[The Essays of Arthur Schopenhauer: Religion: a Dialogue, Etc.]( https://www.gutenberg.org/files/10833/10833-h/10833-h.htm) Illustration of the material basis > Moreover, the work imposed upon him by nature and her requirements leaves him no time for investigations of that kind, or for the education which they presuppose. Therefore it is entirely out of the question to imagine he will be convinced by reasons; there is nothing left for him but belief and authority. Even if a really true philosophy took the place of religion, at least nine-tenths of mankind would only accept it on authority, so that it would be again a matter of belief [The Essays of Arthur Schopenhauer: Religion: a Dialogue, Etc.]( https://www.gutenberg.org/files/10833/10833-h/10833-h.htm) and the idea that just one metanarrative >Demop. And if, moreover, this true philosophy were discovered, religion would not cease to exist, as you imagine. There cannot be one system of metaphysics for everybody; the natural differences of intellectual power in addition to those of education make this impossible. The great majority of mankind must necessarily be engaged in that arduous bodily labour which is requisite in order to furnish the endless needs of the whole race. Not only does this leave the majority no time for education, for learning, or for reflection; but by virtue of the strong antagonism between merely physical and intellectual qualities, much excessive bodily labour blunts the understanding and makes it heavy, clumsy, and awkward, and consequently incapable of grasping any other than perfectly simple and palpable matters. At least nine-tenths of the human race comes under this category. People require a system of metaphysics, that is, an account of the world and our existence, because such an account belongs to the most natural requirements of mankind. They require also a popular system of metaphysics, which, in order for it to be this, must combine many rare qualities; for instance, it must be exceedingly lucid, and yet in the right places be obscure, nay, to a certain extent, impenetrable; then a correct and satisfying moral system must be combined with its dogmas; above everything, it must bring inexhaustible consolation in suffering and death. It follows from this that it can only be true in sensu allegorico and not in sensu proprio. Further, it must have the support of an authority which is imposing by its great age, by its general recognition, by its documents, together with their tone and statements—qualities which are so infinitely difficult to combine that many a man, if he stopped to reflect, would not be so ready to help to undermine a religion, but would consider it the most sacred treasure of the people. If any one wants to criticise religion he should always bear in mind the nature of the great masses for which it is destined, and picture to himself their complete moral and intellectual inferiority. It is incredible how far this inferiority goes and how steadily a spark of truth will continue to glimmer even under the crudest veiling of monstrous fables and grotesque ceremonies, adhering indelibly, like the perfume of musk, to everything which has come in contact with it. [The Essays of Arthur Schopenhauer: Religion: a Dialogue, Etc.]( https://www.gutenberg.org/files/10833/10833-h/10833-h.htm) specific on the best metanarrative >They require also a popular system of metaphysics, which, in order for it to be this, must combine many rare qualities; for instance, it must be exceedingly lucid, and yet in the right places be obscure, nay, to a certain extent, impenetrable; then a correct and satisfying moral system must be combined with its dogmas; above everything, it must bring inexhaustible consolation in suffering and death. > It follows from this that it can only be true in sensu allegorico and not in sensu proprio. Further, it must have the support of an authority which is imposing by its great age, by its general recognition, by its documents, together with their tone and statements—qualities which are so infinitely difficult to combine that many a man, if he stopped to reflect, would not be so ready to help to undermine a religion, but would consider it the most sacred treasure of the people. [The Essays of Arthur Schopenhauer: Religion: a Dialogue, Etc.]( https://www.gutenberg.org/files/10833/10833-h/10833-h.htm) why noble lie > The more highly cultured man may always explain religion to himself cum grano salis; the man of learning, the thoughtful mind, may, in secret, exchange it for a philosophy. And yet one philosophy would not do for everybody; each philosophy by the laws of affinity attracts a public to whose education and mental capacities it is fitted. So there is always an inferior metaphysical system of the schools for the educated plebeians, and a higher system for the ilite. Kant's lofty doctrine, for example, was degraded to meet the requirements of the schools, and ruined by Fries, Krug, Salat, and similar people. In short, Goethe's dictum is as applicable here as anywhere: One does not suit all. Pure belief in revelation and pure metaphysics are for the two extremes; and for the intermediate steps mutual modifications of both in countless combinations and gradations. The immeasurable differences which nature and education place between men have made this necessary. [The Essays of Arthur Schopenhauer: Religion: a Dialogue, Etc.]( https://www.gutenberg.org/files/10833/10833-h/10833-h.htm) why noble lie > Phil. That would be very probable, if it were allowed to be true only in an allegorical sense. But it claims to be exactly true, and true in the proper sense of the word: herein lies the deception, and it is here that the friend of truth must oppose it. >Demop. But this deception is a conditio sine qua non. If religion admitted that it was merely the allegorical meaning in its doctrines that was true, it would be deprived of all efficacy, and such rigorous treatment would put an end to its invaluable and beneficial influence on the morals and feelings of mankind. Instead of insisting on that with pedantic obstinacy, look at its great achievements in a practical way both as regards morality and feelings, as a guide to conduct, as a support and consolation to suffering humanity in life and death. How greatly you should guard against rousing suspicion in the masses by theoretical wrangling, and thereby finally taking from them what is an inexhaustible source of consolation and comfort to them; which in their hard lot they need very much more than we do: for this reason alone, religion ought not to be attacked.