Unpopular Essays

Unpopular Essays (1950) is a book by Bertrand Russell. It constitutes a collection of his more controversial essays.

Quotes

Chapter 1: Philosophy and Politics

Change is one thing, progress is another. "Change" is scientific, "progress" is ethical; change is indubitable, whereas progress is a matter of controversy.
- p. i

A fanatical belief in democracy makes democratic institutions impossible.
- p. 15

The essence of the Liberal outlook lies not in what opinions are held, but in how they are held: instead of being held dogmatically, they are held tentatively, and with a consciousness that new evidence may at any moment lead to their abandonment.
- p. 15

After ages during which the earth produced harmless trilobites and butterflies, evolution progressed to the point at which it generated Neros, Genghis Khans, and Hitlers. This, however, is a passing nightmare; in time the earth will become again incapable of supporting life, and peace will return.
- Sardonic comments on human inclinations, p. 19

Chapter 2: Philosophy for Laymen

Science is what we know, and philosophy is what we don't know.
- p. 24

The demand for certainty is one which is natural to man, but is nevertheless an intellectual vice. So long as men are not trained to withhold judgment in the absence of evidence, they will be led astray by cocksure prophets, and it is likely that their leaders will be either ignorant fanatics or dishonest charlatans. To endure uncertainty is difficult, but so are most of the other virtues.
- p. 27

Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or ignorance.
- p. 27

But so long as men are not trained to withhold judgment in the absence of evidence, they will be led astray by cocksure prophets, and it is likely that their leaders will be either ignorant fanatics or dishonest charlatans.
- p. 27

Chapter 3: The Future of Mankind

Extreme hopes are born of extreme misery, and in such a world hopes could only be irrational.
- Sometimes misquoted as "Extreme hopes are born from extreme misery."
- p. 36

Chapter 4: Philosophy's Ulterior Motives

In a man whose reasoning powers are good, fallacious arguments are evidence of bias.
- p. 47

The apparent world goes through developments which are the same as those the logician goes through if he starts from Pure Being and travels on to the Absolute Idea... Why the world should go through this logical evolution is not clear; one is tempted to suppose that the Absolute Idea did not quite understand itself at first, and made mistakes when it tried to embody itself in events. But this, of course, was not what Hegel would have said.
- p. 54

Admiration of the proletariat, like that of dams, power stations, and aeroplanes, is part of the ideology of the machine age.
- p. 63

Chapter 6: On Being Modern-Minded

Pragmatists explained that Truth is what it pays to believe. Historians of morals reduced the Good to a matter of tribal custom. Beauty was abolished by artists in a revolt against the sugary insipidities of a philistine epoch and in a mood of fury in which satisfaction is to be derived only from what hurts. And so the world was swept clear not only of God as a person but of God's essence as an ideal to which man owed an ideal allegiance.
- p. 69

All movements go too far...
- p. 69

[...] the habits of centuries have made many things seem dependent upon theological belief which in fact are not so. Men lived with one kind of illusion, and when they lost it they fell into another. But it is not by old error that new error can be combated.
- p. 69

Chapter 7: An Outline of Intellectual Rubbish

As soon as we abandon our own reason, and are content to rely upon authority, there is no end to our troubles.

Man is a rational animal — so at least I have been told. Throughout a long life, I have looked diligently for evidence in favor of this statement, but so far I have not had the good fortune to come across it, though I have searched in many countries spread over three continents.
- p. 71

I am sometimes shocked by the blasphemies of those who think themselves pious – for instance, the nuns who never take a bath without wearing a bathrobe all the time. When asked why, since no man can see them, they reply: 'Oh, but you forget the good God.' Apparently they conceive of the Deity as a Peeping Tom, whose omnipotence enables Him to see through bathroom walls, but who is foiled by bathrobes. This view strikes me as curious.
- pp. 75–6

As soon as we abandon our own reason, and are content to rely upon authority, there is no end to our troubles. Whose authority? The Old Testament? The New Testament? The Koran? In practice, people choose the book considered sacred by the community in which they are born, and out of that book they choose the parts they like, ignoring the others. At one time, the most influential text in the Bible was: "Thou shalt not suffer a witch to live." Now-a-days, people pass over this text, in silence if possible; if not, with an apology. And so, even when we have a sacred book, we still choose as truth whatever suits our own prejudices.
- p. 81

