第8章

The savages say that the world is a great fetich watched over by a great manitou.For thirty centuries the poets, legislators, and sages of civilization, handing down from age to age the philosophic lamp, have written nothing more sublime than this profession of faith.And here, at the end of this long conspiracy against God, which has called itself philosophy, emancipated reason concludes with savage reason, The universe is a not-me, objectified by a me.

Humanity, then, inevitably supposes the existence of God: and if, during the long period which closes with our time, it has believed in the reality of its hypothesis; if it has worshipped the inconceivable object; if, after being apprehended in this act of faith, it persists knowingly, but no longer voluntarily, in this opinion of a sovereign being which it knows to be only a personification of its own thought; if it is on the point of again beginning its magic invocations, -- we must believe that so astonishing an hallucination conceals some mystery, which deserves to be fathomed.

I say hallucination and mystery, but without intending to deny thereby the superhuman content of the God-idea, and without admitting the necessity of a new symbolism, -- I mean a new religion.For if it is indisputable that humanity, in affirming God, -- or all that is included in the word me or spirit, -- only affirms itself, it is equally undeniable that it affirms itself as something other than its own conception of itself, as all mythologies and theologies show.And since, moreover, this affirmation is incontestable, it depends, without doubt, upon hidden relations, which ought, if possible, to be determined scientifically.

In other words, atheism, sometimes called humanism, true in its critical and negative features, would be, if it stopped at man in his natural condition, if it discarded as an erroneous judgment the first affirmation of humanity, that it is the daughter, emanation, image, reflection, or voice of God, -humanism, I say, if it thus denied its past, would be but one contradiction more.We are forced, then, to undertake the criticism of humanism; that is, to ascertain whether humanity, considered as a whole and throughout all its periods of development, satisfies the Divine idea, after eliminating from the latter the exaggerated and fanciful attributes of God; whether it satisfies the perfection of being; whether it satisfies itself.We are forced, in short, to inquire whether humanity tends toward God, according to the ancient dogma, or is itself becoming God, as modern philosophers claim.Perhaps we shall find in the end that the two systems, despite their seeming opposition, are both true and essentially identical: in that case, the infallibility of human reason, in its collective manifestations as well as its studied speculations, would be decisively confirmed.-- In a word, until we have verified to man the hypothesis of God, there is nothing definitive in the atheistic negation.

It is, then, a scientific, that is, an empirical demonstration of the idea of God, that we need: now, such a demonstration has never been attempted.

Theology dogmatizing on the authority of its myths, philosophy speculating by the aid of categories, God has existed as a transcendental conception, incognizable by the reason, and the hypothesis always subsists.

It subsists, I say, this hypothesis, more tenacious, more pitiless than ever.We have reached one of those prophetic epochs when society, scornful of the past and doubtful of the future, now distractedly clings to the present, leaving a few solitary thinkers to establish the new faith; now cries to God from the depths of its enjoyments and asks for a sign of salvation, or seeks in the spectacle of its revolutions, as in the entrails of a victim, the secret of its destiny.

Why need I insist further? The hypothesis of God is allowable, for it forces itself upon every man in spite of himself: no one, then, can take exception to it.He who believes can do no less than grant me the supposition that God exists; he who denies is forced to grant it to me also, since he entertained it before me, every negation implying a previous affirmation;

as for him who is in doubt, he needs but to reflect a moment to understand that his doubt necessarily supposes an unknown something, which, sooner or later, he will call God.

But if I possess, through the fact of my thought, the right to suppose God, I must abandon the right to affirm him.In other words, if my hypothesis is irresistible, that, for the present, is all that I can pretend.For to affirm is to determine; now, every determination, to be true, must be reached empirically.In fact, whoever says determination, says relation, conditionality, experience.Since, then, the determination of the idea of God must result from an empirical demonstration, we must abstain from everything which, in the search for this great unknown, not being established by experience, goes beyond the hypothesis, under penalty of relapsing into the contradictions of theology, and consequently arousing anew atheistic dissent.