Writings On Science and Religion

Some of Einstein's Writings on Science and Religion
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Einstein: Science and Religion

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I believe in Spinoza's God who reveals Himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings.
Albert Einstein More on this quotation

Extra white space has been introduced on these pages to make the material easier to read. Einstein's paragraphs have been broken up, but can be identified because on most pages they begin with an enlarged letter.
Childhood
Becoming a Freethinker and a Scientist Einstein's account of how he rejected conventional religion on entering his teens.
Religious Concepts
Prayer Einstein cannot believe in prayer but nevertheless has a faith of sorts. The Meaning of Life
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If one finds life meaningless, one is almost not fit to live. Purpose in Nature No purpose in Nature. The Soul Einstein denies the existence of an immortal soul. On Ego, Consciousness, and "Eternal Life" Einstein comments on survival after death, the mystery of consciousness, and the nonexistence of the "I." Jesus Short comments by Einstein about Jesus. No Personal God Give up the idea of a personal God in favor of cultivating the Good, the True, and the Beautiful in humanity itself. Short Comments on God Short comments expressing some of Einstein's views about God. Atheism Einstein's antipathy toward atheists
Morals
Morals and Emotions Separating morality from religion. On Good and Evil A short essay on in which Einstein argues the moral value of human individuals.
Beliefs
The World As I See It An essay setting out Einstein's views about a number of things. My Credo A short summary of Einstein's approach to life. Einstein's Faith A short summary of Einstein's faith as seen by Abraham Pais, a contemporary physicist and friend of Einstein's.
Science and Religion

The Mysterious "The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science." The Religiousness of Science There is a religious motive for doing science, but it does not entail a belief in a personal God. The Development of Religion The three stages of religion, of which the highest is "cosmic religious feeling." Science and Religion Einstein's definition of the proper realms of science and religion. Religion and Science: Irreconcilable? There is no necessary conflict between science and religion if the nature of religion is properly understood. A Conversation with Gustav Bucky A conversation between Einstein and Peter A. Bucky that nicely summarizes Einstein's views on science and religion. Short Comments on Religion Short comments expressing some of Einstein's views on science and religion.
Einstein and Spinoza Einstein's views in relation to the philosophy of Spinoza Short Comments on Einstein's Faith Short comments in which Einstein expressed some of his beliefs. Einstein's Last Thoughts A brief summing up of the Einstein's life by Roland Clark
Miscellaneous
Miscellaneous Comments Short comments on philosophy, the Quakers, and an individual's moral worth. Belief Breeds Intolerance If your religion is true, how can you tolerate those who remain obstinately in error? Bibliography The books referenced in creating this site.
The photograph of Einstein is taken from Bucky and Weakland Edited by Arnold V. Lesikar, Professor Emeritus Dept. of Physics, Astronomy, and Engineering Science, St. Cloud State University, St. Cloud, MN 56301-4498 Feedback to: lesikar@stcloudstate.edu
Source for the Spinoza Reference
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believe in Spinoza's God who reveals Himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings. The quotation above may be Einstein's most familiar statement of his beliefs. These words are frequently quoted, but a citation is seldom given. The quotation can be found in Albert Einstein: Philosopher-Scientist edited by Paul Arthur Schilpp (The Open Court Publishing Co., La Salle, Illinois, Third Edition, 1970) pp. 659 - 660. There the source is given as the New York Times , 25 April 1929, p. 60, col. 4. Ronald W. Clark (pp. 413-414) gives a detailed account of the origin of Einstein's statement: While the argument over his birthday present had been going on, the theory of relativity had been used to pull him into a religious controversy from which there emerged one of his much-quoted statements of faith. It began when Cardinal O'Connell of Boston, who had attacked Einstein's General Theory on previous occasions, told a group of Catholics that it "cloaked the ghastly apparition of atheism" and "befogged speculation, producing universal doubt about God and His Creation." Einstein, who had often reiterated his remark of 1921 to Archbishop Davidson-"It makes no difference. It is purely abstract science"-was at first uninterested. Then, on April 24, Rabbi Herbert Goldstein of the Institutional Synagogue, New York, faced Einstein with the simple fiveword cablegram: "Do you believe in God?" "I believe in Spinoza's God who reveals himself in the orderly harmony of what exists," he replied, "not in a God who concerns himself with fates and actions of human beings." Years later he expanded this in a letter . "I can understand your aversion to the use of the term 'religion' to describe an emotional and psychological attitude which shows itself most clearly in Spinoza," he wrote. "[But] I have not found a better expression than 'religious' for the trust in the
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Prayer The Meaning of Life Purpose in Nature The Soul On Ego, Consciousness, and Eternal Life Jesus No Personal God Short Comments on God Atheism
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Religion
The Mysterious The Religiousness of Science The Development of Religion Science and Religion Religion and Science: Irreconcilable? A Conversation with Gustav Bucky Short Comments on Religion
rational nature of reality that is, at least to a certain extent, accessible to human reason." A further quotation on the subject of Spinoza's god follows. This material comes from G. S. Viereck, Glimpses of the Great (Macauley, New York, 1930), quoted by Brian, p. 186. You might want to take this quotation with a grain of salt. According to Brian, the Americanized German Viereck became known as a "big-name hunter" after "capturing" Kaiser Wilhelm II; Premier Georges Clemenceau of France; Henry Ford; Sigmund Freud, the inventor of psychoanalysis; and the playwright George Bernard Shaw. Because of his desire to interview the great and because of his inordinate egotism, Freud accused him of having a "superman complex." Upton Sinclear referred to him as "a pompous liar and hypocrite," and George Bernard Shaw questioned his accuracy. Is the quotation authentic? For what it's worth, here it is. When asked whether he believes in the God of Spinoza, Einstein is supposed to have replied as follows:
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I can't answer with a simple yes or no. I'm not an atheist and I don't think I can call myself a
pantheist. We are in the position of a little child entering a huge library filled with books in many different languages. The child knows someone must have written those books. It does not know how. The child dimly suspects a mysterious order in the arrangement of the books but doesn't know what it is. That, it seems to me, is the attitude of even the most intelligent human being toward God. We see a universe marvelously arranged and obeying certain laws, but only dimly understand these laws. Our limited minds cannot grasp the mysterious force that moves the constellations. I am fascinated by Spinoza's pantheism, but admire even more his contributions to modern thought because he is the first philosopher to deal with the soul and the body as one, not two separate things. Did Einstein actually say this? The nonsense phrase "mysterious force that moves the constellations" troubles me. This seems much more likely to have been inserted by the scientifically ignorant Viereck than it does something that Einstein would say. The Viereck interview with Einstein appeared first in the Saturday Evening Post (Oct. 26, 1929, p.17) under the title "What Life Means to Einstein."It is curious that Einstein's statement about Spinoza does not appear in that article. Did Viereck choose not include it? Did Einstein object to its inclusion in the article? Or was the Spinoza material removed by the editors? I have chosen to enter the quotation on this page, because it is found in several places on the net. Perhaps someone who has seen it elsewhere, can learn here that there is some question about the accuracy of the statement. The quotation may not be completely inauthentic. It seems improbable that Viereck could have recorded Einstein's answer verbatim during an interview. Surely Viereck would have taken brief abbreviated notes that he expanded later. Or perhaps he jotted down the conversation at some time afterwards, putting down Einstein's answers from memory. In neither case would you expect 100% accuracy. I don't think that Viereck would have made up the statement out of whole cloth. What would be the point? The quotation is not particularly striking. There's nothing that Viereck could regard as a coup in obtaining. The quotation is merely a statement of views that Einstein was not shy about expressing and would later express again at many other times and in many other ways. The simile of the child in a library seems like the quintessential Einstein. It is not something that Viereck would or could make up. Einstein's praise of Spinoza for treating body and soul as a single unit seems genuine too, and
Morals
Morals and Emotions On Good and Evil
Beliefs
The World As I See It My Credo Einstein's Faith Short Comments on Einstein's Faith Spinoza and Einstein Einstein's Last Thoughts
Miscellaneous
Belief Breeds Intolerance Miscellaneous
Source for the Spinoza Reference Comments Bibliography
unlikely to be a creation of Viereck. Material from the Viereck interview is reproduced in Brian and also in Jammer. Both books are based on extensive research, but neither book reports that Einstein ever disavowed anything attributed to him by George Viereck. In fact Brian reports that Einstein confirmed part of the interview. See Brian pp. 277 - 278. Is the quotation something that Einstein really said? Maybe not at least not exactly in the words that Viereck attributes to him. Nevertheless, the quotation seems to be consistent with Einstein's views. Certain elements of the quotation could come from no one but Einstein. While the statement may not be exactly verbatim, it cannot differ very greatly from what Einstein actually said.
Edited by Arnold V. Lesikar, Professor Emeritus Dept. of Physics, Astronomy, and Engineering Science, St. Cloud State University, St. Cloud, MN 56301-4498 Feedback to: lesikar@stcloudstate.edu
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The following is an excerpt Albert Einstein's Autobiographical Notes, . These paragraphs appear on pp 3 & 5. hen I was a fairly precocious young man I became thoroughly impressed with the futility of the hopes and strivings that chase most men restlessly through life. Moreover, I soon discovered the cruelty of that chase, which in those years was much more carefully covered up by hypocrisy and glittering words than is the case today. By the mere existence of his stomach everyone was condemned to participate in that chase. The stomach might well be satisfied by such participation, but not man insofar as he is a thinking and feeling being. As the first way out there was religion, which is implanted into every child by way of the traditional education-machine. Thus I came though the child of entirely irreligious (Jewish) parents - to a deep religiousness, which, however, reached an abrupt end at the age of twelve. Through the reading of popular scientific books I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic orgy of freethinking coupled with the impression that youth is intentionally being deceived by the state through lies; it was a crushing impression. Mistrust of every kind of authority grew out of this experience, a skeptical attitude toward the convictions that were alive in any specific social environment an attitude that has never again left me, even though, later on, it has been tempered by a better insight into the causal connections.
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It is quite clear to me that the religious paradise of youth, which was thus lost, was a first attempt to free myself from the chains of the "merely personal," from an existence dominated by wishes, hopes, and primitive feelings. Out yonder there was this huge world, which exists independently of us human beings and which stands before us like a great, eternal riddle, at least partially accessible to our inspection and thinking. The contemplation of this world beckoned as a liberation, and I soon noticed that many a man whom I had learned to esteem and to admire had found inner freedom and security in its pursuit. The mental grasp of this extra-personal world within the frame of our capabilities presented itself to my mind, half consciously, half unconsciously, as a supreme goal. Similarly motivated men of the present and of the past, as well as the insights they had achieved, were the friends who could not be lost. The road to this paradise was not as comfortable and alluring as the road to the religious paradise; but it has shown itself reliable, and I have never regretted having chosen it.
The picture of the young Einstein comes from Hofmann and Dukas.
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Prayer
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As long as you pray to God and ask him for some benefit, you are not a religious man.
Albert Einstein from a letter to Leo Szilard quoted in Jammer, p. 149.
Religious Concepts
Prayer
The following excerpt is taken from Dukas and Hofmann, pp. 32 - 33 A child in the sixth grade in a Sunday School in New York City, with the encouragement of her teacher, wrote to Einstein in Princeton on 19 January I936 asking him whether scientists pray, and if so what they pray for. Einstein replied as follows on 24 January 1936:
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I have tried to respond to your question as simply as I could. Here is my answer. Scientific
research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions of people. For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, i.e. by a wish addressed to a supernatural Being.
However, it must be admitted that our actual knowledge of

