The Question of a Weltanschauung (World View)
New Introductory Lectures on Psychoanalysis (1933)
If we are to give an account of the grandiose nature of religion, we must bear in mind what it undertakes to do for human beings. It gives them information about the origin and coming into existence of the universe, it assures them of its protection and of ultimate happiness in the ups and downs of life and it directs their thoughts and actions by precepts which it lays down with its whole authority. Thus it fulfils three functions. With the first of them it satisfies the human thirst for knowledge; it does the same thing that science attempts to do with its means, and at that point enters into rivalry with it. It is to its second function that it no doubt owes the greatest part of its influence. Science can be no match for it when it soothes the fear that men feel of the dangers and vicissitudes of life, when it assures them of a happy ending and offers them comfort in unhappiness. It is true that science can teach us how to avoid certain dangers and that there are some sufferings which it can successfully combat; it would be most unjust to deny that it is a powerful helper to men; but there are many situations in which it must leave a man to his suffering and can only advise him to submit to it. In its third function, in which it issues precepts and lays down prohibitions and restrictions, religion is furthest away from science. ...
The convergence between these three aspects of religion is not entirely clear. What has an explanation of the origin of the universe to do with the inculcation of certain particular ethical precepts? The assurances of protection and happiness are more intimately linked with the ethical requirements. They are the reward for fulfilling these commands; only those who obey them may count upon these benefits, punishment awaits the disobedient. Incidentally, something similar is true of science. Those who disregard its lessons, so it tells us, expose themselves to injury.
The remarkable combination in religion of instruction, consolation and requirements can only be understood if it is subjected to a genetic analysis. This may be approached from the most striking point of the aggregate, from its instruction on the origin of the universe; for why, we may ask, should a cosmogony be a regular component of religious systems? The doctrine is, then, that the universe was created by a being resembling a man, but magnified in every respect, in power, wisdom, and the strength of his passions—an idealized superman. Animals as creators of the universe point to the influence of totemism, upon which we shall have a few words at least to say presently. It is an interesting fact that this creator is always only a single being, even when there are believed to be many gods. It is interesting, too, that the creator is usually a man, though there is far from being a lack of indications of female deities; and some mythologies actually make the creation begin with a male god getting rid of a female deity, who is degraded into being a monster. Here the most interesting problems of detail open out; but we must hurry on. Our further path is made easy to recognize, for this god-creator is undisguisedly called ‘father’. Psycho-analysis infers that he really is the father, with all the magnificence in which he once appeared to the small child. A religious man pictures the creation of the universe just as he pictures his own origin.
This being so, it is easy to explain how it is that consoling assurances and strict ethical demands are combined with a cosmogony. For the same person to whom the child owed his existence, the father (or more correctly, no doubt, the parental agency compounded of the father and mother), also protected and watched over him in his feeble and helpless state, exposed as he was to all the dangers lying in wait in the external world; under his father's protection he felt safe. When a human being has himself grown up, he knows, to be sure, that he is in possession of greater strength, but his insight into the perils of life has also grown greater, and he rightly concludes that fundamentally he still remains just as helpless and unprotected as he was in his childhood, that faced by the world he is still a child. Even now, therefore, he cannot do without the protection which he enjoyed as a child. But he has long since recognized, too, that his father is a being of narrowly restricted power, and not equipped with every excellence. He therefore harks back to the mnemic image of the father whom in his childhood he so greatly overvalued. He exalts the image into a deity and makes it into something contemporary and real. The effective strength of this mnemic image and the persistence of his need for protection jointly sustain his belief in God.
The third main item in the religious programme, the ethical demand, also fits into this childhood situation with ease. I may remind you of Kant's famous pronouncement in which he names, in a single breath, the starry heavens and the moral law within us. However strange this juxtaposition may sound—for what have the heavenly bodies to do with the question of whether one human creature loves another or kills him?—it nevertheless touches on a great psychological truth. The same father (or parental agency) which gave the child life and guarded him against its perils, taught him as well what he might do and what he must leave undone, instructed him that he must adapt himself to certain restrictions on his instinctual wishes, and made him understand what regard he was expected to have for his parents and brothers and sisters, if he wanted to become a tolerated and welcome member of the family circle and later on of larger associations. The child is brought up to a knowledge of his social duties by a system of loving rewards and punishments, he is taught that his security in life depends on his parents (and afterwards other people) loving him and on their being able to believe that he loves them. All these relations are afterwards introduced by men unaltered into their religion. Their parents’ prohibitions and demands persist within them as a moral conscience. With the help of this same system of rewards and punishments, God rules the world of men. The amount of protection and happy satisfaction assigned to an individual depends on his fulfilment of the ethical demands; his love of God and his consciousness of being loved by God are the foundations of the security with which he is armed against the dangers of the external world and of his human environment. Finally, in prayer he has assured himself a direct influence on the divine will and with it a share in the divine omnipotence.
In This TopicFreud and Religion
- Religion as obsessional neurosis
- Religion as an attempt to master the oedipus complex
- Religion as the 'return of the repressed'
- Religion as a reaction to infantile helplessness
- Religion as the echo of an infantile state of oneness
- Religion as a mass delusion
- Religion as a way to hold groups together
- The Question of a Weltanschauung (World View)
- The Work of Religion in Development
- Religion and truth
- Is Psychoanalysis a religion?
- Short Bibliography
- Extended Bibliography