Chapter IX


If the principle of self-interest rightly understood had nothing but the present world in view, it would be very insufficient, for there are many sacrifices that can find their recompense only in another; and whatever ingenuity may be put forth to demonstrate the utility of virtue, it will never be an easy task to make that man live aright who has no thought of dying.

The founders of almost all religions have held to the same language. The track they point out to man is the same, only the goal is more remote; instead of placing in this world the reward of the sacrifices they impose, they transport it to another.

Nevertheless, I cannot believe that all those who practice virtue from religious motives are actuated only by the hope of a recompense. I have known zealous Christians who constantly forgot themselves to work with greater ardor for the happiness of their fellow men, and I have heard them declare that all they did was only to earn the blessings of a future state. I cannot but think that they deceive themselves; I respect them too much to believe them.

Christianity, indeed, teaches that a man must prefer his neighbor to himself in order to gain eternal life; but Christianity also teaches that men ought to benefit their fellow creatures for the love of God. A sublime expression! Man searches by his intellect into the divine conception and sees that order is the purpose of God; he freely gives his own efforts to aid in prosecuting this great design and, while he sacrifices his personal interests to this consummate order of all created things, expects no other recompense than the pleasure of contemplating it.

I do not believe that self-interest is the sole motive of religious men, but I believe that self-interest is the principal means that religions themselves employ to govern men, and I do not question that in this way they strike the multitude and become popular. I do not see clearly why the principle of interest rightly understood should undermine the religious opinions of men; it seems to me more easy to show why it should strengthen them. Let it be supposed that in order to attain happiness in this world, a man combats his instincts on all occasions and deliberately calculates every action of his life; that instead of yielding blindly to the impetuosity of first desires, he has learned the art of resisting them, and that he has accustomed himself to sacrifice without an effort the pleasure of a moment to the lasting interest of his whole life. If such a man believes in the religion that he professes, it will cost him but little to submit to the restrictions it may impose. Reason herself counsels him to do so, and habits already formed make it easy.

Even if he does feel some doubt about the object of his hopes, he will not easily let that hold him back, and he will think it wise to risk some of the good things of this world to save his claims to the immense inheritance promised in the next.

"If we make a mistake by thinking the Christian religion true," Pascal has said, "we have no great thing to lose. But if we make a mistake by thinking it false, how dreadful is our case."

The Americans do not affect a brutal indifference to a future state; they affect no puerile pride in despising perils that they hope to escape from. They therefore profess their religion without shame and without weakness; but even in their zeal there generally is something so indescribably tranquil, methodical, and deliberate that it would seem as if the head far more than the heart brought them to the foot of the altar.

Not only do the Americans follow their religion from interest, but they often place in this world the interest that makes them follow it. In the Middle Ages the clergy spoke of nothing but a future state; they hardly cared to prove that a sincere Christian may be a happy man here below. But the American preachers are constantly referring to the earth, and it is only with great difficulty that they can divert their attention from it. To touch their congregations, they always show them how favorable religious opinions are to freedom and public tranquillity; and it is often difficult to ascertain from their discourses whether the principal object of religion is to procure eternal felicity in the other world or prosperity in this.