第153章

God, according to the humanists, is nothing but humanity itself, the collective me to which the individual me is subjected as to an invisible master.But why this singular vision, if the portrait is a faithful copy of the original? Why has man, who from his birth has known directly and with out a telescope his body, his soul, his chief, his priest, his country, his condition, been obliged to see himself as in a mirror, and without recognizing himself, under the fantastic image of God? Where is the necessity of this hallucination? What is this dim and ambiguous consciousness which, after a certain time, becomes purified, rectified, and, instead of taking itself for another, definitively apprehends itself as such? Why on the part of man this transcendental confession of society, when society itself was there, present, visible, palpable, willing, and acting, -- when, in short, it was known as society and named as such?

No, it is said, society did not exist; men were agglomerated, but not associated; the arbitrary constitution of property and the State, as well as the intolerant dogmatism of religion, prove it.

Pure rhetoric: society exists from the day that individuals, communicating by labor and speech, assume reciprocal obligations and give birth to laws and customs.Undoubtedly society becomes perfect in proportion to the advances of science and economy, but at no epoch of civilization does progress imply any such metamorphosis as those dreamed of by the builders of utopia; and however excellent the future condition of humanity is to be, it will be none the less the natural continuation, the necessary consequence, of its previous positions.

For the rest, no system of association being exclusive in itself, as I have shown, of fraternity and justice, it has never been possible to confound the political ideal with God, and we see in fact that all peoples have distinguished society from religion.The first was taken as end, the second regarded only as means; the prince was the minister of the collective will, while God reigned over consciences, awaiting beyond the grave the guilty who escaped the justice of men.Even the idea of progress and reform has never been anywhere absent; nothing, in short, of that which constitutes social life has been entirely ignored or misconceived by any religious nation.Why, then, once more, this tautology of Society-Divinity, if it is true, as is pretended, that the theological hypothesis contains nothing other than the ideal of human society, the preconceived type of humanity transfigured by equality, solidarity, labor, and love?

Certainly, if there is a prejudice, a mysticism, which now seems to me deceptive in a high degree, it is no longer Catholicism, which is disappearing, but rather this humanitary philosophy, making man a holy and sacred being on the strength of a speculation too learned not to have something of the arbitrary in its composition; proclaiming him God, -- that is, essentially good and orderly in all his powers, in spite of the disheartening evidence which he continually gives of his doubtful morality; attributing his vices to the constraint in which he has lived, and promising from him in complete liberty acts of the purest devotion, because in the myths in which humanity, according to this philosophy, has painted itself, we find described and opposed to each other, under the names of hell and paradise, a time of constraint and penalty and an era of happiness and independence! With such a doctrine it would suffice -- and moreover it would be inevitable -- for man to recognize that he is neither God, nor good, nor holy, nor wise, in order to fall back immediately into the arms of religion; so that in the last analysis all that the world will have gained by the denial of God will be the resurrection of God.

Such is not my view of the meaning of the religious fables.Humanity, in recognizing God as its author, its master, its alter ego, has simply determined its own essence by an antithesis, -- an eclectic essence, full of contrasts, emanated from the infinite and contradictory of the infinite, developed in time and aspiring to eternity, and for all these reasons fallible, although guided by the sentiment of beauty and order.Humanity is the daughter of God, as every opposition is the daughter of a previous position: that is why humanity has formed God like itself, has lent him its own attributes, but always by giving them a specific character, -- that is, by defining God in contradiction of itself.Humanity is a spectre to God, just as God is a spectre to humanity; each of the two is the other's cause, reason, and end of existence.