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The Question of God

From The Future of an Illusion (1927)

Chapters VII and VIII

"It would be an undoubted advantage if we were to leave God out altogether and admit the purely human origins of all the precepts and regulations of civilization."


... Civilization has little to fear from educated people and brainworkers. In them the replacement of religious motives for civilized behavior by other, secular motives would proceed unobtrusively; moreover, such people are to a large extent themselves vehicles of civilization. But it is another matter with the great mass of the uneducated and oppressed, who have every reason for being enemies of civilization. So long as they do not discover that people no longer believe in God, all is well. But they will discover it, infallibly, even if this piece of writing of mine is not published. And they are ready to accept the results of scientific thinking, but without the change having taken place in them which scientific thinking brings about in people. Is there not a danger here that the hostility of these masses to civilization will throw itself against the weak spot that they have found in task-mistress? If the sole reason why you must not kill your neighbor is because God has forbidden it and will severely punish you for it in this or the next life — then, when you learn that there is no God and that you need not fear His punishment, you will certainly kill your neighbor without hesitation, and you can only be prevented from doing so by mundane force. Thus either these dangerous masses must be held down most severely and kept most carefully away from any chance of intellectual awakening, or else the relationship between civilization and religion must undergo a fundamental revision.


One might think that there would be no special difficulties in the way of carrying out this latter proposal. It is true that it would involve a certain amount of renunciation, but more would perhaps be gained than lost, and a great danger would be avoided. Everyone is frightened of it, however, as though it would expose civilization to a greater danger. When St. Boniface cut down the tree that was venerated as sacred by the Saxons the bystanders expected some fearful event to follow upon the sacrilege. But nothing happened, and the Saxons accepted baptism.

When civilization laid down the commandment that a man shall not kill the neighbor whom he hates or who is in his way or whose property he covets, this was clearly done in the interest of man's communal existence, which would not otherwise be practicable. For the murderer would draw down on himself the vengeance of the murdered man's kinsmen and the secret envy of others, who within themselves feel as much inclined as he does for such acts of violence. Thus he would not enjoy his revenge or his robbery for long, but would have every prospect of soon being killed himself. Even if he protected himself against his single foes by extraordinary strength and caution, he would be bound to succumb to a combination of weaker men. If a combination of this sort did not take place, the murdering would continue endlessly and the final outcome would be that men would exterminate one another. We should arrive at the same state of affairs between individuals as still persists in Corsica between families, though elsewhere only between nations. Insecurity of life, which is an equal danger for everyone, now unites men into a society which prohibits the individual from killing and reserves to itself the right to communal killing of anyone who violates the prohibition. Here, then, we have justice and punishment.

But we do not publish this rational explanation of the prohibition against murder. We assert that the prohibition has been issued by God. Thus we take it upon ourselves to guess His intentions, and we find that He, too, is unwilling for men to exterminate one another. In behaving in this way we are investing the cultural prohibition with a quite special solemnity, but at the same time we risk making its observance dependent on belief in God. If we retrace this step — if we no longer attribute to God what is our own will and if we content ourselves with giving the social reason — then, it is true, we have renounced the transfiguration of the cultural prohibition, but we have also avoided the risk to it. But we gain something else as well. Through some kind of diffusion or infection, the character of sanctity and inviolability — of belonging to another world, one might say — has spread from a few major prohibitions on to every other cultural regulation, law and ordinance. But on these the halo often looks far from becoming: not only do they invalidate one another by giving contrary decisions at different times and places, but apart from this they show every sign of human inadequacy. It is easy to recognize in the things that can only be the product of short-sighted apprehensiveness or an expression of selfishly narrow interests or a conclusion based on insufficient premises. The criticism which we cannot fail to level at them also diminishes to an unwelcome extent our respect for other, more justifiable cultural demands. Since it is an awkward task to separate what God Himself has demanded from what can be traced to the authority of an all-powerful parliament or a high judiciary, it would be an undoubted advantage if we were to leave God out altogether and honestly admit the purely human origin of all the regulations and precepts of civilization. Along with their pretended sanctity, these commandments and laws would lose their rigidity and unchangeableness as well. People could understand that they are made, not so much to rule them as, on the contrary, to serve their interests; and they would adopt a more friendly attitude to them, and instead of aiming at their abolition, would aim only at their improvement. This would be an important advance along the road which leads to becoming reconciled to the burden of civilization.

