“Religion is an attempt to get control over the sensory world, ...”

“Religion is an attempt to get control over the sensory world, in which we are placed, by means of the wish-world, which we have developed inside us as a result of biological and psychological necessities. But it cannot achieve its end. Its doctrines carry with them the stamp of the times in which they originated, the ignorant childhood days of the human race. Its consolations deserve no trust. Experience teaches us that the world is not a nursery. The ethical commands, to which religion seeks to lend its weight, require some other foundations instead, for human society cannot do without them, and it is dangerous to link up obedience to them with religious belief. If one attempts to assign to religion its place in man’s evolution, it seems not so much to be a lasting acquisition, as a parallel to the neurosis which the civilized individual must pass through on his way from childhood to maturity.”

― Sigmund Freud, Moses and Monotheism

Moses And Monotheism by Sigmund Freud

The book consists of three essays and is an extension of Freud’s work on psychoanalytic theory as a means of generating hypotheses about historical events. Freud hypothesizes that Moses was not Hebrew, but actually born into Ancient Egyptian nobility and was probably a follower of Akhenaten, an ancient Egyptian monotheist. Freud contradicts the biblical story of Moses with his own retelling of events, claiming that Moses only led his close followers into freedom during an unstable period in Egyptian history after Akhenaten (ca. 1350 BCE) and that they subsequently killed Moses in rebellion and later combined with another monotheistic tribe in Midian based on a volcanic God, Jahweh. Freud explains that years after the murder of Moses, the rebels regretted their action, thus forming the concept of the Messiah as a hope for the return of Moses as the Saviour of the Israelites. Freud said that the guilt from the murder of Moses is inherited through the generations; this guilt then drives the Jews to religion to make them feel better.

Full text of Moses And Monotheism online.

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Inventing God: Psychology of Belief and the Rise of Secular Spirituality

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In this controversial book, philosopher and psychoanalyst Jon Mills argues that God does not exist; and more provocatively, that God cannot exist as anything but an idea. Put concisely, God is a psychological creation signifying ultimate ideality. Mills argues that the idea or conception of God is the manifestation of humanity’s denial and response to natural deprivation; a self-relation to an internalized idealized object, the idealization of imagined value.

After demonstrating the lack of any empirical evidence and the logical impossibility of God, Mills explains the psychological motivations underlying humanity’s need to invent a supreme being. In a highly nuanced analysis of unconscious processes informing the psychology of belief and institutionalized social ideology, he concludes that belief in God is the failure to accept our impending death and mourn natural absence for the delusion of divine presence. As an alternative to theistic faith, he offers a secular spirituality that emphasizes the quality of lived experience, the primacy of feeling and value inquiry, ethical self-consciousness, aesthetic and ecological sensibility, and authentic relationality toward self, other, and world as the pursuit of a beautiful soul in search of the numinous.

Inventing God will be of interest to academics, scholars, lay audiences and students of religious studies, the humanities, philosophy, and psychoanalysis, among other disciplines. It will also appeal to psychotherapists, psychoanalysts and mental health professionals focusing on the integration of humanities and psychoanalysis.

Freud on Yoga

I can imagine that the oceanic feeling became connected: with religion later on. The ‘oneness with the universe’ which constitutes its ideational content sounds like a first attempt at a religious consolation, as though it were another way of dis claiming the danger which the ego recognizes as threatening it from the external world. Let me admit once more that it is very difficult for me to work with these almost intangible quantities. Another friend of mine, whose insatiable craving for knowledge has fed him to make the most unusual experiments and has ended by giving him encyclopaedic knowledge, has assured me that through the practices of Yoga, by withdrawing from the world, by fixing the attention on bodily functions and by peculiar methods of breathing, one can in fact evoke new sensations and coenaesthesias in oneself, which he regards as regressions to primordial states of mind which have long ago been overlaid. He sees in them a physiological basis, as it were, of much of the wisdom of mysticism. It would not be hard to find connections here with a number of obscure m odifications of mental life, such as trances and ecstasies. But I am moved to exclaim in the words of Schiller’s diver: —

... Es freue sich,

Wer da atmet im rosigten Licht.

[‘Let him rejoice who breathes up here in the roseate light!’

Schiller,‘Der Taucher’.]

