Superstition in All Ages 69 – Knoop · Verses Across
Freethought · Atheism
Superstition in All Ages 69Conscience, Than a Religious Person
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Freethought · Atheism
Superstition in All Ages 69
Conscience, Than a Religious Person
KnoopEnglish
It is asked what motives has an atheist for doing right. He can have the motive of pleasing himself and his fellow-creatures; of living happily and tranquilly; of making himself loved and respected by men, whose existence and whose dispositions are better known than those of a being impossible to understand. Can he who fears not the Gods, fear anything? He can fear men, their contempt, their disrespect, and the punishments which the laws inflict; finally, he can fear himself; he can be afraid of the remorse that all those experience whose conscience reproaches them for having deserved the hatred of their fellow-beings. Conscience is the inward testimony which we render to ourselves for having acted in such a manner as to deserve the esteem or the censure of those with whom we associate. This conscience is based upon the knowledge which we have of men, and of the sentiments which our actions must awaken in them. A religious person's conscience persuades him that he has pleased or displeased his God, of whom he has no idea, and whose obscure and doubtful intentions are explained to him only by suspicious men, who know no more of the essence of Divinity than he does, and who do not agree upon what can please or displease God. In a word, the conscience of a credulous man is guided by men whose own conscience is in error, or whose interest extinguishes intelligence.
Can an atheist have conscience? What are his motives for abstaining from secret vices and crimes of which other men are ignorant, and which are beyond the reach of laws? He can be assured by constant experience that there is no vice which, in the nature of things, does not bring its own punishment. If he wishes to preserve himself, he will avoid all those excesses which can be injurious to his health; he would not desire to live and linger, thus becoming a burden to himself and others. In regard to secret crimes, he would avoid them through fear of being ashamed of himself, from whom he can not hide. If he has reason, he will know the price of the esteem that an honest man should have for himself. He will know, besides, that unexpected circumstances can unveil to the eyes of others the conduct which he feels interested in concealing. The other world gives no motive for doing well to him who finds no motive for it here.
CLXXIX.--AN ATHEISTICAL KING WOULD BE PREFERABLE TO ONE WHO IS RELIGIOUS AND WICKED, AS WE OFTEN SEE THEM.
The speculating atheist, the theist will tell us, may be an honest man, but his writings will cause atheism in politics. Princes and ministers, being no longer restrained by the fear of God, will give themselves up without scruple to the most frightful excesses. But no matter what we can suppose of the depravity of an atheist on a throne, can it ever be any greater or more injurious than that of so many conquerors, tyrants, persecutors, of ambitious and perverse courtiers, who, without being atheists, but who, being very often religious, do not cease to make humanity groan under the weight of their crimes? Can an atheistical king inflict more evil on the world than a Louis XI., a Philip II., a Richelieu, who have all allied religion with crime? Nothing is rarer than atheistical princes, and nothing more common than very bad and very religious tyrants.
CLXXX.--THE MORALITY ACQUIRED BY PHILOSOPHY IS SUFFICIENT TO VIRTUE.
Any man who reflects can not fail of knowing his duties, of discovering the relations which subsist between men, of meditating upon his own nature, of discerning his needs, his inclinations, and his desires, and of perceiving what he owes to the beings necessary to his own happiness. These reflections naturally lead to the knowledge of the morality which is the most essential for society. Every man who loves to retire within himself in order to study and seek for the principles of things, has no very dangerous passions; his greatest passion will be to know the truth, and his greatest ambition to show it to others. Philosophy is beneficial in cultivating the heart and the mind. In regard to morals, has not he who reflects and reasons the advantage over him who does not reason?
If ignorance is useful to priests and to the oppressors of humanity, it is very fatal to society. Man, deprived of intelligence, does not enjoy the use of his reason; man, deprived of reason and intelligence, is a savage, who is liable at any moment to be led into crime. Morality, or the science of moral duties, is acquired but by the study of man and his relations. He who does not reflect for himself does not know true morals, and can not walk the road of virtue. The less men reason, the more wicked they are. The barbarians, the princes, the great, and the dregs of society, are generally the most wicked because they are those who reason the least. The religious man never reflects, and avoids reasoning; he fears examination; he follows authority; and very often an erroneous conscience makes him consider it a holy duty to commit evil. The incredulous man reasons, consults experience, and prefers it to prejudice. If he has reasoned justly, his conscience becomes clear; he finds more real motives for right-doing than the religious man, who has no motives but his chimeras, and who never listens to reason. Are not the motives of the incredulous man strong enough to counterbalance his passions? Is he blind enough not to recognize the interests which should restrain him? Well! he will be vicious and wicked; but even then he will be no worse and no better than many credulous men who, notwithstanding religion and its sublime precepts, continue to lead a life which this very religion condemns. Is a credulous murderer less to be feared than a murderer who does not believe anything? Is a religious tyrant any less a tyrant than an irreligious one?
