Human Nature and Conduct · John Dewey
IV
Yet the last word is not with obligation nor with the future. Infinite relationships of man with his fellows and with nature already exist. The ideal means, as we have seen, a sense of these encompassing continuities with their infinite reach. This meaning even now attaches to present activities because they are set in a whole to which they belong and which belongs to them. Even in the midst of conflict, struggle and defeat a consciousness is possible of the enduring and comprehending whole. To be grasped and held this consciousness needs, like every form of consciousness, objects, symbols. In the past men have sought many symbols which no longer serve, especially since men have been idolators worshiping symbols as things. Yet within these symbols which have so often claimed to be realities and which have imposed themselves as dogmas and intolerances, there has rarely been absent some trace of a vital and enduring reality, that of a community of life in which continuities of existence are consummated. Consciousness of the whole has been connected with reverences, affections, and loyalties which are communal. But special ways of expressing the communal sense have been established. They have been limited to a select social group; they have hardened into obligatory rites and been imposed as conditions of salvation. Religion has lost itself in cults, dogmas and myths. Consequently the office of religion as sense of community and one's place in it has been lost. In effect religion has been distorted into a possession--or burden--of a limited part of human nature, of a limited portion of humanity which finds no way to universalize religion except by imposing its own dogmas and ceremonies upon others; of a limited class within a partial group; priests, saints, a church. Thus other gods have been set up before the one God. Religion as a sense of the whole is the most individualized of all things, the most spontaneous, undefinable and varied. For individuality signifies unique connections in the whole. Yet it has been perverted into something uniform and immutable. It has been formulated into fixed and defined beliefs expressed in required acts and ceremonies. Instead of marking the freedom and peace of the individual as a member of an infinite whole, it has been petrified into a slavery of thought and sentiment, an intolerant superiority on the part of the few and an intolerable burden on the part of the many.
Yet every act may carry within itself a consoling and supporting consciousness of the whole to which it belongs and which in some sense belongs to it. With responsibility for the intelligent determination of particular acts may go a joyful emancipation from the burden for responsibility for the whole which sustains them, giving them their final outcome and quality. There is a conceit fostered by perversion of religion which assimilates the universe to our personal desires; but there is also a conceit of carrying the load of the universe from which religion liberates us. Within the flickering inconsequential acts of separate selves dwells a sense of the whole which claims and dignifies them. In its presence we put off mortality and live in the universal. The life of the community in which we live and have our being is the fit symbol of this relationship. The acts in which we express our perception of the ties which bind us to others are its only rites and ceremonies.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.