―  Sigmund Freud, Civilization and Its Discontents

Religion and Psychoanalysis in India: Critical Clinical Practice

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Religion and Psychoanalysis in India questions the assumptions of an established scientific, evidence-based global mental health paradigm by examining the practices of faith-based healing. It proposes that human beings demonstrate a dual loyalty: to science as faith and faith as science, both of which get reconfigured in the process. In this particular context, science and faith are deployed in ways that are not only different but at times contrary to mainstream discourses of science and religion, and faith healing becomes a point where these two discourses collide head-on in negotiating cultural values and practices. The book addresses key questions, such as:

• What is the value of 'faith healing' in understanding distress and treatment in different cultural contexts?
• What is a critical psychological perspective on faith and religious systems?
• What challenges do alternative religious practices pose to critical psychology?
• How should we re-imagine clinical work in a context marked by science and religion?

Situated between 'West' and 'East', between the global mental health movement and local faith-based practices in India, the book addresses a wide audience that includes students and researchers in psychology, cultural and medical anthropology, the sociology of religion, cultural theory, postcolonial theory, and the sociology of science. It will also appeal to policy-makers and practitioners interested in the work of NGOs and the legal frameworks driving mental health movements in India.

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The Hidden Freud: His Hassidic Roots

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This book explores Sigmund Freud and the his Jewish roots and demonstrates the input of the Jewish mystical tradition into Western culture via psychoanalysis. It shows in particular how the ideas of Kabbalah and Hassidism have profoundly influenced and enriched our understanding of mental processes and clinical practices.

Freud's own ancestors were hassidim going back many generations, and the book examines how this background influenced both his life and his work. It also shows how he struggled to deny these roots in order to be accepted as a secular, German professional, and at the same time how he used them in the development of his ideas about dreaming, sexuality, depression and mental structures as well as healing practices. The book argues that in many important respects psychoanalysis can be seen as a secular extension of Kabbalah.

The author shows, for example, how Freud utilized the Jewish mystical tradition to develop a science of subjectivity. This involved the systematic exploration of human experience, uncovering the secret compartments and deepest levels of the mind (such as the preconscious and unconscious methods of thinking), expanding human consciousness beyond 'objective' reality, and the revelation of hidden, unconscious thought processes by free association and dream analysis (all linked to kabbalistic modalities such as 'skipping and jumping'). The book also explores the close connections between psychoanalysis, quantum physics, and Kabbalah.

The Hidden Freud: His Hassidic Roots also uses the meetings that took place in 1903 between Freud and the great hassidic leader, the fifth Lubavitcher Rebbe, the Rebbe Rashab, as a point of departure to consider Freud's Jewish identity. While Freud may have felt himself to be 'completely estranged from the religion of his fathers' he still remained a man who 'never repudiated his people, who felt that he was in his essential nature a Jew, and who had no desire to alter that nature', as so many of his colleagues had done. Freud lived the life of a secular, sceptical Jewish intellectual. This was his revealed persona. But there was another, concealed Freud, who revelled in his meetings with the Rebbe, Kabbalists and Jewish scholars; who kept books on Jewish mysticism in his library; and who chose to die on Yom Kippur, 1939, the Day of Atonement. This book considers the implications of the 'concealed Freud' on his life and work.

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Lacan Today: Psychoanalysis, Science, Religion

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Lacan Today: Psychoanalysis, Science, Religion offers a lucid overview of the French psychoanalyst's work. In five sections--"The Structure of the Subject," "Epistemology," "Four Discourses," "There is No Sexual Rapport," and "God is Real,"--the book maps out Lacan's thought for the lay reader with unmatched clarity. It does this by building from Lacan's graph and formulas, which are often misunderstood. This formalization acts as a pedagogical tool of wonderful economy, offering a broad overview without neglecting the essential details. The chapters are summarized by a general graph that visually demonstrates Lacan's rigor and coherence.

The book examines often-neglected aspects of Lacan's work, like problems in the history of science, epistemology, and religion, in order to show Lacan's relevance to today's world. It makes the case for Lacan as one of the most important thinkers of the twentieth century, whose reach extends beyond the discipline of psychoanalysis. Indeed, Lacan's thought should lead readers into a reexamination of philosophy, literature, art, politics, economy, and desire.

In his introduction, Alexandre Leupin writes: "If the unconscious exists, then Lacan is the only twentieth-century thinker who has drawn the consequences of Freud's discovery to their ultimate limits. I propose here what some will take as bombastic hyperbole: Lacan's radical reevaluation of human thinking is comparable to Einstein's."

Though Lacan's thought is making tremendous inroads in countries of Latin culture, it has been slowly fading from public awareness in the English-speaking world. Often Lacan has been nothing more than a pawn in the bundling of contradictory doctrines labeled as "French thought"; or he has been reduced to a means of exchange between psychoanalysts or specialists in the humanities. Leupin's contention is that what Lacan said or wrote is of interest to the general public and that his consignment to oblivion is reversible. This book demonstrates that Lacan's thinking has vast implications, not only for college professors or practicing psychoanalysts, but also for scientists, epistemologists, and every man and woman.

