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“The Spirit of Spiritless Conditions”: Religious Growth in the Contemporary World

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Marx, Spinoza and Darwin

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Abstract

The names of Sigmund Freud and Max Weber can be cited among the prominent authors of the first third of the twentieth century who predicted a weakening demand for religion. Each in their own way, they thought that the increasing diffusion of scientific rationality would promote an inexorable religious decline. But this prediction did not materialize: our twenty-first century is witnessing the proliferation of the most varied types of religious movements. To begin, this chapter chooses some writings by leaders of the Christian movement known as intelligent design to identify its main themes. Then, an investigation is undertaken into the reasons why the “the spirit of spiritless conditions” (an expression used by Marx to designate religion) presents such sharp growth in the final third of the twentieth century. Documents produced by organizations such as the United Nations and OXFAM attest to the general deterioration of living conditions on the planet (a deterioration that precedes the COVID-19 pandemic). The book closes with the presentation of a working hypothesis: religious discourse—with its promise of transcendent bliss—finds propitious space for its current expansion in the absence of a more generous social and political project.

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Notes

  1. 1.

    Johann Wolfgang von Goethe. Zahme Xenien IX, apud Sigmund Freud, ‘Civilization and Its Discontents’, in The Standard Edition of the Complete Psychological Works of Sigmund Freud, vol. XXI (London: The Hogarth Press, 1981), 74.

  2. 2.

    Sigmund Freud, ‘The Future of an Illusion’, in The Standard Edition of the Complete Psychological Works of Sigmund Freud, vol. XXI (London: The Hogarth Press, 1981), 38 and 44.

  3. 3.

    A comprehensive and detailed database on this religious growth can be found in: Todd M. Johnson and Brian J. Grim, eds. World Religion Database (Leiden/Boston: Brill, 2022). This database covers various religions around the world, with continuously updated data from censuses and surveys.

  4. 4.

    Michael Behe, Darwin’s Black Box (New York: Free Press, 1996).

  5. 5.

    In Chapter 9 of this book, I developed in more detail the reasons why the scientific community maintains that the so-called intelligent design is in reality a more sophisticated form of creationism.

  6. 6.

    Reginaldo Prandi, ‘Perto da Magia, Longe da Política: Derivações do Encantamento no Mundo Desencantado’, in A Realidade Social das Religiões no Brasil, ed. Antônio F. Pierucci and Reginaldo Prandi (São Paulo: Hucitec, 1996).

  7. 7.

    It must be said, however, that even in this first moment of reception of Behe’s book, serious researchers indicated his grave errors. This was the case, for instance, of the careful reviews of the book published by Kenneth Miller and H. Allen Orr. Cf. Kenneth Miller, ‘Darwin’s Black Box, Reviewed by Kenneth Miller’, Creation/Evolution 16 (1996): 36–40; H. Allen Orr, ‘Darwin v. Intelligent Design (Again)’, Boston Review 22, no. 6 (December 1996), https://web.archive.org/web/20070630185235/http://bostonreview.net/BR21.6/orr.html.

  8. 8.

    Cf.: Richard Dawkins, The Selfish Gene (Oxford: Oxford University Press, 1976); Stephen Jay Gould, ‘The Evolutionary Definition of Selective Agency, Validation of the Theory of Hierarchical Selection, and Fallacy of the Selfish Gene’, in Thinking About Evolution: Historical, Philosophical, and Political Perspectives, ed. Rama S. Singh et al. (Cambridge: Cambridge University Press, 2001), 208–34.

  9. 9.

    A well-grounded criticism of the reductionism of sociobiology can be found in: Richard Lewontin, Steven Rose, and Leon Kamin, Not in Our Genes: Biology, Ideology and Human Nature (Chicago: Haymarket Books, 2017).

  10. 10.

    Mauricio Tuffani, ‘Darwinismo Radical’, Folha de São Paulo, 13 December 1998, Caderno Mais!

  11. 11.

    Niles Eldredge apud Behe, Darwin’s Black Box, 27. But it must be said that Eldredge is a well-known Darwinist.

  12. 12.

    Behe, Darwin’s Black Box, 13.

  13. 13.

    Ibid., 31.

  14. 14.

    Ibid., 47.

  15. 15.

    Ibid., 193.

  16. 16.

    Ibid., 194.

  17. 17.

    Ibid., 193.

  18. 18.

    Ibid., 223.

  19. 19.

    Ibid., 223.

  20. 20.

    Ibid., 233.

  21. 21.

    Niles Eldredge and Stephen Jay Gould, ‘Punctuated Equilibria: An Alternative to Phyletic Gradualism’, in Models in Paleobiology, ed. T. J. M. Schopf (San Francisco: Freeman Cooper, 1972), 82–115.

  22. 22.

    Behe, Darwin’s Black Box, 186.

  23. 23.

    Baruch Spinoza, ‘Ethics’, in The Collected Works of Spinoza (Princeton: Princeton University Press, 1985) I, Appendix, 440.

  24. 24.

    Ibid., 441.

  25. 25.

    Karl Marx, ‘Contribution to the Critique of Hegel’s Philosophy of Law’, in MECW, vol. 3 (London: Lawrence & Wishart, 2010), 175.

  26. 26.

    Marx was certainly not the first to associate religion to an opiate. Among the scholars who have traced the antecedents of this association, Michael Löwy points to the texts of Heinrich Heine, Moses Hess and Ludwig Feuerbach. Cf. Michael Löwy, ‘Marxismo e Religião: Ópio Do Povo?’, in A Teoria Marxista Hoje. Problemas e Perspectivas, ed. Atilio Boron, Javier Amadeo, and Sabrina Gonzalez (Buenos Aires: CLACSO, 2007), 299–300.

  27. 27.

