Sintomatología de la fe

Lo que sigue es parte del ensayo de Richard Dawkins "Viruses of the Mind" Lee los síntomas y checa si tienes el virus. Si estas infectado, no te preocupes, hay cura.

Like computer viruses, successful mind viruses will tend to be hard for their victims to detect. If you are the victim of one, the chances are that you won't know it, and may even vigorously deny it. Accepting that a virus might be difficult to detect in your own mind, what tell-tale signs might you look out for? I shall answer by imaging how a medical textbook might describe the typical symptoms of a sufferer (arbitrarily assumed to be male).

1. The patient typically finds himself impelled by some deep, inner conviction that something is true, or right, or virtuous: a conviction that doesn't seem to owe anything to evidence or reason, but which, nevertheless, he feels as totally compelling and convincing. We doctors refer to such a belief as ``faith.''

2. Patients typically make a positive virtue of faith's being strong and unshakable, in spite of not being based upon evidence. Indeed, they may feel that the less evidence there is, the more virtuous the belief (see below).

This paradoxical idea that lack of evidence is a positive virtue where faith is concerned has something of the quality of a program that is self-sustaining, because it is self-referential (see the chapter ``On Viral Sentences and Self-Replicating Structures'' in Hofstadter, 1985). Once the proposition is believed, it automatically undermines opposition to itself. The ``lack of evidence is a virtue'' idea could be an admirable sidekick, ganging up with faith itself in a clique of mutually supportive viral programs.

3. A related symptom, which a faith-sufferer may also present, is the conviction that ``mystery,'' per se, is a good thing. It is not a virtue to solve mysteries. Rather we should enjoy them, even revel in their insolubility.

4. The sufferer may find himself behaving intolerantly towards vectors of rival faiths, in extreme cases even killing them or advocating their deaths. He may be similarly violent in his disposition towards apostates (people who once held the faith but have renounced it); or towards heretics (people who espouse a different --- often, perhaps significantly, only very slightly different --- version of the faith). He may also feel hostile towards other modes of thought that are potentially inimical to his faith, such as the method of scientific reason which may function rather like a piece of anti-viral software.

5. The patient may notice that the particular convictions that he holds, while having nothing to do with evidence, do seem to owe a great deal to epidemiology. Why, he may wonder, do I hold this set of convictions rather than that set? Is it because I surveyed all the world's faiths and chose the one whose claims seemed most convincing? Almost certainly not. If you have a faith, it is statistically overwhelmingly likely that it is the same faith as your parents and grandparents had. No doubt soaring cathedrals, stirring music, moving stories and parables, help a bit. But by far the most important variable determining your religion is the accident of birth. The convictions that you so passionately believe would have been a completely different, and largely contradictory, set of convictions, if only you had happened to be born in a different place. Epidemiology, not evidence.

6. If the patient is one of the rare exceptions who follows a different religion from his parents, the explanation may still be epidemiological. To be sure, it is possible that he dispassionately surveyed the world's faiths and chose the most convincing one. But it is statistically more probable that he has been exposed to a particularly potent infective agent --- a John Wesley, a Jim Jones or a St. Paul. Here we are talking about horizontal transmission, as in measles. Before, the epidemiology was that of vertical transmission, as in Huntington's Chorea.

7. The internal sensations of the patient may be startlingly reminiscent of those more ordinarily associated with sexual love. This is an extremely potent force in the brain, and it is not surprising that some viruses have evolved to exploit it. St. Teresa of Avila's famously orgasmic vision is too notorious to need quoting again. More seriously, and on a less crudely sensual plane, the philosopher Anthony Kenny provides moving testimony to the pure delight that awaits those that manage to believe in the mystery of transubstantiation.