these laws is only imperfect and fragmentary, so that, actually, the belief in the existence of basic all-embracing laws in Nature also rests on a sort of faith. All the same this faith has been largely justified so far by the success of scientific research. But, on the other hand, every one who is
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seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble. In this way the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naive. It is worth mentioning that this letter was written a decade after the advent of Heisenberg's principle of indeterminacy and the probabilistic interpretation of quantum mechanics with its denial of strict determinism.
The picture of the Einstein in the Bern Patent Office comes from Hofmann and Dukas.
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The Meaning of Life
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The Meaning of Life

This excerpt is taken from Einstein's book The World as I See It, p. 1. It is the first essay in the book, and the shortest as well
Religious Concepts
hat is the meaning of human life, or of organic life altogether? To answer this question at all implies a religion. Is there any sense then, you ask, in putting it? I answer, the man who regards his own life and that of his fellow creatures as meaningless is not merely unfortunate but almost disqualified for life.
Further Words on the Meaning of Life

The following excerpt is taken from Hoffman and Dukas, pp. 26 - 27. This excerpt is a letter written by Einstein in response to a 19-year-old Rutger's University student, who had written to Einstein of his despair at seeing no visible purpose to life and no help from religion. In responding to this poignant cry for help, Einstein offered no easy solace, and this very fact must have heartened the student and lightened the lonely burden of his doubts. Here is Einstein's response. It was written in English and sent from Princeton on 3 December 1950, within days of receiving the letter:
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I was impressed by the earnestness of your struggle to find a purpose for

Science and the life of the individual and of mankind as a whole. In my opinion there can be no reasonable answer if the question is put this way.
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If we speak of the purpose and goal of an action we mean simply the question: which kind of desire should we fulfill by the action or its consequences or which undesired consequences should be prevented? We can, of course, also speak in a clear way of the goal of an action from the standpoint of a community to which the individual belongs. In such cases the goal of the action has also to do at least indirectly with fulfillment of desires of the individuals which constitute a society.
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If you ask for the purpose or goal of society as a whole or of an

individual taken as a whole the question loses its meaning. This is, of course, even more so if you ask the purpose or meaning of nature in general. For in those cases it seems quite arbitrary if not unreasonable to assume somebody whose desires are connected with the happenings. Nevertheless we all feel that it is indeed very reasonable and important to ask ourselves how we should try to conduct our lives. The answer is, in my opinion: satisfaction of the desires and needs of all, as far as this can be achieved, and achievement of harmony and beauty in the human relationships. This presupposes a good deal of conscious thought and of self-education. It is undeniable that the enlightened Greeks and the old Oriental sages had achieved a higher level in this all-important field than what is alive in our schools and universities.
The 1933 photograph of Einstein at a pacifist conference comes from Louie de Broglie et al. .
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Atheism against the law? Scientific proof that atheism requires a belief in miracles.
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Purpose in Nature
The following excerpt is taken from Dukas and Hofmann, p. 39 In 1954 or 1955 Einstein received a letter citing a statement of his and a seemingly contradictory statement by a noted evolutionist concerning the place of intelligence in the Universe. Here is a translation of the German draft of a reply. It is not known whether a reply was actually sent: he misunderstanding here is due to a faulty translation of a German text, in particular the use of the word "mystical." I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of "humility." This is a genuinely religious feeling that has nothing to do with mysticism.
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The Soul
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The following excerpts are taken from Dukas and Hoffman.
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From p.39
On 17 July 1953 a woman who was a licensed Baptist pastor sent Einstein in Princeton a warmly appreciative evangelical letter. Quoting several passages from the scriptures, she asked him whether he had considered the relationship of his immortal soul to its Creator, and asked whether he felt assurance of everlasting life with God after death. It is not known whether a reply was sent, but the letter is in the Einstein Archives, and on it, in Einstein's handwriting, is the following sentence, written in English:
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I do not believe in immortality of the individual, and I consider

