DETAILED TABLE OF CONTENTS GIVEN IN THE FRENCH EDITION
Section
1. APOLOGUE
2, 3. What is Theology?
4. Man is not born with any ideas of Religion
5. It is not necessary to believe in a God
6. Religion is founded on credulity
7. All religion is an absurdity
8. The idea of God is impossible
9. On the Origin of Superstition
10. On the Origin of all Religion
11. Religious fears expose men to become a prey to imposters
12, 13. Religion seduces ignorance by the aid of the marvellous
14. There would never have been any Religion, if there had not been
ages of Stupidity and Barbarism
15. All Religion was produced by the desire of domination
16. What serves as a basis to Religion is most uncertain
17, 18. It is impossible to be convinced of the existence of a God
19. The existence of God is not proved
20. It explains nothing to say, that God is a spirit
21. Spirituality is an absurdity
22. Whatever exists is derived from Matter
23. What is the metaphysical God of modern Theology?
24. It would be less unreasonable to adore the Sun, than to adore
a spiritual Deity
25. A spiritual Deity is incapable of volition and action
26. What is God?
27. Some remarkable Contradictions in Theology
28. To adore God, is to adore a fiction
29. Atheism is authorised by the infinity of God, and the impossibility
of knowing the Divine essence
30. Believing in God is neither safer nor less criminal than not
believing in him
31. Belief in God is a habit acquired in infancy
32. Belief in God is a prejudice established by successive generations
33. On the Origin of Prejudices
34. On the effects of Prejudices
35. The Religious principles of modern Theology could not be believed
if they were not instilled into the mind before the age of reason
36. The wonders of nature do not prove the existence of God
37, 38. Nature may be explained by natural causes
39, 40. The world has never been created: Matter moves of itself
41. Additional proofs that motion is essential to Matter, and that
consequently it is unnecessary to imagine a Spiritual Mover
42. The existence of Man does not prove the existence of God
43. Nevertheless, neither Man nor the Universe are the effects of chance
44, 45. The order of the Universe does not prove the existence of a God
46. A Spirit cannot be intelligent it is absurd to adore a divine
intelligence
47, 48. All the qualities, which Theology gives to its God are contrary
to the Essence which is attributed to him
49. It is absurd to say that the human race is the object and end
of the formation of the Universe
50. God is not made for Man, nor Man for God
51. It is not true that the object of the formation of the Universe
was to render Man happy
52. What is called Providence is a word without meaning
53. This pretended Providence is the enemy of Man
54. The world is not governed by an intelligent being
55. God cannot be considered immutable
56. Good and evil are the necessary effects of natural causes.
What is a God that cannot change any thing?
57. The consolations of Theology and the hope of paradise and of
a future life, are imaginary
58. Another romantic reverie
59. It is in vain that Theology attempts to clear its God from human
defects: either this God is not free, or else he is more wicked
than good
60, 61. It is impossible to believe that there exists a God of
infinite goodness and power
62. Theology makes its God a monster of absurdity, injustice,
malice, and atrocity
63. All Religion inspires contemptible fears
64. There is no difference between Religion, and the most somber
and servile Superstition
65. To judge from the ideas which Theology gives of the Deity, the
love of God is impossible
66. An eternally tormenting God is a most detestable being
67. Theology is a tissue of palpable contradictions
68. The pretended works of God do not prove Divine Perfections
69. The perfection of God is not rendered more evident by the
pretended creation of angels
70. Theology preaches the Omnipotence of its God, yet constantly
makes him appear impotent
71. According to all religious systems, God would be the most
capricious and most foolish of beings
72. It is absurd to say that Evil does not proceed from God
73. The foreknowledge attributed to God would give men a right
to complain of his cruelty
74. Absurdity of the theological stories concerning Original Sin,
and concerning Satan
75. The Devil, like Religion, was invented to enrich the priests
76. If God has been unable to render human nature incapable of sin,
he has no right to punish man
77. It is absurd to say, that the conduct of God ought to be a mystery
for man
78. Ought the unfortunate look for consolation, to the sole author
of their misery
79. A God, who punishes the faults which he might have prevented,
is a mad tyrant, who joins injustice to folly
80. What is called Free Will is an absurdity
81. But we must not conclude that Society has no right to punish
82, 83. Refutation of the arguments in favour of Free Will
84. God himself, if there were a God, would not be free: hence the
inutility of all Religion
85. According to the principles of Theology, man is not free a
single instant
86. There is no evil, no disorder, and no sin, but must be attributed
to God: consequently God has no right either to punish or recompence
87. The prayers offered to God sufficiently prove dissatisfaction of
the divine will
88. It is the height of absurdity to imagine, that the injuries and
misfortunes, endured in this world, will be repaired in another world
89. Theology justifies the evil and the wickedness, permitted by its God,
only by attributing to him the principle, that "Might makes Right,"
which is the violation of all Right
90. The absurd doctrine of Redemption, and the frequent exterminations
attributed to Jehovah, impress one with the idea of an unjust and
barbarous God
91. Can a being, who has called us into existence merely to make us
miserable, be a generous, equitable, and tender father?
