Введение
Будущее иллюзии (Die Zukunft einer Illusion) – книга 1927 года, написанная Зигмундом Фрейдом, основателем психоанализа, в которой он рассматривает происхождение, развитие и будущее религии. Фрейд предлагает психоаналитическое объяснение религии как системы ложных убеждений.
The Future of an Illusion (Die Zukunft einer Illusion) is a 1927 work by Sigmund Freud, the founder of psychoanalysis, in which Freud discusses religion's origins, development, and its future. He provides a psychoanalysis of religion as a false belief system.
Резюме
Фрейд определяет религию как иллюзию, состоящую из "определенных догм, утверждений о фактах и условиях внешней и внутренней реальности, сообщающих нечто, что человек не открыл самостоятельно, и требующих веры в них". Религиозные концепции передаются тремя путями и тем самым претендуют на наше убеждение: "во-первых, потому что наши изначальные предки уже верили в них; во-вторых, потому что мы располагаем доказательствами, переданными нам с древности; и в-третьих, потому что само постановление вопроса об их подлинности запрещено". С психологической точки зрения, эти убеждения представляют собой феномен исполнения желаний, "удовлетворение самых древних, сильных и насущных желаний человечества" (гл. 6, стр. 38). Среди них – необходимость в существовании отца, продление земного существования будущей жизнью и бессмертие человеческой души. Чтобы отделить иллюзию от ошибки, Фрейд приводит примеры научных убеждений, таких как "вера Аристотеля в то, что черви развиваются из навоза" (стр. 39), как ошибок, но "утверждение некоторых националистов о том, что индогерманская раса – единственная, способная к цивилизации", является иллюзией, исключительно из-за лежащего в основе этого желания. Выражаясь более четко, "характерной чертой иллюзий является их происхождение из человеческих желаний" (стр. 39). Однако Фрейд добавляет, что "иллюзии не обязательно должны быть ложными" (стр. 39). Он приводит пример девушки из среднего класса, питающей иллюзию, что на ней женится принц. Хотя это маловероятно, это не невозможно. Тот факт, что это основано на ее желаниях, и делает это иллюзией. Фрейд объясняет религию в терминах, схожих с тотемизмом. Индивид по сути является врагом общества и испытывает инстинктивные порывы, которые необходимо сдерживать для нормального функционирования общества. "Среди этих инстинктивных порывов – инцест, каннибализм и жажда убийства" (стр. 10).
Freud adds, however, that, "Illusions need not necessarily be false." (pg.39) He gives the example of a middle class girl having the illusion that a prince will marry her. While this is unlikely, it is not impossible. The fact that it is grounded in her wishes is what makes it an illusion. Freud explains religion in a similar term to that of totemism. The individual is essentially an enemy of society and has instinctual urges that must be restrained to help society function. "Among these instinctual wishes are those of incest, cannibalism, and lust for killing." (pg. 10)
Freud's view of human nature is that it is anti social, rebellious, and has high sexual and destructive tendencies. The destructive nature of humans sets a pre inclination for disaster when humans must interact with others in society. "For masses are lazy and unintelligent; they have no love for instinctual renunciation, and they are not to be convinced by argument of its inevitability; and the individuals composing them support one another in giving free rein to their indiscipline." (pg. 7)
So destructive is human nature, he claims, that "it is only through the influence of individuals who can set an example and whom masses recognize as their leaders that they can be induced to perform the work and undergo the renunciations on which the existence of civilization depends." (pg. 8) All this sets a terribly hostile society that could implode if it were not for civilizing forces and developing government. Freud elaborates further on the development of religion, as the emphasis on acquisition of wealth and the satisfaction of instinctual drives (sex, wealth, glory, happiness, immortality) moves from "the material to the mental." As compensation for good behaviors, religion promises a reward. In Freud's view, religion is an outshoot of the Oedipus complex, and represents man's helplessness in the world, having to face the ultimate fate of death, the struggle of civilization, and the forces of nature. He views God as a manifestation of a childlike "longing for [a] father." (pg. 18)
Freud's description of religious belief as a form of illusion is based on the idea that it is derived from human wishes with no basis in reality. He says, "Thus we call a belief an illusion when a wish fulfillment is a prominent factor in its motivation, and in doing so we disregard its relations to reality, just as the illusion itself sets no store by verification." In Freud's words "The gods retain the threefold task: they must exorcise the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them." (pg. 19)
Фрейд рассматривает человеческую природу как антисоциальную, бунтарскую, с выраженными сексуальными и деструктивными тенденциями. Деструктивная природа человека создает предрасположенность к катастрофе во взаимодействии между людьми в обществе. "Массы ленивы и неразумны; они не склонны к инстинктивным ограничениям и не поддаются убеждению в их неизбежности; и составляющие их индивиды поддерживают друг друга в безнаказанном проявлении своей недисциплинированности" (стр. 7).
