Bertrand Russell Quotes on Religion
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One who believes as I do, that free intellect is the chief engine of human progress, cannot but be fundamentally opposed to Bolshevism as much as to the Church of Rome. The hopes which inspire communism are, in the main, as admirable as those instilled by the Sermon on the Mount, but they are held as fanatically and are as likely to do as much harm.
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I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world.
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Religion is based, I think, primarily and mainly upon fear. It is partly the terror of the unknown and partly, as I have said, the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes... A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past or a fettering of the free intelligence by the words uttered long ago by ignorant men.
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I am as firmly convinced that religions do harm as I am that they are untrue.
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A religious creed differs from a scientific theory in claiming to embody eternal and absolutely certain truth, whereas science is always tentative, expecting that modification in its present theories will sooner or later be found necessary, and aware that its method is one which is logically incapable of arriving at a complete and final demonstration.
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Religions, which condemn the pleasures of sense, drive men to seek the pleasures of power. Throughout history power has been the vice of the ascetic.
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An atheist, like a Christian, holds that we can know whether or not there is a God. The Christian holds that we can know there is a God; the atheist, that we can know there is not. The Agnostic suspends judgment, saying that there are not sufficient grounds either for affirmation or for denial. At the same time, an Agnostic may hold that the existence of God, though not impossible, is very improbable; he may even hold it so improbable that it is not worth considering in practice. In that case, he is not far removed from atheism. His attitude may be that which a careful philosopher would have towards the gods of ancient Greece. If I were asked to prove that Zeus and Poseidon and Hera and the rest of the Olympians do not exist, I should be at a loss to find conclusive arguments. An Agnostic may think the Christian God as improbable as the Olympians; in that case, he is, for practical purposes, at one with the atheists.
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The opinions that are held with passion are always those for which no good ground exists; indeed the passion is the measure of the holder's lack of rational conviction. Opinions in politics and religion are almost always held passionately.
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Not enough evidence, God, not enough evidence.
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Most men do not feel in themselves the competence required for leading their group to victory, and therefore seek out a captain who appears to possess the courage and sagacity necessary for the achievement of supremacy. Even in religion this impulse appears. Nietzsche accused Christianity of inculcating a slave-morality, but ultimate triumph was always the goal. 'Blessed are the meek, for they shall inherit the earth.'
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He founded a religion, of which the main tenets were transmigration of souls and the sinfulness of eating beans.
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As a philosopher, if I were speaking to a purely philosophic audience I should say that I ought to describe myself as an Agnostic, because I do not think that there is a conclusive argument by which one prove that there is not a God. On the other hand, if I am to convey the right impression to the ordinary man in the street I think that I ought to say that I am an Atheist, because, when I say that I cannot prove that there is not a God, I ought to add equally that I cannot prove that there are not the Homeric gods.
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Man is a credulous animal, and must believe something; in the absence of good grounds for belief, he will be satisfied with bad ones.
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The most savage controversies are those about matters as to which there is no good evidence either way. Persecution is used in theology, not in arithmetic, because in arithmetic there is knowledge, but in theology there is only opinion.
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Christ said 'Thou shalt love thy neighbor as thyself,' and when asked 'who is my neighbour?' went on to the parable of the Good Samaritan. If you wish to understand this parable as it was understood by his hearers, you should substitute 'German' or 'Japanese' for Samaritan. I fear many present-day Christians would resent such a substitution, because it would compel them to realize how far they have departed from the teachings of the Founder of their religion.
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I remember the precise moment, one day in 1894, as I was walking along Trinity Lane, when I saw in a flash (or thought I saw) that the ontological argument is valid. I had gone out to buy a tin of tobacco; on my way back, I suddenly threw it up in the air, and exclaimed as I caught it: 'Great Scott, the ontological argument is sound!'
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He asked my religion and I replied 'agnostic.' He asked how to spell it, and remarked with a sigh: 'Well, there are many religions, but I suppose they all worship the same God.'
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Religion is something left over from the infancy of our intelligence; it will fade away as we adopt reason and science as our guidelines.
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So far as I can remember, there is not one word in the Gospels in praise of intelligence.
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If a 'religion' is defined to be a system of ideas that contains unprovable statements, then Godel taught us that mathematics is not only a religion, it is the only religion that can prove itself to be one.