ethics to be an exclusively human concern with no superhuman authority behind it.
From p. 40
In Berlin in February 1921 Einstein received from a woman in Vienna a letter imploring him to tell her if he had formed an opinion as to whether the soul exists and with it personal, individual development after death. There were other questions of a similar sort. On 5 February 1921 Einstein answered at some length. Here in part is what he said:
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he mystical trend of our time, which shows itself particularly in the rampant growth of the socalled Theosophy and Spiritualism, is for me no more than a symptom of weakness and confusion. Since our inner experiences consist of reproductions and combinations of sensory impressions, the concept of a soul without a body seems to me to be empty and devoid of meaning.
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The mind is eternal in so far as it conceives things under the form of eternity.
Spinoza quoted by Goldman p. 82. See Goldman for the reference and a discussion.
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For further quotations on these topics, see Einstein's comments on the soul.
It is a good thing that this individual life has an end with all its conflicts and problems. Those who brought
about the belief that the individual continues to live after death must have been very sorry people indeed. From a letter of condolence upon the death of Einstein's brother-in-law. See Goldman, p.89. nor would I want to conceive of an individual that survives his physical death ; let feeble souls, from fear or absurd egoism, cherish such thoughts. I am satisfied with the mystery of the eternity of life (clearly Einstein means here the eternity of life as a whole, rather than the life of an individual - ed.) See Goldman, footnote p.93.
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I believe the mind is immortal in the same sense as the body for it is difficult to doubt that the capacity to build
living bodies and consciousness is connected with matter. But I see no justification to extend personality beyond the span of life of the individual. (Goldman sees a change in tone between this quotation and the preceding one; but I find each quotation consistent with the other. - ed.)
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See Goldman, footnote pp. 92 - 93.
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e know consciousness as the essential part of our ego and by analogy as the essential part of other egos. The poverty of our expression does not show us more of it. We can only guess and even this guessing does not have a clear meaning to our thought. There seems to be no other attitude than humility and modesty. The only thing I am feeling strongly about is: It seems foolish to extend our personality beyond our life in both directions and we do not know what consciousness means outside the frame of the personality. See Goldman, p.91.
On the Ego
he fact that man produces a concept "I" besides the totality of his mental and emotional experiences or perceptions does not prove that there must be any specific existence behind such a concept. We are succumbing to illusions produced by our self-created language, without reaching a better understanding of anything. Most of so-called philosophy is due to this kind of fallacy. See Goldman, p.89. Einstein's conclusion here seems very close to the Buddha's concept of anatman . But as Einstein wrote: he more deeply philosophical doctrines, as far as questions of existence are concerned, are thought about, the less different they are from each other. See Goldman p. 87. - the ed.
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The following comes from "What Life Means to Einstein: An Interview by George Sylvester Viereck," The Saturday Evening Post, Oct. 26, 1929, p. 17. The questions are posed by Viereck; the reply to each is by Einstein. Since the interview was conducted in Berlin and both Viereck and Einstein had German as their mother tongue, the interview was likely conducted in German and then translated into English by Viereck. Some portions of this interview might seem questionable, but this portion of the interview was explicitly confirmed by Einstein. When asked about a clipping from a magazine article (likely the Saturday Evening Post) reporting Einstein's comments on Christianity taken down by Viereck, Einstein carefully read the clipping and replied, "That is what I believe." See Brian pp. 277 - 278. "To what extent are you influenced by Christianity?" "As a child, I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene." "Have you read Emil Ludwig's book on Jesus? "Emil Ludwig's Jesus," replied Einstein, "is shallow. Jesus is too colossal for the pen of phrasemongers, however artful. No man can dispose of Christianity with a bon mot." "You accept the historical existence of Jesus?" "Unquestionably. No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life. How different, for instance, is the impression which we receive from an account of legendary heroes of antiquity like Theseus. Theseus and other heroes of his type lack
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the authentic vitality of Jesus." "Ludwig Lewisohn, in one of his recent books, claims that many of the sayings of Jesus paraphrase the sayings of other prophets." "No man," Einstein replied, "can deny the fact that Jesus existed, nor that his sayings are beautiful. Even if some them have been said before, no one has expressed them so divinely as he."
their interrelationships.
On Buddha, Moses, and Jesus

ur time is distinguishedby wonderful achievements in the fields of scientific understanding and the technical application of those insights. Who would not be cheered by this? But let us not forget that knowledge and skills alone cannot lead humanity to a happy and dignified life. Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth. What humanity owes to personalities like Buddha, Moses, and Jesus ranks for me higher than all the achievements of the enquiring and constructive mind. hat these blessed men have given us we must guard and try to keep alive with all our strength if humanity is not to lose its dignity, the security of its existence, and its joy in living. From Goldman, p. 88.
Morals
Christianity and Judaism
If one purges the Judaism of the Prophets and Christianity as Jesus taught it of all subsequent additions,
especially those of the priests, one is left with a teaching which is capable of curing all the social ills of humanity.
Beliefs
It is the duty of every man of good will to strive steadfastly in his own little world to make this teaching of pure
humanity a living force, so far as he can. If he makes an honest attempt in this direction without being crushed and trampled under foot by his contemporaries, he may consider himself and the community to which he belongs lucky. From Einstein's book The World as I See It (Philosophical Library, New York, 1949) pp. 111112
Greater Things Than Jesus
It is quite possible that we can do greater things than Jesus, for what is written in the Bible about him is
poetically embellished. From W. I. Hermanns "A Talk with Einstein," October 1943, Einstein Archive 55-285
Miscellaneous
The Kingdom of God

ne has a feeling that one has a kind of home in this timeless community of human beings that strive for truth. I have always believed that Jesus meant by the Kingdom of God the small group scattered all through time of
Jesus Comments Bibliography
intellectually and ethically valuable people. From Goldman, p. 98.
About Converting to Christianity

A Catholic science student, concerned for Einstein's soul, once wrote to Einstein, begging him to pray to Christ, the Virgin Mary, and to see a Catholic priest immediately. What follows is part of Einstein's reply.
If I would follow your advice and Jesus could perceive it, he, as a Jewish teacher, surely would not approve of
such behavior. From Goldman, p. 88.
No Personal God
Christ-The hunger for Him And the adoring of Him. Everything He can do for Man and Woman. www.hallvworthingt Economics & Faith Blog Exploring faith, economics, culture In pursuit of freedom and virtue blog.acton.org Genuine Religion The Second Commandment says: All assertions about God are VOID www.genuine-religion.eu

