he might have prevented,
is a mad tyrant, who joins injustice to folly
80. What is called Free Will is an absurdity
81. But we must not conclude that Society has no right to punish
82, 83. Refutation of the arguments in favour of Free Will
84. God himself, if there were a God, would not be free: hence the
inutility of all Religion
85. According to the principles of Theology, man is not free a
single instant
86. There is no evil, no disorder, and no sin, but must be attributed
to God: consequently God has no right either to punish or recompence
87. The prayers offered to God sufficiently prove dissatisfaction of
the divine will
88. It is the height of absurdity to imagine, that the injuries and
misfortunes, endured in this world, will be repaired in another world
89. Theology justifies the evil and the wickedness, permitted by its God,
only by attributing to him the principle, that "Might makes Right,"
which is the violation of all Right
90. The absurd doctrine of Redemption, and the frequent exterminations
attributed to Jehovah, impress one with the idea of an unjust and
barbarous God
91. Can a being, who has called us into existence merely to make us
miserable, be a generous, equitable, and tender father?
92. Man's life, and all that occurs, deposes against the liberty of Man,
and against the justice and goodness of a pretended God
93. It is not true, that we owe any gratitude to what is called
_Providence_
94. It is folly to suppose that Man is the king of nature, the favourite
of God, and unique object of his labours
95. A comparison between Man and brutes
96. There are no animals so detestable as Tyrants
97. A refutation of the excellence of Man
98. An oriental Tale
99. It is madness to see nothing but the goodness of God, or to think
that this universe is only made for Man
100. What is the Soul?
101. The existence of a _Soul_ is an absurd supposition; and the existence
of an _immortal_ Soul still more absurd
102. It is evident that Man dies _in toto_
103. Incontestible arguments against the Spirituality of the Soul
104. On the absurdity of the supernatural causes, to which Theologians
are constantly having recourse
105, 106. It is false that Materialism degrades
107. The idea of a future life is only useful to those, who trade on
public credulity
108. It is false that the idea of a future life is consoling
109. All religious principles are derived from the imagination.
God is a chimera; and the qualities, attributed to him,
reciprocally destroy one another
110. Religion is but a system imagined in order to reconcile
contradictions by the aid of mysteries
111, 112, 113. Absurdity and inutility of all Mysteries, which were only
invented for the interests of Priests
114. An universal God ought to have revealed an universal Religion
115. What proves, that Religion is unnecessary, is, that it is
unintelligible
116. All Religions are rendered ridiculous by the multitude of creeds,
all opposite to one another, and all equally foolish
117. Opinion of a famous Theologian
118. The God of the Deists is not less contradictory, nor less chimerical
than the God of the Christians
119. It by no means proves the existence of God to say, that, in every
age, all nations have acknowledged some Deity or other
120. All Gods are of a savage origin: all Religions are monuments of
the ignorance, superstition, and ferocity of former times: modern
Religions are but ancient follies, re-edited with additions and
corrections
121. All religious usages bear marks of stupidity and barbarism
122. The more a religious opinion is ancient and general, the more it
ought to be suspected
123. Mere scepticism in religious matters, can only be the effect of
a very superficial examination
124. Revelations examined
125. Where is the proof that God ever shewed himself to Men, or ever
spoke to them?
126. There is nothing that proves miracles to have been ever performed
127. If God has spoken, is it not strange that he should have spoken
so differently to the different religious sects?
128. Obscurity and suspicious origin of oracles
129. Absurdity of all miracles
130. Refutation of the reasoning of Pascal concerning the manner in which
we must judge of miracles
131. Every new revelation is necessarily false
132. The blood of martyrs testifies _against_ the truth of miracles, and
_against_ the divine origin attributed to Christianity
133. The fanaticism of martyrs, and the interested zeal of missionaries,
by no means prove the truth of Religion
134. Theology makes its God an enemy to Reason and Common Sense
135. Faith is irreconcilable with Reason; and Reason is preferable
to Faith
136. To what absurd and ridiculous sophisms every one is reduced, who
would substitute Faith for Reason!