Hermeneutics and the Psychoanalysis of Religion

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This book is a philosophical study of the Freudian psychoanalysis of religion from a hermeneutical perspective. Drawing on the work of Paul Ricoeur, the twentieth-century French phenomenologist, the author offers a sustained and rigorous reflection on Freud's critique of Christian religion and raises the pertinent question of whether psychoanalysis should be conceived of as a form of hermeneutics. To this end, the author details the often acrimonious debates and discussions that took place between Ricoeur and Jacques Lacan, as well as drawing on the work of Slavoj Zizek on this intriguing subject, with Lacan and Zizek resisting any attempt to interpret psychoanalysis along the lines of hermeneutics. Having brought Ricoeur's reflections to bear on both Freud and Lacan, the author next engages with the Thomist metaphysical tradition. He deals especially with Aquinas' famous five arguments for the existence of God, the relevance of which becomes apparent in the last chapter when the author sheds a Lacanian light on Thomas' mystical experience. The author argues that the 'real' God - the God of Thomas' experience - pertains to the (Lacanian) order of the Real. The book concludes with a precis on the beauty of belief.

This Incredible Need to Believe by Julia Kristeva

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"Unlike Freud, I do not claim that religion is just an illusion and a source of neurosis. The time has come to recognize, without being afraid of 'frightening' either the faithful or the agnostics, that the history of Christianity prepared the world for humanism."

So writes Julia Kristeva in this provocative work, which skillfully upends our entrenched ideas about religion, belief, and the thought and work of a renowned psychoanalyst and critic. With dialogue and essay, Kristeva analyzes our "incredible need to believe"--the inexorable push toward faith that, for Kristeva, lies at the heart of the psyche and the history of society. Examining the lives, theories, and convictions of Saint Teresa of Avila, Sigmund Freud, Donald Winnicott, Hannah Arendt, and other individuals, she investigates the intersection between the desire for God and the shadowy zone in which belief resides.

Kristeva suggests that human beings are formed by their need to believe, beginning with our first attempts at speech and following through to our adolescent search for identity and meaning. Kristeva then applies her insight to contemporary religious clashes and the plight of immigrant populations, especially those of Islamic origin. Even if we no longer have faith in God, Kristeva argues, we must believe in human destiny and creative possibility. Reclaiming Christianity's openness to self-questioning and the search for knowledge, Kristeva urges a "new kind of politics," one that restores the integrity of the human community.

Introducing Jesus: A Graphic Guide

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Compact INTRODUCING guide to Christianity’s central figure. Christianity depends on the belief that the Jesus of history is identical with the Christ of faith, and that God in the person of Jesus intervened finally and decisively in human history. But is the historical Jesus the same as the Christian Saviour? And how did an obscure provincial religion based on the paradox of a crucified saviour conquer the Roman Empire and outlive it? INTRODUCING JESUS – A GRAPHIC GUIDE confronts the enigmas. It sets Jesus in the perspective of his time – within Judaism and its expectations of a Messiah, in the atmosphere of Greek philosophy and the Roman deification of emperors. It traces the development of Christianity from St. Paul and the Romanization of the Church, to modern liberation theology. This book is a lucid and exciting investigation that will appeal to all readers, whether Christian or not.

Introducing Islam: A Graphic Guide

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Islamic culture has produced some of the finest achievements of humanity. “Introducing Islam” is a fascinating look into a sometimes misunderstood faith.

Introducing Hinduism: A Graphic Guide

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“Introducing Hinduism” offers a guide to the key philosophical, literary, mythological and cultural traditions of this extraordinarily diverse faith. It untangles the complexities of Hinduism’s gods and goddesses, its caste system and its views on sex, everyday life and asceticism. This work answers questions including: Why do Hindus revere the cow? Must Hindus be vegetarian? And much more…

Analytic Freud: Philosophy and Psychoanalysis

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This is a timely and stimulating collection of essays on the importance of Freudian thought for analytic philosophy, investigating its impact on mind, ethics, sexuality, religion and epistemology.

Marking a clear departure from the long-standing debate over whether Freudian thought is scientific or not, The Analytic Freud expands the framework of philosophical inquiry, demonstrating how fertile and mutually enriching the relationship between philosophy and psychoanalysis can be.