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No Personal God
This quote from Einstein appears in Science, Philosophy, and Religion, A Symposium, published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941.
Religious Concepts
he more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exists as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot.
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But I am convinced that such behavior on the part of representatives of

religion would not only be unworthy but also fatal. For a doctrine which is to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests. In their labors they will have to avail themselves of those forces which are capable of cultivating the Good, the True, and the Beautiful in humanity itself. This is, to be sure, a more difficult but an incomparably more

Science and
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No Personal God
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worthy task This material was taken from the Secular Web at http://www.infidels.org/news/atheism/arguments.html#einstein
Bible Hell
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A Statement Against the Church and a Personal God

bout God, I cannot accept any concept based on the authority of the Church. As long as I can remember, I have resented mass indocrination. I do not believe in the fear of life, in the fear of death, in blind faith. I cannot prove to you that there is no personal God, but if I were to speak of him, I would be a liar. I do not believe in the God of theology who rewards good and punishes evil. My God created laws that take care of that. His universe is not ruled by wishful thinking, but by immutable laws. W. Hermanns, Einstein and the PoetIn Search of the Cosmic Man (Branden Press, Brookline Village, Mass., 1983), p.132, quoted in Jammer, p.123.
No Will or Ought
he sense of the religious, which is released through the experience of potentially nearing a logical grasp of these deep-lying world relations, is a feeling of awe and reverence for the manifest Reason which appears in reality. It does not lead to the assumption of a divine personalitya person who makes demands of us and takes an interest in our individual being. In this there is no Will, nor Aim, nor an Ought, but only Being. Found in Goldman, p. 33.
The 1934 photograph of Einstein comes from Louie de Broglie et al .
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Beliefs
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Short Comments on God
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Einstein used to speak so often of God that I tend to believe that he has been a disguised theologian.
Friedrich Drrenmatt in Albert Einstein (Diogenes Verlag, Zrich, 1979), p. 12, quoted in Jammer, p. 7
Religious Concepts
God Loves You Here is a Prayer That Can Change Your Life
www.Jesus2020.com

For more of Einstein's comments on God, see the Spinoza page on this site.
Knowing God's Thoughts
I want to know how God created this world. I'm not interested in this or that phenomenon, in the spectrum of
this or that element. I want to know His thoughts; the rest are details. From E. Salaman, "A Talk With Einstein," The Listener 54 (1955), pp. 370-371, quoted in Jammer, p. 123.
Could God Have Done It Differently?
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What I am really interested in, is knowing whether God could have created the world in a different way; in
other words, whether the requirement of logical simplicity admits a margin of freedom. C. Seelig, Helle ZeitDunkle Zeit (Europa Verlag, Zurich, 1956), p.72, quoted in Jammer, p.
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124. The following comments are excerpted from Calaprice. See pp. 145 - 161.
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God's Punishment
hy do you write to me God should punish the English? I have no close connection to either one or the other. I see only with deep regret that God punishes so many of His children for their numerous stupidities, for which only He Himself can be held responsible; in my opinion, only His nonexistence could excuse Him. Letter to Edgar Meyer colleague January 2, 1915 Contributed by Robert Schulmann; also see CPAE Vol. 8 (forthcoming).
God and Goodness

hatever there is of God and goodness in the universe, it must work itself out and express itself through us. We cannot stand aside and let God do it. From conversation recorded by Algernon Black, Fall 1940; Einstein Archive 54-834
Morals
God's worry
If God has created the world, his primary worry was certainly not to make its understanding easy for us.
Letter to David Bohm, February 10, 1954; Einstein Archive 8-041
Beliefs
An Unperceivable Being
o assume the existence of an unperceivable being ... does not facilitate understanding the orderliness we find in the perceivable world. Letter to an Iowa student who asked, What is God? July, 1953; Einstein Archive 59-085
Awe of the Structure of the World
I don't try to imagine a God; it suffices to stand in awe of the structure of the world, insofar as it allows our
inadequate senses to appreciate it. Letter to S. Flesch, April 16, 1954; Einstein Archive 30-1154
Miscellaneous
Belief Breeds Intolerance
Short Comments on God Miscellaneous Comments Bibliography
Atheism
Economics & Faith Blog Exploring faith, economics, culture In pursuit of freedom and virtue blog.acton.org A Challenge to Infidels "If You Can Read This, I Can Prove God Exists" Cosmicfingerprints.com/Infidels God -total Union with God Why Jesus is the Only Way to Union? The Answer May Surprise You.www.hallvworth

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The bigotry of the nonbeliever is for me nearly as funny as the bigotry of the believer.
Albert Einstein in Goldman, p. vii
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Religious Concepts
Atheism
Atheists Irk Einstein
In view of such harmony in the cosmos which I, with my limited human understanding, am able to recognize,
there are yet people who say there is no God. But what really makes me angry is that they quote me for the support of such views. Prince Hubertus zu Lwenstein, Towards the Further Shore (Victor Gollancz, London, 1968), p. 156; quoted in Jammer, p. 97
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I was barked at by numerous dogs who are earning their food guarding ignorance and superstition for the
benefit of those who profit from it. Then there are the fanatical atheists whose intolerance is of the same kind as the intolerance of the religious fanatics and comes from the same source. They are like slaves who are still feeling the weight of their chains which they have thrown off after hard struggle. They are creatures whoin their grudge against the traditional "opium of the people"cannot bear the music of the spheres. The Wonder of nature does not become smaller because one cannot measure it by the standards of human moral and human aims.
Science and
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Einstein to an unidentified adressee, Aug.7, 1941. Einstein Archive, reel 54-927, quoted in Jammer, p. 97
what no other talk about

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Atheists Miss the Wonder of the World

ou find it strange that I consider the comprehensibility of the world (to the extent that we are authorized to speak of such a comprehensibility) as a miracle or an eternal mystery. Well a priori one should expect a chaotic world which cannot be grasped by the mind in anyway. One could (yes one should) expect the world to be subjected to law only to the extent that we order it through our intelligence. Ordering of this kind would be like the alphabetical ordering of the words of a language. By contrast, the kind of order created by Newton's theory of gravitation, for instance, is wholly different. Even if the axioms of the theory are proposed by man, the success of such a project presupposes a high degree of ordering of the objective world, and this could not be expected a priori. That is the "miracle" which is being constantly re-enforced as our knowledge expands. here lies the weaknesss of positivists and professional atheists who are elated because they feel that they have not only successfully rid the world of gods but "bared the miracles." (That is, explained the miracles. - ed.) Oddly enough, we must be satisfied to acknowledge the "miracle" without there being any legitimate way for us to approach it . I am forced to add that just to keep you from thinking that --weakened by age--I have fallen prey to the clergy From a letter to Maurice Solovine; see Goldman, p. 24
Morals
Einstein Not a "Freethinker"

he idea of a personal God is quite alien to me and seems even naive. However, I am also not a "Freethinker" in the usual sense of the word because I find that this is in the main an attitude nourished exclusively by an opposition against naive superstition. My feeling is insofar religious as I am imbued with the consciousness of the insuffiency of the human mind to understand deeply the harmony of the Universe which we try to formulate as "laws of nature." It is this consciousness and humility I miss in the Freethinker mentality. Sincerely yours, Albert Einstein. Letter to A. Chapple, Australia, February 23, 1954; Einstein Archive 59-405; also quoted in Nathan and Norden, Einstein on Peace P. 510 You might also want to look at this reference where Einstein explicitly denies being an atheist.
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Atheism Miscellaneous Comments Bibliography
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Morals and Emotions

