Третье великое препятствие человеческого самопознания — по крайней мере в нашей западной культуре — это наследие идеалистической философии. Она делит мир на две части: мир вещей, который идеалистическое мышление считает в принципе индифферентным в отношении ценностей, и мир человеческого внутреннего закона, который один лишь заслуживает признания ценности. Такое деление замечательно оправдывает эгоцентризм человека, оно идёт навстречу его антипатии к собственной зависимости от законов природы — и потому нет ничего удивительного в том, что оно так глубоко вросло в общественное сознание. Насколько глубоко — об этом можно судить по тому, как изменилось в нашем немецком языке значение слов «идеалист» и «материалист»; первоначально они означали лишь философскую установку, а сегодня содержат и моральную оценку. Необходимо уяснить себе, насколько привычно стало, в нашем западном мышлении, уравнивать понятия «доступное научному исследованию» и «в принципе оценочно-индифферентное». Меня легко обвинить, будто я выступаю против этих трех препятствий человеческого самопознания лишь потому, что они противоречат моим собственным научным и философским воззрениям, — я должен здесь предостеречь от подобных обвинений. Я выступаю не как закоренелый дарвинист против неприятия эволюционного учения, и не как профессиональный исследователь причин — против беспричинного чувства ценности, и не как убеждённый материалист — против идеализма. У меня есть другие основания. Сейчас естествоиспытателей часто упрекают в том, будто они накликают на человечество ужасные напасти и приписывают ему слишком большую власть над природой. Этот упрёк был бы оправдан, если бы учёным можно было поставить в вину, что они не сделали предметом своего изучения и самого человека. Потому что опасность для современного человечества происходит не столько из его способности властвовать над физическими процессами, сколько из его неспособности разумно направлять процессы социальные. Однако в основе этой неспособности лежит именно непонимание причин, которое является — как я хотел бы показать — непосредственным следствием тех самых помех к самопознанию.

~ Konrad Lorenz

Tell me something. Do you believe in God?'Snow darted an apprehensive glance in my direction. 'What? Who still believes nowadays?''It isn't that simple. I don't mean the traditional God of Earth religion. I'm no expert in the history of religions, and perhaps this is nothing new--do you happen to know if there was ever a belief in an...imperfect God?''What do you mean by imperfect?' Snow frowned. 'In a way all the gods of the old religions were imperfect, considered that their attributes were amplified human ones. The God of the Old Testament, for instance, required humble submission and sacrifices, and and was jealous of other gods. The Greek gods had fits of sulks and family quarrels, and they were just as imperfect as mortals...''No,' I interrupted. 'I'm not thinking of a god whose imperfection arises out of the candor of his human creators, but one whose imperfection represents his essential characteristic: a god limited in his omniscience and power, fallible, incapable of foreseeing the consequences of his acts, and creating things that lead to horror. He is a...sick god, whose ambitions exceed his powers and who does not realize it at first. A god who has created clocks, but not the time they measure. He has created systems or mechanisms that serves specific ends but have now overstepped and betrayed them. And he has created eternity, which was to have measured his power, and which measures his unending defeat.'Snow hesitated, but his attitude no longer showed any of the wary reserve of recent weeks:'There was Manicheanism...''Nothing at all to do with the principles of Good and Evil,' I broke in immediately. 'This god has no existence outside of matter. He would like to free himself from matter, but he cannot...'Snow pondered for a while:'I don't know of any religion that answers your description. That kind of religion has never been...necessary. If i understand you, and I'm afraid I do, what you have in mind is an evolving god, who develops in the course of time, grows, and keeps increasing in power while remaining aware of his powerlessness. For your god, the divine condition is a situation without a goal. And understanding that, he despairs. But isn't this despairing god of yours mankind, Kelvin? Is it man you are talking about, and that is a fallacy, not just philosophically but also mystically speaking.'I kept on:'No, it's nothing to do with man. man may correspond to my provisional definition from some point of view, but that is because the definition has a lot of gaps. Man does not create gods, in spite of appearances. The times, the age, impose them on him. Man can serve is age or rebel against it, but the target of his cooperation or rebellion comes to him from outside. If there was only a since human being in existence, he would apparently be able to attempt the experiment of creating his own goals in complete freedom--apparently, because a man not brought up among other human beings cannot become a man. And the being--the being I have in mind--cannot exist in the plural, you see? ...Perhaps he has already been born somewhere, in some corner of the galaxy, and soon he will have some childish enthusiasm that will set him putting out one star and lighting another. We will notice him after a while...''We already have,' Snow said sarcastically. 'Novas and supernovas. According to you they are candles on his altar.''If you're going to take what I say literally...'...Snow asked abruptly:'What gave you this idea of an imperfect god?''I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is.

~ Stanisław Lem

Belief is a wonderful way to pass the time until the facts come in.

~ Carl R White