    Marx, ‘Contribution to the Critique of Hegel’s Philosophy of Law’, 175.

  28. 28.

    Ibid., 176.

  29. 29.

    György Lukács, Para Uma Ontologia do Ser Social, vol. 2 (São Paulo: Boitempo Editorial, 2013), 658.

  30. 30.

    Ibid., 53.

  31. 31.

    This happened with Reza Aslan, a member of the American Academy of Religion. Cf. Reza Aslan, God: A Human History (New York: Random House, 2017).

  32. 32.

    Freud, ‘The Future of an Illusion’, 16.

  33. 33.

    Ibid., 19.

  34. 34.

    UN Secretary-General, ‘Secretary-General’s Nelson Mandela Lecture: “Tackling the Inequality Pandemic: A New Social Contract for a New Era” [as Delivered]’, 18 July 2020, https://www.un.org/sg/en/content/sg/statement/2020-07-18/secretary-generals-nelson-mandela-lecture-%E2%80%9Ctackling-the-inequality-pandemic-new-social-contract-for-new-era%E2%80%9D-delivered.

  35. 35.

    Oxfam, ‘Inequality Kills: The Unparalleled Action Needed to Combat Unprecedented Inequality in the Wake of COVID-19’, 17 January 2022, 8, https://oxfamilibrary.openrepository.com/bitstream/handle/10546/621341/bp-inequality-kills-170122-en.pdf;jsessionid=EB1ECD3096EEAB39B71BE9ACA05A6415?sequence=9.

  36. 36.

    Ibid., 2.

  37. 37.

    Participant Media, A Place at the Table: The Crisis of 49 Million Hungry Americans and How to Solve It (New York: Public Affairs, 2013).

  38. 38.

    Christopher Lasch, The Minimal Self: Psychic Survival in Troubled Times (New York and London: W. W. Norton & Company, 1984).

  39. 39.

    Ibid., 60–98.

  40. 40.

    Piera Aulagnier, Os Destinos do Prazer (Rio de Janeiro: Imago Editora, 1985), 22.

  41. 41.

    Ibid., 31, my emphasis.

  42. 42.

    Cf. Tom Bottomore, Theories of Modern Capitalism (London: Routledge, 2010), 49–57.

  43. 43.

    Renildo Souza, Estado e Capital na China (Salvador: EDUFBA, 2018), 251–53. A perspective more favorable to the Chinese experience can be found in the analysis of Domenico Losurdo in his book Fuga da História? A Revolução Russa e a Revolução Chinesa Vistas de Hoje (Rio de Janeiro: Revan, 2004).

  44. 44.

    Ed Agustin, ‘Cuba’s Vaccine Success Story Sails Past Mark Set by Rich World’s Covid Efforts’, The Guardian, 5 January 2022, https://www.theguardian.com/world/2022/jan/05/cuba-coronavirus-covid-vaccines-success-story.

  45. 45.

    This same media widely promotes the expression “crisis of socialism” but is highly unlikely to call the gravity of the current global situation a crisis of capitalism.

  46. 46.

    Even historians far from Marxism recognize that the same social reality is responsible for apparently contradictory responses, ranging from the formation of religious sects to violent gangs. This is the argument that William McNeill makes in his ‘A História da Violência Urbana’, in Insegurança Pública, ed. Nilson V. Oliveira (São Paulo: Nova Alexandria, 2002), 20–23.

  47. 47.

    Cf. the best seller of Brian Weiss, Many Lives, Many Masters: The True Story of a Prominent Psychiatrist, His Young Patient, and the Past-Life Therapy That Changed Both Their Lives (New York: Touchstone, 1988). The assumption that past lives exist for a single individual, as there are future lives that await, is an integral part of this religious worldview.

  48. 48.

    Regina Novaes, ‘Crenças Religiosas e Convicções Políticas’, in Política e Cultura: Século XXI, ed. Luis Carlos Fridman (Rio de Janeiro: Relume Dumará, 2002), 78–81.

  49. 49.

    The books of Pierre Weil, a psychologist with religious influence, are characteristic examples of this search for a meaning in life at the heart of the more intellectualized groups. It is worth mentioning that Weil’s books are published even by UNESCO. Cf. Pierre Weil, The Art of Living in Peace: Towards a New Peace Consciousness (Paris: United Nations Educational, Scientific and Cultural Organization, 1990).

  50. 50.

    Max Weber, ‘Science as a Vocation’, in Max Weber: The Vocation Lectures (Indianapolis and Cambridge: Hackett Publishing Company, 2004), 30.

  51. 51.

    Paulo Coelho, The Alchemist (New York: Harper One, 2014).

  52. 52.

    Cf. ‘Zentrum Für Biokomplexität & NaturTeleologie’, accessed 11 October 2021, https://www.biocomplexity.at/.

  53. 53.

    Cf. Nila Maria, ‘Como é o Curso de Ciências da Religião em 9 Perguntas e Respostas’, Via Carreira, 8 November 2021, https://viacarreira.com/curso-ciencias-da-religiao/.

  54. 54.

    As a native of a Latin American country, I should note that there are religious movements in the region worthy of respect, such as Liberation Theology. Acting in areas of intense social conflict, priests, friars and laypeople in this movement place their lives at risk to struggle for greater social justice. Some of them are closer to the left than socialist political parties in the region. Dom Pedro Casaldáliga (deceased in 2020) is one of the activists with a valiant history of struggle in defense of the oppressed. Recognizing this work, however, does not invalidate the set of issues discussed here.

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Vieira Martins, M. (2022). “The Spirit of Spiritless Conditions”: Religious Growth in the Contemporary World. In: Marx, Spinoza and Darwin. Marx, Engels, and Marxisms. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-13025-0_10

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