From Einstein's Out of My Later Years, pp. 15 - 20. e all know, from what we experience with and within ourselves, that our conscious acts spring from our desires and our fears. Intuition tells us that that is true also of our fellows and of the higher animals. We all try to escape pain and death, while we seek what is pleasant. We all are ruled in what we do by impulses; and these impulses are so organized that our actions in general serve for our self-preservation and and that of the race. Hunger, love, pain, fear are some of those inner forces which rule the individual's instinct for self-preservation. At the same time, as social beings, we are moved in the relations with our fellow beings by such feelings as sympathy, pride, hate, need for power, pity, and so on. All these primary impulses, not easily described in words, are the springs of man's actions. All such action would cease if those powerful elemental forces were to cease stirring within us.
Religious Concepts
Short Stories Dramatizung fundamental ideas and virtues reason, honesty, et al.
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T hough our conduct seems so very different from that of the higher animals, the primary instincts are much
alike in them and in us. The most evident difference springs from the important part which is played in man by a relatively strong power of imagination and by the capacity to think, aided as it by language and other svmbolical devices. Thought is the organizing factor in man:intersected between the causal primary instincts and the resuIting actions. In that way imagination and intelligence enter into our existence in the part of servants of the primary instincts. But their intervention makes our acts to serve ever less merely the immediate claims of our instincts. Through them the primary instinct attaches itself to ends which become ever more distant. The instincts bring thought into action, and thought provokes intermediary actions inspired by emotions which are likewise
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Morals and Emotions
Religion
related to the ultimate end. Through repeated performance, this process brings it about that ideas and beliefs acquire and retain a strong effective power even after the ends which gave them that power are long forgotten. In abnormal cases of such intensive borrowed emotions, which cling to objects emptied of their erstwhile effective meaning, we speak of fetishism. et the process which I have indicated plays a very important part also in ordinary life. Indeed there is no doubt that to this process-which one may describe as a spiritualizing of the emotions and of thought-that to it man owes the most subtle and refined pleasures of which he is capable: the pleasure in the beauty of artistic creation and of logical trains of thought. s far as I can see, there is one consideration which stands at the threshold of all moral teaching. If men as individuals surrender to the call of their elementary instincts, avoiding pain and seeking satisfaction only for their own selves, the result for them all taken together must be a state of insecurity, of fear, and of promiscuous misery. If, besides that, they use their intelligence from an individualist, i.e., a selfish standpoint, building up their life on the illusion of a happy unattached existence, things will be hardly better. In comparison with the other elementary instincts and impulses, the emotions of love, of pity and of friendship are too weak and. too cramped to lead to a tolerable state of human society. he solution of this problem, when freely considered, is simple enough, and it seems also to echo from the teachings of the wise men of the past always in the same strain: All men should let their conduct be guided by the same principles; and those principles should be such, that by following them there should accrue to all as great a measure as possible of security, satisfaction, and as small a measure as possible of suffering. f course, this is general requirement is much too vague that we should be able draw from it with confidence specific rules to guide the individuaIs in their actions. And indeed, these specific rules will have to change in keeping with changing circumstances. If this were the main difficulty that stands in the way of that keen conception, the millenary fate of man would have been incomparably happier than it actually was, or still is. Man would not have killed man, tortured each other, exploited each other by force and by guile. he real difficulty, the difficulty which has baffled the sages of all times, is rather this: how can we make our teaching so potent in the emotional life of man, that its influence should withstand the pressure of the elemental psychic forces in the individual? We do not know, of course, if the sages of the past have really asked themselves this question, consciously and in this form; but we do know how they have tried to solve the problem. Next Article Segment
The 1941 photograph of Einstein playing the violin was taken at concert appearance on behalf of the American Friends Service Committee for Refugee Children. It comes from Louie de Broglie et al .
preaching illustrations. Inspire your church!

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On Good and Evil
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On Good and Evil

This short essay taken from Albert Einstein's book The World as I See It p. 7.
Religious Concepts
It is right in principle that those should be the best loved who have contributed most to the elevation of the
human race and human life. But, if one goes on to ask who they are, one finds oneself in no inconsiderable difficulties. In the case of political, and even of religious, leaders, it is often very doubtful whether they have done more good or harm. Hence I most seriously believe that one does people the best service by giving them some elevating work to do and thus indirectly elevating them. This applies most of all to the great artist, but also in a lesser degree, to the scientist. To be sure, it is not the fruits of scientific research that elevate a man and enrich his nature, but the urge to understand, the intellectual work, creative or receptive. It would surely be absurd to judge the value of the Talmud, for instance, by its intellectual fruits.

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The true value of a human being is determined primarily by the measure and the sense in which he has attained
to liberation from the self.
Who is God? Short exerpts from various authors describing who God is to them.
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God Loves You Here is a Prayer That
On Good and Evil
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Can Change Your Life

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On Good and Evil Miscellaneous Comments Bibliography
The World As I See It
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Eternal life You can have Eternal life in Jesus Christ


This essay taken from Einstein's book The World as I See It . It bears the title of the book and begins on p. 1. The last paragraph is available on the Science and Religion web page as "Einstein on the Mysterious."
Religious Concepts
hat an extraordinary situation is that of us mortals ! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he feels it. But from the point of view of daily life, without going deeper, we exist for our fellow-men--in the first place for those on whose smiles and welfare all our happiness depends, and next for all those unknown to us personally with whose destinies we are bound up by the tie of sympathy. A hundred times every day I remind myself that my inner and outer life depend on the labours of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving. I am strongly drawn to the simple life and am often oppressed by the feeling that I am engrossing an unnecessary amount of the labour of my fellow-men. I regard class differences as contrary to justice and, in the last resort, based on force. I also consider that plain living is good for everybody, physically and mentally.
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T o inquire after the meaning or object of one's own existence or of