But here our plea for ascribing purely rational reasons to the precepts of civilization — that is to say, for deriving them from social necessity — is interrupted by a sudden doubt. We have chosen as our example the origin of the prohibition against murder. But does our account of it tally with historical truth? We fear not; it appears to be nothing but a rationalistic construction. With the help of psycho-analysis, we have made a study of precisely this piece of the cultural history of mankind, and, basing ourselves on it, we are bound to say that in reality things happened otherwise. Even in present-day man purely reasonable motives can effect little against passionate impulsions. How much weaker, then, must they have been in the human animal of primaeval times! Perhaps his descendants would even now kill one another without inhibition, if it were not that among those murderous acts there was one — the killing of the primitive father — which evoked an irresistible emotional reaction with momentous consequences. From it arose the commandment: Thou shalt not kill. Under totemism this commandment was restricted to the father-substitute; but it was later extended to other people, though even to-day it is not universally obeyed.

But, as was shown by arguments which I need not repeat here, the primal father was the original image of God, the model on which later generations have shaped the figure of God. Hence the religious explanation is right. God actually played a part in the genesis of that prohibition; it was His influence, not any insight into social necessity, which created it. And the displacement of man's will on to God is fully justified. For men knew that they had disposed of their father by violence, and in their reaction to that impious deed, they determined to respect his will thenceforward. Thus religious doctrine tells us the historical truth — though subject, it is true, to some modification and disguise — whereas our rational account disavows it.

We now observe that the store of religious ideas includes not only wish-fulfillments but important historical recollections. This concurrent influence of past and present must give religion a truly incomparable wealth of power. But perhaps with the help of an analogy yet another discovery may begin to dawn on us. Though it is not a good plan to transplant ideas far from the soil in which they grew up, yet here is a conformity which we cannot avoid pointing out. We know that a human child cannot successfully complete its development to the civilized stage without passing through a phase of neurosis sometimes greater and sometimes of less distinctness. This is because so many instinctual demands which will later be unserviceable cannot be suppressed by the rational operation of the child's intellect but have to be tamed by the acts of repression, behind which, as a rule, lies the motive of anxiety. Most of these infantile neuroses are overcome spontaneously in the course of growing up, and this is specially true of the obsessional neuroses of childhood. The remainder can be cleared up later still by psycho-analytic treatment. In just the same was, one might assume, humanity as a whole, in its development through the ages, fell into states analogous to the neuroses, and for the same reasons — namely because in the times of its ignorance and intellectual weakness the instinctual renunciations indispensable for man's communal existence had only been achieved by it by means of purely affective forces. The precipitates of these processes resembling repression which took place in prehistoric times still remained attached to civilization for long periods. Religion would thus be the universal obsessional neurosis of humanity; like the obsessional neurosis of children, it arose out of the Oedipus complex, out of the relation to the father. If this view is right, it is to be supposed that a turning-away from religion is bound to occur with the fatal inevitability of a process of growth, and that we find ourselves at this very juncture in the middle of that phase of development. Our behavior should therefore be modeled on that of a sensible teacher who does not oppose an impending new development but seeks to ease its path and mitigate the violence of its irruption. Our analogy does not, to be sure, exhaust the essential nature of religion. If, on the one hand, religion brings with it obsessional restrictions, exactly as an individual obsessional neurosis does, on the other hand it comprises a system of wishful illusions together with a disavowal of reality, such as we find in an isolated form nowhere else but in amentia, in a state of blissful hallucinatory confusion. But these are only analogies, by the help of which we endeavor to understand a social phenomenon; the pathology of the individual does not supply us with a fully valid counterpart.

It has been repeatedly pointed out (by myself and in particular by Theodor Reik) in how great detail the analogy between religion and obsessional neurosis can be followed out, and how many of the peculiarities and vicissitudes in the formation of religion can be understood in that light. And it tallies well with this that devout believers are safeguarded in a high degree against the risk of certain neurotic illnesses; their acceptance of the universal neurosis spares them the task of constructing a personal one.