Freud adds, however, that, "Illusions need not necessarily be false." (pg.39) He gives the example of a middle class girl having the illusion that a prince will marry her. While this is unlikely, it is not impossible. The fact that it is grounded in her wishes is what makes it an illusion. Freud explains religion in a similar term to that of totemism. The individual is essentially an enemy of society and has instinctual urges that must be restrained to help society function. "Among these instinctual wishes are those of incest, cannibalism, and lust for killing." (pg. 10)
Freud's view of human nature is that it is anti social, rebellious, and has high sexual and destructive tendencies. The destructive nature of humans sets a pre inclination for disaster when humans must interact with others in society. "For masses are lazy and unintelligent; they have no love for instinctual renunciation, and they are not to be convinced by argument of its inevitability; and the individuals composing them support one another in giving free rein to their indiscipline." (pg. 7)
So destructive is human nature, he claims, that "it is only through the influence of individuals who can set an example and whom masses recognize as their leaders that they can be induced to perform the work and undergo the renunciations on which the existence of civilization depends." (pg. 8) All this sets a terribly hostile society that could implode if it were not for civilizing forces and developing government. Freud elaborates further on the development of religion, as the emphasis on acquisition of wealth and the satisfaction of instinctual drives (sex, wealth, glory, happiness, immortality) moves from "the material to the mental." As compensation for good behaviors, religion promises a reward. In Freud's view, religion is an outshoot of the Oedipus complex, and represents man's helplessness in the world, having to face the ultimate fate of death, the struggle of civilization, and the forces of nature. He views God as a manifestation of a childlike "longing for [a] father." (pg. 18)
Freud's description of religious belief as a form of illusion is based on the idea that it is derived from human wishes with no basis in reality. He says, "Thus we call a belief an illusion when a wish fulfillment is a prominent factor in its motivation, and in doing so we disregard its relations to reality, just as the illusion itself sets no store by verification." In Freud's words "The gods retain the threefold task: they must exorcise the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them." (pg. 19)
Он утверждает, что человеческая природа настолько деструктивна, что "только под влиянием людей, способных подавать пример и признаваемых массами лидерами, их можно побудить к труду и лишениям, от которых зависит существование цивилизации" (стр. 8). Все это создает крайне враждебное общество, которое может рухнуть без цивилизующих сил и развивающегося правительства. Фрейд далее развивает тему развития религии, поскольку акцент на приобретении богатства и удовлетворении инстинктивных побуждений (секс, богатство, слава, счастье, бессмертие) смещается "от материального к ментальному". В качестве компенсации за хорошее поведение религия обещает награду. По мнению Фрейда, религия является производным от эдипова комплекса и представляет собой беспомощность человека перед лицом мира, перед неизбежной судьбой смерти, борьбы цивилизации и сил природы. Он рассматривает Бога как проявление детского "стремления к [отцу]" (стр. 18).
