Θρησκεία και αλήθεια

"While the different religions wrangle with one another as to which of them is in possession of the truth, our view is that the question of the truth of religious beliefs may be left altogether on one side. Religion is an attempt to master the sensory world in which we are situated by means of the wishful world which we have developed within us as a result of biological and psychological necessities." 

The Question of a Weltanschauung (1931)

Religion and truth

Moses and Monotheism (1937)

What is true in religion?

"How enviable, to those of us who are poor in faith, do those enquirers seem who are convinced of the existence of a Supreme Being! To that great Spirit the world offers no problems, for he himself created all its institutions. How comprehensive, how exhaustive and how definitive are the doctrines of believers compared with the laborious, paltry and fragmentary attempts at explanation which are the most we are able to achieve! The divine Spirit, which is itself the idea of ethical perfection, has planted in men the knowledge of that ideal and, at the same time, the urge to assimilate their own nature to it. They perceive directly what is higher and nobler and what is lower and more base. Their affective life is regulated in accordance with their distance from the ideal at any moment. When they approach to it - at their perihelion, as it were - they are brought high satisfaction; when, at their aphelion, they have become remote from it, the punishment is severe unpleasure. All of this is laid down so simply and unshakably. We can only regret that certain experiences in life and observations in the world make it impossible for us to accept the premiss of the existence of such a Supreme Being. As though the world had not riddles enough, we have set the problem of understanding how these people have been able to acquire their belief in the Divine Being and whence that belief obtained its immense power, which overwhelms 'reason and science'....

Historical Truth

[But] there is an element of grandeur about everything to do with the origin of religion, certainly including the Jewish one, and this is not matched by the explanations we have hitherto given. Some other factor must be involved to which there is little that is analogous and nothing that is of the same kind, something unique and something of the same order of magnitude as what has come out of it, as religion itself....

Pious believers, however, know how to fill this obvious gap in motivation adequately. They say that the idea of a single god produced such an overwhelming effect on men because it is a portion of the eternal truth which, long concealed, came to light at last and was bound to carry everyone along with it. We must admit that a factor of this kind is at last something that matches the magnitude both of the subject and of its effect.

We too would like to accept this solution. But we are brought up by a doubt. The pious argument rests on an optimistic and idealistic premiss. It has not been possible to demonstrate in other connections that the human intellect has a particularly fine flair for the truth or that the human mind shows any special inclination for recognizing the truth. We have rather found, on the contrary, that our intellect very easily goes astray without any warning, and that nothing is more easily believed by us than what, without reference to the truth, comes to meet our wishful illusions. We must for that reason add a reservation to our agreement. We too believe that the pious solution contains the truth - but the historical truth and not the material truth. And we assume the right to correct a certain distortion to which this truth has been subjected on its return. That is to say, we do not believe that there is a single great god to-day, but that in primæval times there was a single person who was bound to appear huge at that time and who afterwards returned in men's memory elevated to divinity.

We had assumed that the religion of Moses was to begin with rejected and half-forgotten and that afterwards broke through as a tradition. We are now assuming that this process was being repeated then for the second time. When Moses brought the people the idea of a single god, it was not a novelty but signified the revival of an experience in the primæval ages of the human family which had long vanished from men's conscious memory. But it had been so important and had produced or paved the way for such deeply penetrating changes in men's life that we cannot avoid believing that it had left behind it in the human mind some permanent traces, which can be compared to a tradition.

We have learnt from the psychoanalysis of individuals that their earliest impressions, received at a time when the child was scarcely yet capable of speaking, produced at some time or another effects of a compulsive character without themselves being consciously remembered. We believe we have a right to make the same assumption about the earliest experiences of the whole of humanity ... The return of the repressed took place slowly and certainly not spontaneously but under the influence of all the changes in conditions of life which fill the history of human civilization... One of these effects would be the emergence of the idea of a single great god - an idea which must be recognized as a completely justified memory, though, it is true, one that has been distorted. An idea such as this has a compulsive character: it must be believed. To the extent to which it is distorted, it may be described as a delusion; in so far as it brings a return of the past, it must be called the truth."