137. Ought a man to believe, on the assurance of another man, what is
of the greatest importance to himself
138. Faith can take root only in feeble, ignorant, or slothful minds
139. To teach, that any one Religion has greater pretensions to truth
than another, is an absurdity, and cause of tumult
140. Religion is unnecessary to Morality
141. Religion is the weakest barrier that can be opposed to the passions
142. Honour is a more salutary and powerful bond than Religion
143. Religion does not restrain the passions of kings
144. Origin of "the divine right of kings," the most absurd, ridiculous,
and odious, of usurpations
145. Religion is fatal to political ameliorations: it makes despots
licentious and wicked, and their subjects abject and miserable
146. Christianity has propagated itself by preaching implicit obedience
to despotism
147. One object of religious principles is to eternize the tyranny
of kings
148. How fatal it is to persuade kings that they are responsible for
their actions to God alone
149. A devout king is the scourge of his kingdom
150. Tyranny sometimes finds the aegis of Religion a weak obstacle
to the despair of the people
151. Religion favours the wickedness of princes by delivering them
from fear and remorse
152. What is an enlightened Sovereign?
153. Of the prevailing passions and crimes of the priesthood
154. The quackery of priests
155. Religion has corrupted Morality, and produced innumerable evils
156. Every Religion is intolerant
157. The evils of a state Religion
158. Religion legitimates and authorizes crime
159. Refutation of the argument, that the evils attributed to Religion
are but the bad effects of human passions
160. Religion is incompatible with Morality
161. The Morality of the Gospel is impracticable
162. A society of Saints would be impossible
163. Human nature is not depraved
164. Concerning the effects of Jesus Christ's mission
165. The dogma of the remission of sins was invented for the interest
of priests
166. Who fear God?
167. Hell is an absurd invention
168. The bad foundation of religious morals
169. Christian Charity, as preached and practised by Theologians!!!
170. Confession, priestcraft's gold mine, and the destruction of the
true principles of Morality
171. The supposition of the existence of a God is by no means necessary
to Morality
172. Religion and its supernatural Morality are fatal to the
public welfare
173. The union of Church and State is a calamity
174. National Religions are ruinous
175. Religion paralyses Morality
176. Fatal consequences of Devotion
177. The idea of a future life is not consoling to man
178. An Atheist is fully as conscientious as a religious man, and has
better motives for doing good
179. An Atheistical king would be far preferable to a religious king
180. Philosophy produces Morality
181. Religious opinions have little influence upon conduct
182. Reason leads man to Atheism
183. Fear alone makes Theists
184. Can we, and ought we, to love God?
185. God and Religion are proved to be absurdities by the different
ideas formed of them
186. The existence of God, which is the basis of Religion, has not yet
been demonstrated
187. Priests are more actuated by self-interest, than unbelievers
188. Pride, presumption, and badness, are more often found in priests,
than in Atheists
189. Prejudices last but for a time: no power is durable which is not
founded upon truth
190. What an honourable power ministers of the Gods would obtain,
if they became the apostles of reason and the defenders of liberty!
191. What a glorious and happy revolution it would be for the world,
if Philosophy were substituted for Religion!
192. The recantation of an unbeliever at the point of death proves
nothing against the reasonableness of unbelief
193. It is not true that Atheism breaks the bonds of society
194. Refutation of the often repeated opinion, that Religion is necessary
for the vulgar
195. Logical and argumentative systems are not adapted to the capacity
of the vulgar
196. On the futility and danger of Theology
197, 198. On the evils produced by implicit faith
199. History teaches us, that all Religions were established by
impostors, in days of ignorance
200. All Religions, ancient or modern, have borrowed from one
another ridiculous ceremonies
201. Theology has always diverted philosophy from its right path
202. Theology explains nothing
203, 204. Theology has always fettered Morality, and retarded progress
205. It cannot be too often repeated and proved, that Religion is an
extravagance and a calamity
206. Religion prevents us from seeing the true causes of misfortunes
GOOD SENSE WITHOUT GOD
APOLOGUE
1.