creation generally has always seemed to me absurd from an objective point of view. And yet everybody has certain ideals which determine the direction of his endeavours and his judgments. In this sense I have never looked upon ease and happiness as ends in themselves-such an ethical basis I call more proper for a herd of swine. The ideals which have lighted me on my way and time after time given me new courage to face life cheerfully, have been Truth, Goodness, and Beauty. Without the sense of fellowship which men of like mind, of
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preoccupation with the objective, the eternally unattainable in the field of art and scientific research, life would have seemed to me empty. The ordinary objects of human endeavour--property, outward success, luxury - have always seemed to me contemptible. y passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced freedom from the need for direct contact with other human beings and human communities. I gang my own gait and have never belonged to my country, my home, my friends, or even my immediate family, with my whole heart; in the face of all these ties I have never lost an obstinate sense of detachment, of the need for solitude--a feeling which increases with the years. One is sharply conscious, yet without regret, of the limits to the possibility of mutual understanding and sympathy with one's fellow-creatures. Such a person no doubt loses something in the way of geniality and light-heartedness; on the other hand, he is largely independent of the opinions, habits, and judgments of his fellows and avoids the temptation to take his stand on such insecure foundations. Next Article Segment
The photograph of Einstein with his sister at the Palestine Pavilion of the 1939 World's Fair comes from Louie de Broglie et al.
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The World As I See It My Credo Einstein's Faith Short Comments on Einstein's Faith Spinoza and Einstein http://www.einsteinandreligion.com/worldsee.html[2010-10-25 23:26:17]
The World As I See It Einstein's Last Thoughts
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My Credo
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This article is a speech by Albert Einstein to the German League of Human Rights, Berlin, in the autumn of 1932. This short speech appears in the Appendix of White and Gribbon p. 262.
Religious Concepts
ur situation on this earth seems strange. Every one of us appears here involuntarily and uninvited for a short stay, without knowing the whys and the wherefore. In our daily lives we only feel that man is here for the sake of' others, for those whom we love and for many other beings whose fate is connected with our own. I am often worried at the thought that my life is based to such a large extent on the work of my fellow human beings and I am aware of my great indebtedness to them. I do not believe in freedom of the will. Schopenhauer's words: Man can do what he wants, but he cannot will what he wills accompany me in all situations throughout my life and reconcile me with the actions of others even if they are rather painful to me. This awareness of the lack of freedom of will preserves me from taking too seriously myself and my fellow men as acting and deciding individuals and from losing my temper. I never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as did my aversion to any obligation and dependence I do not regard as absolutely necessary. I always have a high
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"In the Light of Truth" For the Ones Who
My Credo
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regard for the individual and have an insuperable distaste for violence and clubmanship. All these motives made me into a passionate pacifist and anti-militarist. I am against any nationalism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as did any exaggerated personality cult. I am an adherent of the ideal of democracy, although I well know the weaknesses of the democratic form of government. Social equality and economic protection of the individual appeared to me always as the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice has preserved me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all that there is.
This photograph was taken by Trude Fleischmann about 1946. It can be found as the frontispiece in Albert Einstein, 1879-1955 by Albert C. Lewis
Honestly Seek the Truth.

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Einstein's Faith
From Subtle is the Lord by Abraham Pais "Science without religion is lame, religion without science is blind." So Einstein once wrote to explain his personal creed: "A religious person is devout in the sense that he has no doubt of the significance of those superpersonal objects and goals which neither require nor are capable of rational foundation." His was not a life of prayer and worship. Yet he lived by a deep faith a faith not capabIe of rational foundation that there are laws of Nature to be discovered. His lifelong pursuit was to discover them. His realism and his optimism are illuminated by his remark: "Subtle is the Lord, but malicious He is not"( "Raffiniert ist der Herrgott aber boshaft ist er nicht." ). When asked by a colleague what he meant by that, he replied: "Nature hides her secret because of her essential loftiness, but not by means of ruse." ("Die Natur verbirgt ihr Geheimnis durch die Erhabenheit ihres Wesens, aber nicht durch List." )
This photograph of Einstein relaxing with a pipe at Huntington, Long Island in 1937 was scanned from the frontispiece of The Quotable Einstein. It is attributed to the Lotte Jacobi Archives, University of New Hampshire.
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Einstein's Faith
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The Mysterious
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The eternal mystery of the world is its comprehensibility...The fact that it is comprehensible is a miracle.
Albert Einstein quoted in Calaprice, p. 197 from Ideas and Opinions , p. 272
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The Mysterious
The following paragraph is the conclusion to the essay "The World as I See It," which is taken from the abridged edition of Einstein's book bearing the same title. In the abridged edition the essay appears on pp. 1-5.
he fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery--even if mixed with fear--that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms--it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man. I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should
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survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls. Enough for me the mystery of the eternity of life, and the inkling of the marvellous structure of reality, together with the single-hearted endeavour to comprehend a portion, be it never so tiny, of the reason that manifests itself in nature. You might also be interested in a similar statement here.
The cartoon of Einstein is by Low, 1929. It was taken from Hoffman and Dukas.
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Who possesses science and art possesses religion as well.

Wolfgang von Goethe quoted in Jammer, p. 79.
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The following short essay is taken from the abridged edition of Einstein's book The World As I See It. In this edition the essay appears on pp. 28-29.
ou will hardly find one among the profounder sort of scientific minds without a peculiar religious feeling of his own. But it is different from the religion of the naive man. For the latter God is a being from whose care one hopes to benefit and whose punishment one fears; a sublimation of a feeling similar to that of a child for its father, a being to whom one stands to some extent in a personal relation, however deeply it may be tinged with awe.
But the scientist is possessed by the sense of universal causation.

The future, to him, is every whit as necessary and determined as the past. There is nothing divine about morality, it is a purely human affair. His religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and
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acting of human beings is an utterly insignificant reflection. This feeling is the guiding principle of his life and work, in so far as he succeeds in keeping himself from the shackles of selfish desire. It is beyond question closely akin to that which has possessed the religious geniuses of all ages.
The 1954 photograph of Einstein above was taken on his 75th birthday. It comes from Louie de Broglie et al .
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The following article by Albert Einstein appeared in the New York Times Magazine on November 9, 1930 pp 1-4 under the title "Religion and Science." It has been reprinted in Ideas and Opinions , Crown Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See It, pp. 24 - 28.
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E verything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and
the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connections is usually poorly developed, the human mind creates illusory beings more or less analogous to itself on whose wills and actions these fearful happenings depend. Thus one tries to secure the favor of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed toward a mortal. In this sense I am speaking of a religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly
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caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests. Next Article Segment
The 1946 photograph of Einstein at home in Princeton, New Jersey comes from Louie de Broglie et al .
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This article appears in Einstein's Ideas and Opinions , pp.41 - 49. The first section is taken from an address at Princeton Theological Seminary, May 19, 1939. It was published in Out of My Later Years, New York: Philosophical Library, 1950. The second section is from Science, Philosophy and Religion, A Symposium, published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941.
Religious Concepts

1.
uring the last century, and part of the one before, it was widely held that there was an unreconcilable conflict between knowledge and belief. The opinion prevailed among advanced minds that it was time that belief should be replaced increasingly by knowledge; belief that did not itself rest on knowledge was superstition, and as such had to be opposed. According to this conception, the sole function of education was to open the way to thinking and knowing, and the school, as the outstanding organ for the people's education, must serve that end exclusively. ne will probably find but rarely, if at all, the rationalistic standpoint expressed in such crass form; for any sensible man would see at once how one-sided is such a statement of the position. But it is just as well to state a thesis starkly and nakedly, if one wants to clear up one's mind as to its nature.
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It is true that convictions can best be supported with experience and