92. Man's life, and all that occurs, deposes against the liberty of Man,
and against the justice and goodness of a pretended God
93. It is not true, that we owe any gratitude to what is called
Providence
94. It is folly to suppose that Man is the king of nature, the favourite
of God, and unique object of his labours
95. A comparison between Man and brutes
96. There are no animals so detestable as Tyrants
97. A refutation of the excellence of Man
98. An oriental Tale
99. It is madness to see nothing but the goodness of God, or to think
that this universe is only made for Man
100. What is the Soul?
101. The existence of a Soul is an absurd supposition; and the existence
of an immortal Soul still more absurd
102. It is evident that Man dies in toto
103. Incontestible arguments against the Spirituality of the Soul
104. On the absurdity of the supernatural causes, to which Theologians
are constantly having recourse
105, 106. It is false that Materialism degrades
107. The idea of a future life is only useful to those, who trade on
public credulity
108. It is false that the idea of a future life is consoling
109. All religious principles are derived from the imagination.
God is a chimera; and the qualities, attributed to him,
reciprocally destroy one another
110. Religion is but a system imagined in order to reconcile
contradictions by the aid of mysteries
111, 112, 113. Absurdity and inutility of all Mysteries, which were only
invented for the interests of Priests
114. An universal God ought to have revealed an universal Religion
115. What proves, that Religion is unnecessary, is, that it is
unintelligible
116. All Religions are rendered ridiculous by the multitude of creeds,
all opposite to one another, and all equally foolish
117. Opinion of a famous Theologian
118. The God of the Deists is not less contradictory, nor less chimerical
than the God of the Christians
119. It by no means proves the existence of God to say, that, in every
age, all nations have acknowledged some Deity or other
120. All Gods are of a savage origin: all Religions are monuments of
the ignorance, superstition, and ferocity of former times: modern
Religions are but ancient follies, re-edited with additions and
corrections
121. All religious usages bear marks of stupidity and barbarism
122. The more a religious opinion is ancient and general, the more it
ought to be suspected
123. Mere scepticism in religious matters, can only be the effect of
a very superficial examination
124. Revelations examined
125. Where is the proof that God ever shewed himself to Men, or ever
spoke to them?
126. There is nothing that proves miracles to have been ever performed
127. If God has spoken, is it not strange that he should have spoken
so differently to the different religious sects?
128. Obscurity and suspicious origin of oracles
129. Absurdity of all miracles
130. Refutation of the reasoning of Pascal concerning the manner in which
we must judge of miracles
131. Every new revelation is necessarily false
132. The blood of martyrs testifies against the truth of miracles, and
against the divine origin attributed to Christianity
133. The fanaticism of martyrs, and the interested zeal of missionaries,
by no means prove the truth of Religion
134. Theology makes its God an enemy to Reason and Common Sense
135. Faith is irreconcilable with Reason; and Reason is preferable
to Faith
136. To what absurd and ridiculous sophisms every one is reduced, who
would substitute Faith for Reason!