There is a vast empire, governed by a monarch, whose strange conduct is
to confound the minds of his subjects. He wishes to be known, loved,
respected, obeyed; but never shows himself to his subjects, and everything
conspires to render uncertain the ideas formed of his character.
The people, subjected to his power, have, of the character and laws of
their invisible sovereign, such ideas only, as his ministers give them.
They, however, confess, that they have no idea of their master; that his
ways are impenetrable; his views and nature totally incomprehensible.
These ministers, likewise, disagree upon the commands which they pretend
have been issued by the sovereign, whose servants they call themselves.
They defame one another, and mutually treat each other as impostors and
false teachers. The decrees and ordinances, they take upon themselves
to promulgate, are obscure; they are enigmas, little calculated to be
understood, or even divined, by the subjects, for whose instruction they
were intended. The laws of the concealed monarch require interpreters;
but the interpreters are always disputing upon the true manner of
understanding them. Besides, they are not consistent with themselves; all
they relate of their concealed prince is only a string of contradictions.
They utter concerning him not a single word that does not immediately
confute itself. They call him supremely good; yet many complain of his
decrees. They suppose him infinitely wise; and under his administration
everything appears to contradict reason. They extol his justice; and the
best of his subjects are generally the least favoured. They assert, he
sees everything; yet his presence avails nothing. He is, say they, the
friend of order; yet throughout his dominions, all is in confusion and
disorder. He makes all for himself; and the events seldom answer
his designs. He foresees everything; but cannot prevent anything. He
impatiently suffers offence, yet gives everyone the power of offending
him. Men admire the wisdom and perfection of his works; yet his works,
full of imperfection, are of short duration. He is continually doing and
undoing; repairing what he has made; but is never pleased with his work.
In all his undertakings, he proposes only his own glory; yet is never
glorified. His only end is the happiness of his subjects; and his
subjects, for the most part want necessaries. Those, whom he seems to
favour are generally least satisfied with their fate; almost all appear
in perpetual revolt against a master, whose greatness they never cease to
admire, whose wisdom to extol, whose goodness to adore, whose justice to
fear, and whose laws to reverence, though never obeyed!
This EMPIRE is the WORLD; this MONARCH GOD; his MINISTERS are the PRIESTS;
his SUBJECTS MANKIND.
2.
There is a science that has for its object only things incomprehensible.
Contrary to all other sciences, it treats only of what cannot fall under
our senses. Hobbes calls it the _kingdom of darkness_. It is a country,
where every thing is governed by laws, contrary to those which mankind are
permitted to know in the world they inhabit. In this marvellous region,
light is only darkness; evidence is doubtful or false; impossibilities
are credible: reason is a deceitful guide; and good sense becomes madness.
This _science_ is called _theology_, and this theology is a continual
insult to the reason of man.
3.
By the magical power of "ifs," "buts," "perhaps's," "what do we know,"
etc., heaped together, a shapeless and unconnected system is formed,
perplexing mankind, by obliterating from their minds, the most clear ideas
and rendering uncertain truths most evident. By reason of this systematic
confusion, nature is an enigma; the visible world has disappeared, to give
place to regions invisible; reason is compelled to yield to imagination,
who leads to the country of her self-invented chimeras.
4.
The principles of every religion are founded upon the idea of a GOD. Now,
it is impossible to have true ideas of a being, who acts upon none of our
senses. All our ideas are representations of sensible objects. What then
can represent to us the idea of God, which is evidently an idea without an
object? Is not such an idea as impossible, as an effect without a cause?
Can an idea without an archetype be anything, but a chimera? There are,
however, divines, who assure us that the idea of God is innate; or that
we have this idea in our mother's womb. Every principle is the result of
reason; all reason is the effect of experience; experience is acquired
only by the exercise of our senses: therefore, religious principles are
not founded upon reason, and are not innate.
5.
Every system of religion can be founded only upon the nature of God and
man; and upon the relations, which subsist between them. But to judge
of the reality of those relations, we must have some idea of the divine
nature. Now, the world exclaims, the divine nature is incomprehensible to
man; yet ceases not to assign attributes to this incomprehensible God, and
to assure us, that it is our indispensable duty to find out that God, whom
it is impossible to comprehend.