clear thinking. On this point one must agree unreservedly with the extreme rationalist. The weak point of his conception is, however, this,
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that those convictions which are necessary and determinant for our conduct and judgments cannot be found solely along this solid scientific way. or the scientific method can teach us nothing else beyond how facts are related to, and conditioned by, each other.The aspiration toward such objective knowledge belongs to the highest of which man is capabIe, and you will certainly not suspect me of wishing to belittle the achievements and the heroic efforts of man in this sphere. Yet it is equally clear that knowledge of what is does not open the door directly to what should be . One can have the clearest and most complete knowledge of what is, and yet not be able to deduct from that what should be the goal of our human aspirations. Objective knowledge provides us with powerful instruments for the achievements of certain ends, but the ultimate goal itself and the longing to reach it must come from another source. And it is hardly necessary to argue for the view that our existence and our activity acquire meaning only by the setting up of such a goal and of corresponding values. The knowledge of truth as such is wonderful, but it is so little capable of acting as a guide that it cannot prove even the justification and the value of the aspiration toward that very knowledge of truth. Here we face, therefore, the limits of the purely rational conception of our existence.
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But it must not be assumed that intelligent thinking can play no part in the formation of the goal and of ethical
judgments. When someone realizes that for the achievement of an end certain means would be useful, the means itself becomes thereby an end. Intelligence makes clear to us the interrelation of means and ends. But mere thinking cannot give us a sense of the ultimate and fundamental ends. To make clear these fundamental ends and valuations, and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to perform in the social life of man. And if one asks whence derives the authority of such fundamental ends, since they cannot be stated and justified merely by reason, one can only answer: they exist in a healthy society as powerful traditions, which act upon the conduct and aspirations and judgments of the individuals; they are there, that is, as something living, without its being necessary to find justification for their existence. They come into being not through demonstration but through revelation, through the medium of powerful personalities. One must not attempt to justify them, but rather to sense their nature simply and clearly. he highest principles for our aspirations and judgments are given to us in the Jewish-Christian religious tradition. It is a very high goal which, with our weak powers, we can reach only very inadequately, but which gives a sure foundation to our aspirations and valuations. If one were to take that goal out of its religious form and look merely at its purely human side, one might state it perhaps thus: free and responsible development of the individual, so that he may place his powers freely and gladly in the service of all mankind. here is no room in this for the divinization of a nation, of a class, let alone of an individual. Are we not all children of one father, as it is said in religious language? Indeed, even the divinization of humanity, as an
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abstract totality, would not be in the spirit of that ideal. It is only to the individual that a soul is given. And the high destiny of the individual is to serve rather than to rule, or to impose himself in any other way.
If one looks at the substance rather than at the form, then one can take these words as expressing also the
fundamental democratic position. The true democrat can worship his nation as little as can the man who is religious, in our sense of the term. hat, then, in all this, is the function of education and of the school? They should help the young person to grow up in such a spirit that these fundamental principles should be to him as the air which he breathes.Teaching alone cannot do that.
If one holds these high principles clearly before one's eyes, and compares them with the life and spirit of our
times, then it appears glaringly that civilized mankind finds itself at present in grave danger, In the totalitarian states it is the rulers themselves who strive actually to destroy that spirit of humanity. In less threatened parts it is nationalism and intolerance, as well as the oppression of the individuals by economic means, which threaten to choke these most precious traditions. realization of how great is the danger is spreading, however, among thinking people, and there is much search for means with which to meet the danger--means in the field of national and international politics, of legislation, or organization in general. Such efforts are, no doubt, greatly needed. Yet the ancients knew something- which we seem to have forgotten. All means prove but a blunt instrument, if they have not behind them a living spirit. But if the longing for the achievement of the goal is powerfully alive within us, then shall we not lack the strength to find the means for reaching the goal and for translating it into deeds. Next Article Segment
The photograph shows Einstein in 1946. This picture was scanned from Albert Einstein by Johannes Wickert, Rowohlt Taschenbuch Verlag GmbH, Reinbeck bei Hamburg, 1972. Edited by Arnold V. Lesikar, Professor Emeritus Dept. of Physics, Astronomy, and Engineering Science, St. Cloud State University, St. Cloud, MN 56301-4498 Feedback to: lesikar@stcloudstate.edu
Religion and Science: Irreconcilable?
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A response to a greeting sent by the Liberal Ministers' Club of New York City. Published in The Christian Register, June, 1948. Also Published in Albert Einstein's Ideas and Opinions pp. 49 - 52.
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oes there truly exist an insuperable contradiction between religion and science? Can religion be superseded by science? The answers to these questions have, for centuries, given rise to considerable dispute and, indeed, bitter fighting. Yet, in my own mind there can be no doubt that in both cases a dispassionate consideration can only lead to a negative answer. What complicates the solution, however, is the fact that while most people readily agree on what is meant by "science," they are likely to differ on the meaning of "religion." s to science, we may well define it for our purpose as "methodical thinking directed toward finding regulative connections between our sensual experiences." Science, in the immediate, produces knowledge and, indirectly, means of action. It leads to methodical action if definite goals are set up in advance. For the function of setting up goals and passing statements of value transcends its domain. While it is true that science, to the extent of its grasp of causative connections, may reach important conclusions as to the compatibility and incompatibility of goals and evaluations, the independent and fundamental definitions regarding goals and values remain beyond science's reach. s regards religion, on the other hand, one is generally agreed that it deals with goals andevaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with man's attitude toward nature at large, with the establishing of ideals for the individual and communal life, and
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with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.
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It is this mythical, or rather this symbolic, content of the religious

traditions which is likely to come into conflict with science. This occurs whenever this religious stock of ideas contains dogmatically fixed statements on subjects which belong in the domain of science. Thus, it is of vital importance for the preservation of true religion that such conflicts be avoided when they arise from subjects which, in fact, are not really essential for the pursuance of the religious aims. Next Article Segment
This picture of Einstein comes from a magazine ad. Other than that I have no idea where the picture comes from.
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A Conversation with Gustav Bucky
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See Bucky and Weakland pp. 85 - 87. This book contains the record of various conversations between Bucky and Einstein over a thirty year period. BUCKY: It's ironic that your namc has been synonymous with science in the twentieth century, and yet there has always been a lot of controversy surrounding you in relation to religious questions. How do you account for this unusual circumstance, since science and religion are usually thought to be at odds? EINSTEIN: Well, I do not think that it is necessarily the case that science and religion are natural opposites. In fact, I think that there is a very close connection between the two. Further, I think that science without religion is lame and, conversely, that religion without science is blind. Both are important and should work hand-in-hand. It seems to mc that whoever doesn't wonder about the truth in religion and in science might as well be dead. BUCKY: So then, you consider yourself to be a religious man? EINSTEIN: I believe in mystery and, frankly, I sometimes face this mystery with great fear. In other words, I think that there are many things in the universe that we cannot perceive or penetrate and that also we experience some of the most beautiful things in life in only a very primitive form. Only in
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A Conversation with Gustav Bucky
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relation to these mysteries do I consider myself to be a religious man. But I sense these things deeply. What I cannot understand is how there could possibly be a God who would reward or punish his subjects or who could induce us to develop our will in our daily life. BUCKY: You don't believe in God, then? EINSTEIN: Ah, this is what I mean about religion and science going hand-inhand! Each has a place, but each must be relegated to its sphere. Let's assume that we are dealing with a theoretical physicist or scientist who is very well-acquainted with the different laws of the universe, such as how the planets orbit the sun and how the satellites in turn orbit around their respective planets. Now, this man who has studied and understands these different laws-how could he possibly believe in one God who would be capable of disturbing the paths of these great orbiting masses? No, the natural laws of science have not only been worked out theoretically but have been proven also in practice. I cannot then believe in this concept of an anthropomorphic God who has the powers of interfering with these natural laws. As I said before, the most beautiful and most profound religious emotion that we can experience is the sensation of the mystical. And this mysticality is the power of all true science. If there is any such concept as a God, it is a subtle spirit, not an image of a man that so many have fixed in their minds. In essence, my religion consists of a humble admiration for this illimitable superior spirit that reveals itself in the slight details that we are able to perceive with our frail and feeble minds . BUCKY: Do you think perhaps that most people need religion to keep them in check, so to speak? EINSTEIN: No, clearly not. I do not believe that a man should be restrained in his daily actions by being afraid of punishment after death or that he should do things only because in this way he will be rewarded after he dies. This does not make sense. The proper guidance during the life of a man should be the weight that he puts upon ethics and the amount of consideration that he has for others. Education has a great role to play in this respect. Religion should have nothing to do with a fear of living or a fear of death, but should instead be a striving after rational knowledge. BUCKY:
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And yet, with all of these thoughts, you are still identified strongly in the public mind as definitely Jewish and this certainly is a very traditional religion. EINSTEIN:
A Conversation with Gustav Bucky Comments Bibliography
Actually, my first religious training of any kind was in the Catholic catechism. A fluke, of course, only because the primary school that I first went to was a Catholic one. I was, as a matter of fact, the only Jewish child in the school. This actually worked to my advantage, since it made it easier for me to isolate myself from the rest of the class and find that comfort in solitude that I so cherished. BUCKY: But don't you find any discrepancy between your previous somewhat anti-religious statements and your willingness to be identified publicly as a Jew? EINSTEIN: Not necessarily. Actually it is a very difficult thing to even define a Jew. The closest that I can come to describing it is to ask you to visualize a snail. A snail that you see at the ocean consists of the body that is snuggled inside of the house which it always carries around with it. But let's picture what would happen if we lifted the shell off of the snail. Would we not still describe the unprotected body as a snail? In just the same way, a Jew who sheds his faith along the way, or who even picks up a different one, is still a Jew. BUCKY:
The photograph is the last known picture of Einstein, taken in March, 1955. The photograph was scanned from Subtle is the Lord...: The Science and the Life of Albert Einstein by Abraham Pais Edited by Arnold V. Lesikar, Professor Emeritus Dept. of Physics, Astronomy, and Engineering Science, St. Cloud State University, St. Cloud, MN 56301-4498 Feedback to: lesikar@stcloudstate.edu
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The divine reveals itself in the physical world.

