anxious to learn how to wring their inventions and sayings out of the sacred text, and to fortify them with divine authority."
In France, Pierre Bayle cleverly satirized the absurdity of dogma, and La Mettrie, an army physician, was exiled for the publication of his "Man a Machine." He insisted that if atheism were generally accepted society would be happier. His views were taken up and expanded by such atheists as Helvetius, d'Holbach, d'Alembert, and Diderot, who taught that morality should be founded on sociology and not on theology. The publication of their Encyclopaedia incurred the fierce opposition of the Church. Of Voltaire's anti-clericism little need be said, except to recall our debt to his victory over ecclesiasticism and superstition. His assertion that "a fanaticism composed of superstition and ignorance has been the sickness of all the centuries," still holds too great an extent of truth. His denial of miracles, the supernatural efficacy of prayer, and the immortality of the soul earned for him the undying enmity of the clergy. Condorcet, another deist, was the successor of Voltaire in the Encyclopaedic warfare.
The "Critique of Pure Reason" of Kant demolished the ontological and the cosmological arguments for the existence of God and showed the weakness in the teleological argument. He demonstrated that all the current arguments for God and immortality; the entire basis of rational proof of religious beliefs; were invalid. The theists protested vehemently, and showed their superiority by calling their dogs "Immanuel Kant." In his "Critique of Practical Reason," however, he went on to restore the credit of religion through the moral sense, the "Categorical Imperative," and, as certain commentators have stated, after having excluded God from the cosmos, he attempted to find Him again in ethics. Holding that