Freud adds, however, that, "Illusions need not necessarily be false." (pg.39) He gives the example of a middle class girl having the illusion that a prince will marry her. While this is unlikely, it is not impossible. The fact that it is grounded in her wishes is what makes it an illusion. Freud explains religion in a similar term to that of totemism. The individual is essentially an enemy of society and has instinctual urges that must be restrained to help society function. "Among these instinctual wishes are those of incest, cannibalism, and lust for killing." (pg. 10)
Freud's view of human nature is that it is anti social, rebellious, and has high sexual and destructive tendencies. The destructive nature of humans sets a pre inclination for disaster when humans must interact with others in society. "For masses are lazy and unintelligent; they have no love for instinctual renunciation, and they are not to be convinced by argument of its inevitability; and the individuals composing them support one another in giving free rein to their indiscipline." (pg. 7)
So destructive is human nature, he claims, that "it is only through the influence of individuals who can set an example and whom masses recognize as their leaders that they can be induced to perform the work and undergo the renunciations on which the existence of civilization depends." (pg. 8) All this sets a terribly hostile society that could implode if it were not for civilizing forces and developing government. Freud elaborates further on the development of religion, as the emphasis on acquisition of wealth and the satisfaction of instinctual drives (sex, wealth, glory, happiness, immortality) moves from "the material to the mental." As compensation for good behaviors, religion promises a reward. In Freud's view, religion is an outshoot of the Oedipus complex, and represents man's helplessness in the world, having to face the ultimate fate of death, the struggle of civilization, and the forces of nature. He views God as a manifestation of a childlike "longing for [a] father." (pg. 18)
Freud's description of religious belief as a form of illusion is based on the idea that it is derived from human wishes with no basis in reality. He says, "Thus we call a belief an illusion when a wish fulfillment is a prominent factor in its motivation, and in doing so we disregard its relations to reality, just as the illusion itself sets no store by verification." In Freud's words "The gods retain the threefold task: they must exorcise the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them." (pg. 19)
Описание Фрейдом религиозной веры как формы иллюзии основано на идее, что она происходит из человеческих желаний, не имеющих под собой реальной основы. Он говорит: "Таким образом, мы называем убеждение иллюзией, когда исполнение желания является важным мотивом, игнорируя при этом его связь с реальностью, подобно тому, как сама иллюзия не нуждается в проверке". По словам Фрейда, "боги выполняют тройную задачу: они должны изгонять ужасы природы, примирять людей с жестокостью судьбы, особенно проявляющейся в смерти, и компенсировать им страдания и лишения, налагаемые цивилизованной жизнью" (стр. 19).
Freud adds, however, that, "Illusions need not necessarily be false." (pg.39) He gives the example of a middle class girl having the illusion that a prince will marry her. While this is unlikely, it is not impossible. The fact that it is grounded in her wishes is what makes it an illusion. Freud explains religion in a similar term to that of totemism. The individual is essentially an enemy of society and has instinctual urges that must be restrained to help society function. "Among these instinctual wishes are those of incest, cannibalism, and lust for killing." (pg. 10)
Freud's view of human nature is that it is anti social, rebellious, and has high sexual and destructive tendencies. The destructive nature of humans sets a pre inclination for disaster when humans must interact with others in society. "For masses are lazy and unintelligent; they have no love for instinctual renunciation, and they are not to be convinced by argument of its inevitability; and the individuals composing them support one another in giving free rein to their indiscipline." (pg. 7)
So destructive is human nature, he claims, that "it is only through the influence of individuals who can set an example and whom masses recognize as their leaders that they can be induced to perform the work and undergo the renunciations on which the existence of civilization depends." (pg. 8) All this sets a terribly hostile society that could implode if it were not for civilizing forces and developing government. Freud elaborates further on the development of religion, as the emphasis on acquisition of wealth and the satisfaction of instinctual drives (sex, wealth, glory, happiness, immortality) moves from "the material to the mental." As compensation for good behaviors, religion promises a reward. In Freud's view, religion is an outshoot of the Oedipus complex, and represents man's helplessness in the world, having to face the ultimate fate of death, the struggle of civilization, and the forces of nature. He views God as a manifestation of a childlike "longing for [a] father." (pg. 18)
Freud's description of religious belief as a form of illusion is based on the idea that it is derived from human wishes with no basis in reality. He says, "Thus we call a belief an illusion when a wish fulfillment is a prominent factor in its motivation, and in doing so we disregard its relations to reality, just as the illusion itself sets no store by verification." In Freud's words "The gods retain the threefold task: they must exorcise the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them." (pg. 19)
Прием
Фрейд послал копию книги "Будущее иллюзии" своему другу Ромену Роллану. Хотя Роллан в целом соглашался с оценкой Фрейда религии, он усомнился, открыл ли Фрейд истинный источник религиозного чувства, которое он связывал с "океаническим" переживанием. Психиатр Карл Юнг, основатель аналитической психологии, писал, что "Будущее иллюзии" "дает наилучший обзор" более ранних взглядов Фрейда, "которые ограничены устаревшим рационализмом и научным материализмом конца девятнадцатого века". Критик Гарольд Блум называет "Будущее иллюзии" "одной из крупнейших неудач в области религиозной критики". Блум полагает, что Фрейд недооценил религию и поэтому не смог критиковать её эффективно. Сегодня некоторые исследователи рассматривают аргументы Фрейда как проявление генетической ошибки, когда вера объявляется ложной или недоказуемой на основании её происхождения.