At last, it is very clear to more than us philosophical types, that the Marxist agenda has taken over the Democratic Party. Faith in politics and intellectual democracy has taken the place of Faith in God and religion.
Read Gramsci here and look at the boldface parts.
That the mechanicist conception has been a religion of the subaltern is shown by an analysis of the development of the Christian religion. Over a certain period of history in certain specific historical conditions religion has been and continues to be a ‘necessity’, a necessary form taken by the will of the popular masses and a specific way of rationalizing the world and real life, which provided the general framework for real practical activity. This quotation from an article in La Civilta Cattolica ('Individualismo pagano e individualismo cristiano': issue of 5 March 1932) seems to me to express very well this function of Christianity:
Faith in a secure future, in the immortality of the soul destined to beatitude, in the certainty of arriving at eternal joy, was the force behind the labour for intense inner perfection and spiritual elevation. True Christian individualism found here the impulse that led it to victory. All the strength of the Christian was gathered around this noble end. Free from the flux of speculation which weakens the soul with doubt, and illuminated by immortal principles, man felt his hopes reborn; sure that a superior force was supporting him in the struggle against Evil, he did violence to himself and conquered the world.
But here again it is naive Christianity that is being referred to: not Jesuitized Christianity, which has become a pure narcotic for the popular masses.
The position of Calvinism, however, with its iron conception of predestination and grace, which produces a vast expansion of the spirit of initiative (or becomes the form of this movement) is even more revealing and significant. (On this question see: Max Weber, L'etica protestante e lo spirito del capitalismo; published in Nuovi Studi, volume for 1931 et seq. and Groethuysen’s book on the religious origins of the bourgeoisie in France [Origines de l'espirit bourgeois en France, Vol. 1. L'Eglise et la bourgeoisie, Paris, 1927].)
What are the influential factors in the process of diffusion (which is also one of a substitution of the old conception, and, very often, of combining old and new), how do they act, and to what extent? Is it the rational form in which the new conception is expounded and presented? Or is it the authority (in so far as this is recognized and appreciated, if only generically) of the expositor and the thinkers and experts whom the expositor calls in in his support? Or the fact of belonging to the same organization as the man who upholds the new conception (assuming, that is, that one has entered the organization for other reasons than that of already sharing the new conception)?
In reality these elements will vary according to social groups and the cultural level of the groups in question. But the enquiry has a particular interest in relation to the popular masses, who are slower to change their conceptions, or who never change them in the sense of accepting them in their ‘pure’ form, but always and only as a more or less heterogeneous and bizarre combination. The rational and logically coherent form, the exhaustive reasoning which neglects no argument, positive or negative, of any significance, has a certain importance, but is far from being decisive. It can be decisive, but in a secondary way, when the person in question is already in a state of intellectual crisis, wavering between the old and the new, when he has lost his faith in the old and has not yet come down in favour of the new, etc.
One could say this about the authority of thinkers and experts: it is very important among the people, but the fact remains that every conception has its thinkers and experts to put forward, and authority does not belong to one side; further, with every thinker it is possible to make distinctions, to cast doubt on whether he really said such and such a thing, etc.
One can conclude that the process of diffusion of new conceptions takes place for political (that is, in the last analysis, social) reasons; but that the formal element, that of logical coherence, the element of authority and the organizational elements have a very important function in this process immediately after the general orientation has been reached, whether by single individuals or groups of a certain size. From this we must conclude, however, that in the masses as such, philosophy can only be experienced as a faith.
Imagine the intellectual position of the man of the people: he has formed his own opinions, convictions, criteria of discrimination, standards of conduct. Anyone with a superior intellectual formation with a point of view opposed to his can put forward arguments better than he and really tear him to pieces logically and so on. But should the man of the people change his opinions just because of this? Just because he cannot impose himself in a bout of argument? In that case he might find himself having to change every day, or every time he meets an ideological adversary who is his intellectual superior. On what elements, therefore, can his philosophy be founded? and in particular his philosophy in the form which has the greatest importance for his standards of conduct?
The most important element is undoubtedly one whose character is determined not by reason but by faith. But faith in whom, or in what? In particular in the social group to which he belongs, in so far as in a diffuse way it thinks as he does. The man of the people thinks that so many like-thinking people can’t be wrong, not so radically, as the man he is arguing against would like him to believe; he thinks that, while he himself, admittedly, is not able to uphold and develop his arguments as well as the opponent, in his group there is someone who could do this and could certainly argue better than the particular man he has against him; and he remembers, indeed, hearing expounded, discursively, coherently, in a way that left him convinced, the reasons behind his faith. He has no concrete memory of the reasons and could not repeat them, but he knows that reasons exist, because he has heard them expounded, and was convinced by them. The fact of having once suddenly seen the light and been convinced is the permanent reason for his reasons persisting, even if the arguments in its favour cannot be readily produced.