The whole of theology, in regard to hell no less than to heaven, takes it for granted that Man is what is of most importance in the Universe of created beings. Since all theologians are men, this postulate has met with little opposition.
- p. 84

Since evolution became fashionable, the glorification of Man has taken a new form. We are told that evolution has been guided by one great Purpose: through the millions of years when there were only slime, or trilobites, throughout the ages of dinosaurs and giant ferns, of bees and wild flowers, God was preparing the Great Climax. At last, in the fullness of time, He produced Man, including such specimens as Nero and Caligula, Hitler and Mussolini, whose transcendent glory justified the long painful process. For my part, I find even eternal damnation less incredible, certainly less ridiculous, than this lame and impotent conclusion which we are asked to admire as the supreme effort of Omnipotence.
- p. 84

The whole conception of superior races is merely a myth generated by the overweening self-esteem of the holders of power. It may be that, some day, better evidence will be forthcoming; perhaps, in time, educators will be able to prove (say) that Jews are on the average more intelligent than gentiles. But as yet no such evidence exists, and all talk of superior races must be dismissed as nonsense.
- p. 89

Education, which was at first made universal in order that all might be able to read and write, has been found capable of serving quite other purposes. By instilling nonsense, it unifies populations and generates collective enthusiasm. If all governments taught the same nonsense, the harm would not be so great.
- p. 95

Man is a credulous animal, and must believe something; in the absence of good grounds for belief, he will be satisfied with bad ones.
- p. 99

Every advance in civilization has been denounced as unnatural while it was recent.
- p. 100

For my part I distrust all generalizations about women, favourable and unfavourable, masculine and feminine, ancient and modern; all alike, I should say, result from paucity of experience.
- p. 102

Aristotle could have avoided the mistake of thinking that women have fewer teeth than men, by the simple device of asking Mrs. Aristotle to keep her mouth open while he counted.
- p. 103

The most savage controversies are those about matters as to which there is no good evidence either way. Persecution is used in theology, not in arithmetic, because in arithmetic there is knowledge, but in theology there is only opinion.
- p. 104

Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom, in the pursuit of truth as in the endeavour after a worthy manner of life.
- p. 106

If the matter is one that can be settled by observation, make the observation yourself. Aristotle could have avoided the mistake of thinking that women have fewer teeth than men, by the simple device of asking Mrs. Aristotle to keep her mouth open while he counted. He did not do so because he thought he knew. Thinking that you know when in fact you don't is a fatal mistake, to which we are all prone. I believe myself that hedgehogs eat black beetles, because I have been told that they do; but if I were writing a book on the habits of hedgehogs, I should not commit myself until I had seen one enjoying this unappetizing diet. Aristotle, however, was less cautious. Ancient and medieval authors knew all about unicorns and salamanders; not one of them thought it necessary to avoid dogmatic statements about them because he had never seen one of them.
If, like most of mankind, you have passionate convictions on many such matters, there are ways in which you can make yourself aware of your own bias. If an opinion contrary to your own makes you angry, that is a sign that you are subconsciously aware of having no good reason for thinking as you do. If some one maintains that two and two are five, or that Iceland is on the equator, you feel pity rather than anger, unless you know so little of arithmetic or geography that his opinion shakes your own contrary conviction. The most savage controversies are those about matters as to which there is no good evidence either way.
- p. 116

Many a man will have the courage to die gallantly, but will not have the courage to say, or even to think, that the cause for which he is asked to die is an unworthy one.

Neither a man nor a crowd nor a nation can be trusted to act humanely or to think sanely under the influence of a great fear.

Chapter 10: Ideas That Have Harmed Mankind

...when a man tortures himself he feels that it gives him a right to torture others, and inclines him to accept any system of dogma by which this right is fortified.
- p. 150

The belief in the superiority of the male sex, which has now officially died out in Western nations, is a curious example of the sin of pride. There was, I think, never any reason to believe in any innate superiority of the male, except his superior muscle. ... Male superiority in former days was easily demonstrated, because if a woman questioned her husband's he could beat her.
- p. 157

In America everybody is of opinion that he has no social superiors, since all men are equal, but he does not admit that he has no social inferiors, for, from the time of Jefferson onward, the doctrine that all men are equal applies only upwards, not downwards. There is on this subject a profound and widespread hypocrisy whenever people talk in general terms.
- p. 159

Most of the greatest evils that man has inflicted upon man have come through people feeling quite certain about something which, in fact, was false.
- p. 162