The most important concern of man is what he can least comprehend. If God
is incomprehensible to man, it would seem reasonable never to think of
him; but religion maintains, man cannot with impunity cease a moment to
think (or rather dream) of his God.
6.
We are told, that divine qualities are not of a nature to be comprehended
by finite minds. The natural consequence must be, that divine qualities
are not made to occupy finite minds. But religion tells us, that the poor
finite mind of man ought never to lose sight of an inconceivable being,
whose qualities he can never comprehend. Thus, we see, religion is the
art of turning the attention of mankind upon subjects they can never
comprehend.
7.
Religion unites man with God, or forms a communication between them; yet
do they not say, God is infinite? If God be infinite, no finite being can
have communication or relation with him. Where there is no relation, there
can be no union, communication, or duties. If there be no duties between
man and his God, there is no religion for man. Thus, in saying God is
infinite, you annihilate religion for man, who is a finite being. The idea
of infinity is to us an idea without model, without archetype, without
object.
8.
If God be an infinite being, there cannot be, either in the present or
future world, any relative proportion between man and his God. Thus, the
idea of God can never enter the human mind. In supposition of a life, in
which man would be much more enlightened, than in this, the idea of the
infinity of God would ever remain the same distance from his finite mind.
Thus the idea of God will be no more clear in the future, than in the
present life. Thus, intelligences, superior to man, can have no more
complete ideas of God, than man, who has not the least conception of him
in his present life.
9.
How has it been possible to persuade reasonable beings, that the thing,
most impossible to comprehend, was most essential to them? It is because
they have been greatly terrified; because, when they fear, they cease
to reason; because, they have been taught to mistrust their own
understanding; because, when the brain is troubled, they believe every
thing, and examine nothing.
10.
Ignorance and fear are the two hinges of all religion. The uncertainty in
which man finds himself in relation to his God, is precisely the motive
that attaches him to his religion. Man is fearful in the dark--in moral,
as well as physical darkness. His fear becomes habitual, and habit makes
it natural; he would think that he wanted something, if he had nothing to
fear.
11.
He, who from infancy has habituated himself to tremble when he hears
pronounced certain words, requires those words and needs to tremble. He is
therefore more disposed to listen to one, who entertains him in his fears,
than to one, who dissuades him from them. The superstitious man wishes to
fear; his imagination demands it; one might say, that he fears nothing so
much, as to have nothing to fear.
Men are imaginary invalids, whose weakness empirics are interested to
encourage, in order to have sale for their drugs. They listen rather to
the physician, who prescribes a variety of remedies, than to him, who
recommends good regimen, and leaves nature to herself.
12.
If religion were more clear, it would have less charms for the ignorant,
who are pleased only with obscurity, terrors, fables, prodigies, and
things incredible. Romances, silly stories, and the tales of ghosts and
wizards, are more pleasing to vulgar minds than true histories.
13.
In point of religion, men are only great children. The more a religion is
absurd and filled with wonders, the greater ascendancy it acquires over
them. The devout man thinks himself obliged to place no bounds to his
credulity; the more things are inconceivable, they appear to him divine;
the more they are incredible, the greater merit, he imagines, there is in
believing them.
14.
The origin of religious opinions is generally dated from the time, when
savage nations were yet in infancy. It was to gross, ignorant, and
stupid people, that the founders of religion have in all ages addressed
themselves, when they wished to give them their Gods, their mode of
worship, their mythology, their marvellous and frightful fables. These
chimeras, adopted without examination by parents, are transmitted, with
more or less alteration, to their children, who seldom reason any more
than their parents.
15.
The object of the first legislators was to govern the people; and the
easiest method to effect it was to terrify their minds, and to prevent
the exercise of reason. They led them through winding bye-paths, lest they
might perceive the designs of their guides; they forced them to fix their
eyes in the air, for fear they should look at their feet; they amused them
on the way with idle stories; in a word, they treated them as nurses do
children, who sing lullabies, to put them to sleep, and scold, to make
them quiet.
16.