The essays are divided into four clear sections, addressing the implications of Freud for philosophy of mind, ethics, sexuality and civilisation. The authors discuss the problems psychoanalysis poses for contemporary philosophy as well as what philosophy can learn from Freud's legacy and undeniable influence. For instance, The Analytic Freud discusses the problems presented by pyschoanalytic theories of the mind for the philosophy of language; the issues which current theories of mind and meaning raise for psychoanalytic accounts of emotion, metaphor, the will and self-deception; the question whether psychoanalytic theory is essential in understanding sexuality, love, humour and the tensions which arise out of personal relationships.

The Analytic Freud is a critical and thorough examination of Freudian and post-Freudian theory, adding a welcome and significant dimension to the debate between psychoanalysis and contemporary philosophy.

Freud and the Legacy of Moses

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This important new title by Richard J. Bernstein presents a detailed examination of Freud's last book, Moses and Monotheism. Bernstein argues convincingly that this frequently vilified and dismissed book is one of Freud's most important works. It is in Moses and Monotheism that Freud answers the question that obsessed him: what is the essence of the Jewish people? Bernstein goes on to show how Freud developed a new interpretation of the concept of a religious tradition--an interpretation that is applicable to both Judaism and Christianity.

The Puppet and the Dwarf: The Perverse Core of Christianity by Slavoj Zizek

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Slavoj Zizek has been called "an academic rock star" and "the wild man of theory"; his writing mixes astonishing erudition and references to pop culture in order to dissect current intellectual pieties. In The Puppet and the Dwarf he offers a close reading of today's religious constellation from the viewpoint of Lacanian psychoanalysis. He critically confronts both predominant versions of today's spirituality--New Age gnosticism and deconstructionist-Levinasian Judaism--and then tries to redeem the "materialist" kernel of Christianity. His reading of Christianity is explicitly political, discerning in the Pauline community of believers the first version of a revolutionary collective. Since today even advocates of Enlightenment like Jurgen Habermas acknowledge that a religious vision is needed to ground our ethical and political stance in a "postsecular" age, this book--with a stance that is clearly materialist and at the same time indebted to the core of the Christian legacy--is certain to stir controversy.

The Monstrosity of Christ: Paradox or Dialectic?

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What matters is not so much that Žižek is endorsing a demythologized, disenchanted Christianity without transcendence, as that he is offering in the end (despite what he sometimes claims) a heterodox version of Christian belief.
—John Milbank

To put it even more bluntly, my claim is that it is Milbank who is effectively guilty of heterodoxy, ultimately of a regression to paganism: in my atheism, I am more Christian than Milbank.
—Slavoj Žižek

In this corner, philosopher Slavoj Žižek, who represents the critical-materialist stance against religion's illusions; in the other corner, "radical orthodox" theologian John Milbank, an influential and provocative thinker who argues that theology is the only foundation upon which knowledge, politics, and ethics can stand. In The Monstrosity of Christ, Žižek and Milbank go head to head for three rounds, employing an impressive arsenal of moves to advance their positions and press their respective advantages. By the closing bell, they have proven themselves worthy adversaries--and have also shown that faith and reason are not simply and intractably opposed.

Žižek has long been interested in the emancipatory potential offered by Christian theology. And Milbank, seeing global capitalism as the new century's greatest ethical challenge, has pushed his own ontology in more political and materialist directions. Their debate in The Monstrosity of Christ concerns nothing less than the future of religion, secularity, and political hope in light of a monsterful event—God becoming human. For the first time since Žižek's turn toward theology, we have a true debate between an atheist and a theologian about the very meaning of theology, Christ, the Church, the Holy Ghost, universality, and the foundations of logic. The result goes far beyond the popularized atheist/theist point/counterpoint of recent books by Christopher Hitchens, Richard Dawkins, and others.

Žižek begins, and Milbank answers, countering dialectics with "paradox." The debate centers on the nature of and relation between paradox and parallax, between analogy and dialectics, between transcendent glory and liberation.

God in Pain: Inversions of Apocalypse

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A brilliant dissection and reconstruction of the three major faith-based systems of belief in the world today, from one of the world's most articulate intellectuals, Slavoj Zizek, in conversation with Croatian philosopher Boris Gunjevic. In six chapters that describe Christianity, Islam, and Judaism in fresh ways using the tools of Hegelian and Lacanian analysis, God in Pain: Inversions of Apocalypse shows how each faith understands humanity and divinity--and how the differences between the faiths may be far stranger than they may at first seem.