137. Ought a man to believe, on the assurance of another man, what is
of the greatest importance to himself
138. Faith can take root only in feeble, ignorant, or slothful minds
139. To teach, that any one Religion has greater pretensions to truth
than another, is an absurdity, and cause of tumult
140. Religion is unnecessary to Morality
141. Religion is the weakest barrier that can be opposed to the passions
142. Honour is a more salutary and powerful bond than Religion
143. Religion does not restrain the passions of kings
144. Origin of "the divine right of kings," the most absurd, ridiculous,
and odious, of usurpations
145. Religion is fatal to political ameliorations: it makes despots
licentious and wicked, and their subjects abject and miserable
146. Christianity has propagated itself by preaching implicit obedience
to despotism
147. One object of religious principles is to eternize the tyranny
of kings
148. How fatal it is to persuade kings that they are responsible for
their actions to God alone
149. A devout king is the scourge of his kingdom
150. Tyranny sometimes finds the aegis of Religion a weak obstacle
to the despair of the people
151. Religion favours the wickedness of princes by delivering them
from fear and remorse
152. What is an enlightened Sovereign?
153. Of the prevailing passions and crimes of the priesthood
154. The quackery of priests
155. Religion has corrupted Morality, and produced innumerable evils
156. Every Religion is intolerant
157. The evils of a state Religion
158. Religion legitimates and authorizes crime
159. Refutation of the argument, that the evils attributed to Religion
are but the bad effects of human passions
160. Religion is incompatible with Morality
161. The Morality of the Gospel is impracticable
162. A society of Saints would be impossible
163. Human nature is not depraved
164. Concerning the effects of Jesus Christ's mission
165. The dogma of the remission of sins was invented for the interest
of priests
166. Who fear God?
167. Hell is an absurd invention
168. The bad foundation of religious morals
169. Christian Charity, as preached and practised by Theologians!!!
170. Confession, priestcraft's gold mine, and the destruction of the
true principles of Morality
171. The supposition of the existence of a God is by no means necessary
to Morality
172. Religion and its supernatural Morality are fatal to the
public welfare
173. The union of Church and State is a calamity
174. National Religions are ruinous
175. Religion paralyses Morality
176. Fatal consequences of Devotion
177. The idea of a future life is not consoling to man
178. An Atheist is fully as conscientious as a religious man, and has
better motives for doing good
179. An Atheistical king would be far preferable to a religious king
180. Philosophy produces Morality
181. Religious opinions have little influence upon conduct
182. Reason leads man to Atheism
183. Fear alone makes Theists
184. Can we, and ought we, to love God?
185. God and Religion are proved to be absurdities by the different
ideas formed of them
186. The existence of God, which is the basis of Religion, has not yet
been demonstrated
187. Priests are more actuated by self-interest, than unbelievers
188. Pride, presumption, and badness, are more often found in priests,
than in Atheists
189. Prejudices last but for a time: no power is durable which is not
founded upon truth
190. What an honourable power ministers of the Gods would obtain,
if they became the apostles of reason and the defenders of liberty!
191. What a glorious and happy revolution it would be for the world,
if Philosophy were substituted for Religion!
192. The recantation of an unbeliever at the point of death proves
nothing against the reasonableness of unbelief
193. It is not true that Atheism breaks the bonds of society
194. Refutation of the often repeated opinion, that Religion is necessary
for the vulgar
195. Logical and argumentative systems are not adapted to the capacity
of the vulgar
196. On the futility and danger of Theology
197, 198. On the evils produced by implicit faith
199. History teaches us, that all Religions were established by
impostors, in days of ignorance
200. All Religions, ancient or modern, have borrowed from one
another ridiculous ceremonies
201. Theology has always diverted philosophy from its right path
202. Theology explains nothing
203, 204. Theology has always fettered Morality, and retarded progress
205. It cannot be too often repeated and proved, that Religion is an
extravagance and a calamity
206. Religion prevents us from seeing the true causes of misfortunes
GOOD SENSE WITHOUT GOD
APOLOGUE
1.
There is a vast empire, governed by a monarch, whose strange conduct is to confound the minds of his subjects. He wishes to be known, loved, respected, obeyed; but never shows himself to his subjects, and everything conspires to render uncertain the ideas formed of his character.
The people, subjected to his power, have, of the character and laws of their invisible sovereign, such ideas only, as his ministers give them. They, however, confess, that they have no idea of their master; that his ways are impenetrable; his views and nature totally incomprehensible. These ministers, likewise, disagree upon the commands which they pretend have been issued by the sovereign, whose servants they call themselves. They defame one another, and mutually treat each other as impostors and false teachers. The decrees and ordinances, they take upon themselves to promulgate, are obscure; they are enigmas, little calculated to be understood, or even divined, by the subjects, for whose instruction they were intended. The laws of the concealed monarch require interpreters; but the interpreters are always disputing upon the true manner of understanding them. Besides, they are not consistent with themselves; all they relate of their concealed prince is only a string of contradictions. They utter concerning him not a single word that does not immediately confute itself. They call him supremely good; yet many complain of his decrees. They suppose him infinitely wise; and under his administration everything appears to contradict reason. They extol his justice; and the best of his subjects are generally the least favoured. They assert, he sees everything; yet his presence avails nothing. He is, say they, the friend of order; yet throughout his dominions, all is in confusion and disorder. He makes all for himself; and the events seldom answer his designs. He foresees everything; but cannot prevent anything. He impatiently suffers offence, yet gives everyone the power of offending him. Men admire the wisdom and perfection of his works; yet his works, full of imperfection, are of short duration. He is continually doing and undoing; repairing what he has made; but is never pleased with his work. In all his undertakings, he proposes only his own glory; yet is never glorified. His only end is the happiness of his subjects; and his subjects, for the most part want necessaries. Those, whom he seems to favour are generally least satisfied with their fate; almost all appear in perpetual revolt against a master, whose greatness they never cease to admire, whose wisdom to extol, whose goodness to adore, whose justice to fear, and whose laws to reverence, though never obeyed!