A Quote by Baron d'Holbach
Doubt is not a pleasant condition, but certainty is an absurd one. What is most repellent in the System of Nature - after the recipe for making eels from flour - is the audacity with which it decides that there is no God, without even having tried the impossibility. If God did not exist, he would have to be invented." But all nature cries aloud that he does exist: that there is a supreme intelligence, an immense power, an admirable order, and everything teaches us our own dependence on it.
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If God did not exist, He would have to be invented. But all nature cries aloud that he does exist: that there is a supreme intelligence, an immense power, an admirable order, and everything teaches us our own dependence on it.
This harmony that human intelligence believes it discovers in nature - does it exist apart from that intelligence? No, without doubt, a reality completely independent of the spirit which conceives it, sees it or feels it, is an impossibility. A world so exterior as that, even if it existed, would be forever inaccessible to us. But what we call objective reality is, in the last analysis, that which is common to several thinking beings, and could be common to all; this common part, we will see, can be nothing but the harmony expressed by mathematical laws.
For things remain possible, even if God does not choose them. Indeed, even if God does not will something to exist, it is possible for it to exist, since, by its nature, it could exist if God were to will it to exist.
Nature is the system of laws established by the Creator for the existence of things and for the succession of creatures. Nature is not a thing, because this thing would be everything. Nature is not a creature, because this creature would be God. But one can consider it as an immense vital power, which encompasses all, which animates all, and which, subordinated to the power of the first Being, has begun to act only by his order, and still acts only by his concourse or consent ... Time, space and matter are its means, the universe its object, motion and life its goal.
The grand difference between a human being and a Supreme being is precisely this: Apart from God I cannot exist; apart from me God does exist. God does not need me in order for Him to be. I do need God in order for me to be. We are dependent. We are fragile. This is how we differ from God.
I am thinking, therefore I exist. (...) I was a substance whose whole essence or nature is solely to think, and which does not require any place, or depend on any material thing, in order to exist. Accordingly this 'I' - that is, the soul by which I am what I am - is entirely distinct from the body, and indeed is easier to know than the body, and would not fail to be whatever it is, even if the body did not exist.
The presence and the present of America are a future; our continent is, by its nature, the land which does not exist on its own, but as something which is created and invented.
The powers of nature are so great, and our power is so inept. So,in order to cope with the incredible anxiety that human self-consciousness produced, I think we created God in our own image, and then portrayed this God as having supernatural power that we didn't have.
If you place [your bet] with God, you lose nothing, even if it turns out that God does not exist. But if you place it against God, and you are wrong and God does exist, you lose everything.
There is no need to invent an ego that is separate from the divine if our basic human nature is trusted. If we trust ourselves, we know how to avoid interfering with nature and how to live in harmony. When we know God as an unseen, loving, and accepting power at the heart of everything, allowing us to make our own choices, then God is a trusted part of our nature.
Man depends on God for all things: God depends on man for one. Without man's love God does not exist as God, only as creator, and love is the one thing no one, not even God himself, can command. It is a free gift or it is nothing. And it is most itself, most free, when it is offered in spite of suffering, of injustice, and of death . . . The justification of the injustice of the universe is not our blind acceptance of God's inexplicable will, nor our trust in God's love, his dark and incomprehensible love, for us, but our human love, notwithstanding anything, for him.
Existentialism isn't so atheistic that it wears itself out showing that God doesn't exist. Rather, it declares that even if God did exist, that would change nothing.
Doubt is not a pleasant condition, but certainty is absurd.
How would man exist if God did not need him, and how would you exist? You need God in order to be, and God needs you - for that is the meaning of your life.
For me, in those days, the great question was: Does God exist? Or doesn't God exist? Can we, by an attitude of faith, attain to a sense of community and a better world? Or, if God doesn't exist, what do we do then? What does our world look like then? In none of this was there the least political colour.
'God himself cannot exist without wise men' - Luther said, and was right. But 'God can exist even less without unwise men' - that good old Luther did not say.
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