Chapters include (by Zizek) (1) "Christianity Against Sacred," (2) "Glance into the Archives of Islam," (3) "Only Suffering God Can Save Us," (4) "Animal Gaze," (5) "For the Theologico-Political Suspension of the Ethical," (by Gunjevic) (1) "Mistagogy of Revolution," (2) "Virtues of Empire," (3) "Every Book Is Like Fortress," (4) "Radical Orthodoxy," (5) "Prayer and Wake."

Hegel and the Infinite: Religion, Politics, and Dialectic

(Insurrections: Critical Studies in Religion, Politics, and Culture)

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Catherine Malabou, Antonio Negri, John D. Caputo, Bruno Bosteels, Mark C. Taylor, and Slavoj Zizek join seven others—including William Desmond, Katrin Pahl, Adrian Johnston, Edith Wyschogrod, and Thomas A. Lewis—to apply Hegel's thought to twenty-first-century philosophy, politics, and religion. Doing away with claims that the evolution of thought and history is at an end, these thinkers safeguard Hegel's innovations against irrelevance and, importantly, reset the distinction of secular and sacred.

These original contributions focus on Hegelian analysis and the transformative value of the philosopher's thought in relation to our current "turn to religion." Malabou develops Hegel's motif of confession in relation to forgiveness; Negri writes of Hegel's philosophy of right; Caputo reaffirms the radical theology made possible by Hegel; and Bosteels critiques fashionable readings of the philosopher and argues against the reducibility of his dialectic. Taylor reclaims Hegel's absolute as a process of infinite restlessness, and Zizek revisits the religious implications of Hegel's concept of letting go. Mirroring the philosopher's own trajectory, these essays progress dialectically through politics, theology, art, literature, philosophy, and science, traversing cutting-edge theoretical discourse and illuminating the ways in which Hegel inhabits them.

On Belief by Slavoj Zizek

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What is the basis of belief in an era when globalization, multiculturalism and big business are the new religion? Slavoj Zizek, renowned philosopher and irrepressible cultural critic takes on all comers in this compelling and breathless new book.

From 'cyberspace reason' to the paradox that is 'Western Buddhism', On Belief gets behind the contours of the way we normally think about belief, in particular Judaism and Christianity. Holding up the so-called authenticity of religious belief to critical light, Zizek draws on psychoanalysis, film and philosophy to reveal in startling fashion that nothing could be worse for believers than their beliefs turning out to be true.

Jacques Lacan: The Triumph of Religion

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"I am the product of priests", Lacan once said of himself. Educated by the Marist Brothers (or Little Brothers of Mary), he was a pious child and acquired considerable, personal knowledge of the torments and cunning of Christian spirituality. He was wonderfully able to speak to Catholics and to bring them around to psychoanalysis. Jesuits flocked to his school.

Freud, an old-style Enlightenment optimist, believed religion was merely an illusion that the progress of the scientific spirit would dissipate in the future. Lacan did not share this belief in the slightest: he thought, on the contrary, that the true religion, Roman Catholicism, would take in everyone in the end, pouring bucketsful of meaning over the ever more insistent and unbearable real that we, in our times, owe to science.

- Jacques-Alain Miller


Jacques Lacan (1901–1981) was one of the twentieth century’s most influential thinkers. His many works include Écrits, The Four Fundamental Concepts of Psycho-analysis and the many other volumes of The Seminars.

Table of Contents
Note by Jacques-Alain Miller
Discourse to Catholics
Lecture Announcement
I. Regarding Morality, Freud Has What It Takes
II. Can Psychoanalysis Constitute the Kind of Ethics Necessitated by our Times?
The Triumph of Religion
I. Governing, Educating, and Analyzing
II. The Anxiety of Scientists
III. The Triumph of Religion
IV. Closing in on the Symptom
V. The Word Brings Jouissance
VI. Getting Used to the Real
VII. Not Philosophizing
Translator’s Notes
Bibliographical Information

• Jacques Lacan was one of the leading thinkers of the 20th Century and the most influential psychoanalyst after Freud. His work has been hugely influential across a wide range of disciplines, from philosophy and psychology to literary theory, critical theory, gender studies and cultural studies.

• In this short book Lacan develops his views on religion, which played an important role in his life and in the development of his ideas - ‘I am the product of priests’, he once said of himself.

• Whereas Freud believed religion was an illusion that would be dissipated by the progress of science, Lacan took the opposite view, arguing that Catholicism - the true religion in his view- would take in everyone in the end.

• This important book, now available for the first time in English, will be of great interest to students and scholars in psychoanalysis, critical theory, literary theory, gender studies, philosophy and the humanities and social sciences generally.

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See also

 Lacan For Beginners

Introducing Lacan: A Graphic Guide