He was interested, for example, in the stars. He knew far less about the nebulae than we do, or than Laplace did. In fact, he knew nothing about them at all. But he employed them for an interesting speculation. Assuming that god can make us feel the presence of a nonexistent entity, and further assuming that he need not go to this trouble if the same effect can be produced in us by the actual presence of that entity, god could still if he wished cause us to believe in the existence of stars without their being actually present. «Every effect which God causes through the mediation of a secondary cause he can produce immediately by himself». However, this does not mean that we must believe in anything absurd, since «God cannot cause in us knowledge such that by it a thing is seen evidently to be present though it is absent, for that involves a contradiction». Before you begin to drum your fingers at the huge tautology that impends here, as it does in so much theology and theodicy, consider what Father Coplestone, the eminent Jesuit, has to say in commentary:
If God had annihilated the stars, he could still cause in us the act of seeing what had once been, so far as the act is considered subjectively, just as he could give us a vision of what will be in the future. Either act would be an immediate apprehension, in the first case of what has been and in the second case of what will be.
This is actually very impressive, and not just for its time. It has taken us several hundred years since Ockham to come to the realization that when we gaze up at the stars, we very often are seeing light from distant bodies that have long since ceased to exist. It doesn’t particularly matter that the right to look through telescopes and speculate about the result was obstructed by the church: this is not Ockham’s fault and there is no general law that obliges the church to be that stupid. And, moving from the unimaginable interstellar past which sends light across distances that overwhelm our brains, we have come to the realization that we also know something about the future of our system, including the rate of its expansion and the notion of its eventual terminus. However, and crucially, we can now do this while dropping (or even, if you insist, retaining) the idea of a god. But in either case, the theory works without that assumption. You can believe in a divine mover if you choose, but it makes no difference at all, and belief among astronomers and physicists has become private and fairly rare.
It was actually Ockham who prepared our minds for this unwelcome (to him) conclusion. He devised a «principle of economy», popularly known as «Ockham’s razor», which relied for its effect on disposing of unnecessary assumptions and accepting the first sufficient explanation or cause. «Do not multiply entities beyond necessity». This principle extends itself. «Everything which is explained through positing something different from the act of understanding,» he wrote, «can be explained without positing such a distinct thing». He was not afraid to follow his own logic wherever it might take him, and anticipated the coming of true science when he agreed that it was possible to know the nature of «created» things without any reference to their «creator». Indeed, Ockham stated that it cannot be strictly proved that god, if defined as a being who possesses the qualities of supremacy, perfection, uniqueness, and infinity, exists at all. However, if one intends to identify a first cause of the existence of the world, one may choose to call that «god» even if one does not know the precise nature of the first cause. And even the first cause has its difficulties, since a cause will itself need another cause. «It is difficult or impossible,» he wrote, «to prove against the philosophers that there cannot be an infinite regress in causes of the same kind, of which one can exist without the other». Thus the postulate of a designer or creator only raises the unanswerable question of who designed the designer or created the creator. Religion and theology and theodicy (this is now me talking and not Ockham) have consistently failed to overcome this objection. Ockham himself simply had to fall back on the hopeless position that the existence of god can only be «demonstrated» by faith.
Credo quia absurdum, as the «church father» Tertullian put it, either disarmingly or annoyingly according to your taste. «I believe it because it is absurd». It is impossible to quarrel seriously with such a view. If one must have faith in order to believe something, or believe in something, then the likelihood of that something having any truth or value is considerably diminished. The harder work of inquiry, proof, and demonstration is infinitely more rewarding, and has confronted us with findings far more «miraculous» and «transcendent» than any theology.
Actually, the «leap of faith» — to give it the memorable name that Soren Kierkegaard bestowed upon it — is an imposture. As he himself pointed out, it is not a «leap» that can be made once and for all. It is a leap that has to go on and on being performed, in spite of mounting evidence to the contrary. This effort is actually too much for the human mind, and leads to delusions and manias. Religion understands perfectly well that the «leap» is subject to sharply diminishing returns, which is why it often doesn’t in fact rely on «faith» at all but instead corrupts faith and insults reason by offering evidence and pointing to confected «proofs». This evidence and these proofs include arguments from design, revelations, punishments, and miracles. Now that religion’s monopoly has been broken, it is within the compass of any human being to see these evidences and proofs as the feeble-minded inventions that they are.
CHAPTER SIX
Arguments from Design
All my moral and intellectual being is penetrated by an invincible conviction that whatever falls under the dominion of our senses must be in nature and, however exceptional, cannot differ in its essence from all the other effects of the visible and tangible world of which we are a self-conscious part. The world of the living contains enough marvels and mysteries as it is — marvels and mysteries acting upon our emotions and intelligence in ways so inexplicable that it would almost justify the conception of life as an enchanted state. No, I am too firm in my consciousness of the marvelous to be ever fascinated by the mere supernatural which (take it any way you like) is but a manufactured article, the fabrication of minds insensitive to the intimate delicacies of our relation to the dead and to the living, in their countless multitudes; a desecration of our tenderest memories; an outrage on our dignity.
There is a central paradox at the core of religion. The three great monotheisms teach people to think abjectly of themselves, as miserable and guilty sinners prostrate before an angry and jealous god who, according to discrepant accounts, fashioned them either out of dust and clay or a clot of blood. The positions for prayer are usually emulations of the supplicant serf before an ill-tempered monarch. The message is one of continual submission, gratitude, and fear. Life itself is a poor thing: an interval in which to prepare for the hereafter or the coming — or second coming — of the Messiah.
On the other hand, and as if by way of compensation, religion teaches people to be extremely self-centered and conceited. It assures them that god cares for them individually, and it claims that the cosmos was created with them specifically in mind. This explains the supercilious expression on the faces of those who practice religion ostentatiously: pray excuse my modesty and humility but I happen to be busy on an errand for god.
Since human beings are naturally solipsistic, all forms of superstition enjoy what might be called a natural advantage. In the United States, we exert ourselves to improve high-rise buildings and high-speed jet aircraft (the two achievements that the murderers of September 11, 2001, put into hostile apposition) and then pathetically refuse to give them floors, or row numbers, that carry the unimportant number thirteen. I know that Pythagoras refuted astrology by the simple means of pointing out that identical twins do not have the same future, I further know that the zodiac was drawn up long before several of the planets in our solar system had been detected, and of course I understand that I could not be «shown» my immediate or long-term future without this disclosure altering the outcome. Thousands of people consult their «stars» in the newspapers every day, and then have unpredicted heart attacks or traffic accidents. (An astrologer of a London tabloid was once fired by means of a letter from his editor which began, «As you will no doubt have foreseen».) In his Minima Moralia, Theodor Adorno identified the interest in stargazing as the consummation of feeble-mindedness. However, happening to glance at the projected situation for Aries one morning, as I once did to be told that «a member of the opposite sex is interested and will show it», I found it hard to suppress a tiny surge of idiotic excitement, which in my memory has outlived the later disappointment. Then again, every time I leave my apartment there is no sign of a bus, whereas every time I return to it a bus is just drawing up. In bad moods I mutter «just my luck» to myself, even though a part of my small two- or three-pound brain reminds me that the mass-transit schedule of Washington, D.C., is drawn up and implemented without any reference to my movements. (I mention this in case it might later become important: if I am hit by a bus on the day this book is published there will certainly be people who will say it was no accident.)