Am I an Atheist or an Agnostic?
A Plea for Tolerance in the Face of New Dogmas
I speak as one who was intended by my father to be brought up as
a Rationalist. He was quite as much of a Rationalist as I am, but
he died when I was three years old, and the Court of Chancery decided
that I was to have the benefits of a Christian education.
I think perhaps the Court of Chancery might have regretted that
since. It does not seem to have done as much good as they hoped.
Perhaps you may say that it would be rather a pity if Christian
education were to cease, because you would then get no more Rationalists.
They arise chiefly out of reaction to a system of education which
considers it quite right that a father should decree that his son
should be brought up as a Muggletonian, we will say, or brought
up on any other kind of nonsense, but he must on no account be brought
up to think rationally. When I was young that was considered to
Sin And The Bishops
Since I became a Rationalist I have found that there is still considerable
scope in the world for the practical importance of a rationalist
outlook, not only in matters of geology, but in all sorts of practical
matters, such as divorce and birth control, and a question which
has come up quite recently, artificial insemination, where bishops
tell us that something is gravely sinful, but it is only gravely
sinful because there is some text in the Bible about it. It is not
gravely sinful because it does anybody harm, and that is not the
argument. As long as you can say, and as long as you can persuade
Parliament to go on saying, that a thing must not be done solely
because there is some text in the Bible about it, so long obviously
there is great need of Rationalism in practice.
As you may know, I got into great trouble in the United States
solely because, on some practical issues, I considered that the
ethical advice given in the Bible was not conclusive, and that on
some points one should act differently from what the Bible says.
On this ground it was decreed by a Law Court that I was not a fit
person to teach in any university in the United States, so that
I have some practical ground for preferring Rationalism to other
Don’t Be Too Certain!
The question of how to define Rationalism is not altogether an
easy one. I do not think that you could define it by rejection of
this or that Christian dogma. It would be perfectly possible to
be a complete and absolute Rationalist in the true sense of the
term and yet accept this or that dogma.
The question is how to arrive at your opinions and not what your
opinions are. The thing in which we believe is the supremacy of
reason. If reason should lead you to orthodox conclusions, well
and good; you are still a Rationalist. To my mind the essential
thing is that one should base one’s arguments upon the kind of grounds
that are accepted in science, and one should not regard anything
that one accepts as quite certain, but only as probable in a greater
or a less degree. Not to be absolutely certain is, I think, one
of the essential things in rationality.
Proof of God
Here there comes a practical question which has often troubled
me. Whenever I go into a foreign country or a prison or any similar
place they always ask me what is my religion.
I never know whether I should say "Agnostic" or whether
I should say "Atheist". It is a very difficult question
and I daresay that some of you have been troubled by it. 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 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
None of us would seriously consider the possibility that all the
gods of Homer really exist, and yet if you were to set to work to
give a logical demonstration that Zeus, Hera, Poseidon, and the
rest of them did not exist you would find it an awful job. You could
not get such proof.
Therefore, in regard to the Olympic gods, speaking to a purely
philosophical audience, I would say that I am an Agnostic. But speaking
popularly, I think that all of us would say in regard to those gods
that we were Atheists. In regard to the Christian God, I should,
I think, take exactly the same line.
There is exactly the same degree of possibility and likelihood
of the existence of the Christian God as there is of the existence
of the Homeric God. I cannot prove that either the Christian God
or the Homeric gods do not exist, but I do not think that their
existence is an alternative that is sufficiently probable to be
worth serious consideration. Therefore, I suppose that on these
documents that they submit to me on these occasions I ought to say
"Atheist", although it has been a very difficult problem,
and sometimes I have said one and sometimes the other without any
clear principle by which to go.
When one admits that nothing is certain one must, I think, also
admit that some things are much more nearly certain than others.
It is much more nearly certain that we are assembled here tonight
than it is that this or that political party is in the right. Certainly
there are degrees of certainty, and one should be very careful to
emphasize that fact, because otherwise one is landed in an utter
skepticism, and complete skepticism would, of course, be totally
barren and completely useless.
On must remember that some things are very much more probable than
others and may be so probable that it is not worth while to remember
in practice that they are not wholly certain, except when it comes
to questions of persecution.
If it comes to burning somebody at the stake for not believing
it, then it is worth while to remember that after all he may be
right, and it is not worth while to persecute him.
In general, if a man says, for instance, that the earth is flat,
I am quite willing that he should propagate his opinion as hard
as he likes. He may, of course, be right but I do not think he is.
In practice you will, I think, do better to assume that the earth
is round, although, of course, you may be mistaken. Therefore, I
do not think we should go in for complete skepticism, but for a
doctrine of degrees of probability.
I think that, on the whole, that is the kind of doctrine that the
world needs. The world has become very full of new dogmas. The old
dogmas have perhaps decayed, but new dogmas have arisen and, on
the whole, I think that a dogma is harmful in proportion to its
novelty. New dogmas are much worse that old ones.