Albert Einstein Z. Rosenkrantz, Albert through the Looking-Glass (Jewish National and University Library, Jerusalem, 1998), quoted in Jammer, p.51.
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Excerpted from Calaprice. See pp. 145 - 161.
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Religious Feeling in Science

E veryone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the
laws of the Universe-a spirit vastly superior to that of man.... In this way the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naive. Letter to a child who asked if scientists pray, January 24, 1936; Einstein Archive 42-601
Reverence Before Nature
In every true searcher of Nature there is a kind of religious reverence, for he finds it impossible to imagine that
he is the first to have thought out the exceedingly delicate threads that connect his perceptions.
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1920; quoted in Moszkowski, Conversations with Einstein p. 46
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The Religious Character of Science
I have found no better expression than "religious" for confidence in the rational nature of reality, insofar as it is
accessible to human reason. Whenever this feeling is absent, science degenerates into uninspired empiricism. Letter to Maurice Solovine, I January 1, 1951; Einstein Archive 21-174, 80-871, published in Letters to Solovine , p. 119.
Einstein Admits Being Religious

When asked by an astounded atheist, if he were in fact deeply religious, Einstein replied: es, you can call it that. Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible concatenations, there remains something subtle, intangible and inexplicable. Veneration for this force beyond anything that we can comprehend is my religion. To that extent I am, in point of fact, religious. H. G. Kessler, The Diary of a Cosmopolitan, (London: Weidenfeld and Nicolson, 1971), p.157; quoted in Einstein and Religion by Max Jammer (Princeton University Press, 1999) pp. 39-40.
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Superpersonal Objects and Goals

religious person is devout in the sense that he has no doubt about the significance of those superpersonal objects and goals which neither require nor are capable of rational foundation. Nature 146 (1940), p. 605
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For more on Einstein and Spinoza see this page.
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Einstein's Poem About Spinoza

From Jammer, p. 43; the complete poem is available in German in the Appendix of the book. How much do I love that noble man More than I could tell with words I fear though he'll remain alone With a holy halo of his own.

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Why Einstein Admires Spinoza

From a letter to Dr. Dagobert Runes, Sept. 8, 1932, Einstein Archive, reel 33-286, quoted in Jammer, pp. 44 - 45 When asked to write short essay on "the ethical significance of Spinoza's philosophy," Einstein replied:
I do not have the professional knowledge to write a scholarly article about Spinoza. But what I
think about this man I can express in a few words. Spinoza was the first to apply with strict consistency the idea of an all-pervasive determinism to human thought, feeling, and action. In my opinion, his point of view has not gained general acceptance by all those striving for clarity and logical rigor only because it requires not only consistency of thought, but also unusual integrity, magnamity, and modesty.
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The God of Einstein and Spinoza

From a letter to Eduard Bsching, Oct. 25, 1929, Einstein Archive, reel 33-275, quoted in Jammer, p. 51: When its author sent a book There Is No God to Einstein, Einstein replied that the book did not deal with the notion of God, but only with that of a personal God . He suggested that the book should be titled There Is No Personal God . He added further: e followers of Spinoza see out God in the wonderful order and lawfulness of all that exists and in its soul as it reveals itself in man and animal.It is a different question whether belief in a personal God should be contested. Freud endorsed this view in his latest publication. I myself would never engage in such a task. For such a belief seems to me to the lack of any transcendental outlook of life, and I wonder whether on can ever successfully render to the majority of mankind a more sublime means in order to satisfy its metaphysical needs.
the answers here

Einstein's View of God and Spinoza's

From a letter to Murray W. Gross, Apr. 26, 1947, Einstein Archive, reel 33-324, Jammer, p. 138 - 139: When question about God and religion on behalf of an aged Talmudic scholar, Einstein replied:
Morals
It seems to me that the idea of a personal God is an anthropomorphic concept which I cannot take
seriously. I feel also not able to imagine some will or goal outside the human sphere. My views are near to those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order and harmony which we can grasp humbly and only imperfectly. I believe that we have to content ourselves with our imperfect knowledge and understanding and treat values and moral obligations as a purely human problem the most important of all human problems.
Beliefs
On Loving Your Enemies

From a letter to Michele Besso, Jan. 6, 1948. Albert EinsteinMichele Besso, Correspondance 1903-1955 (Hermann, Paris, 1972) , p. 392. Einstein Archive, reel 7-382, quoted in Jammer, p.87. Jammer gives the quotation in its original German along with an English translation. I have taken the liberty of cleaning up the English, mainly by replacing "cogitative" with "cognitive" as the translation of "gedanklich." Upon a friend commending the Christian maxim "Love they enemy" Einstein replied:
I agree with your remark about loving your enemy as far as actions are concerned. But for me the
cognitive basis is the trust in an unrestricted causality. 'I cannot hate him, because he must do what he does.' That means for me more Spinoza than the prophets.
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Excerpted from Calaprice pp. 145 - 161
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Einstein's Religious Feeling

y feeling is religious insofar as I am imbued with tile consciousness of the insufficiency of the human mind to understand more deeply the harmony of the Universe which we try to formulate as "laws of nature." Letter to Beatrice Frohlich, December 17, 1952; Einstein Archive 59-797

Agnosticism
y position concerning God is that of an agnostic. I am convinced that a vivid consciousness of the primary importance of moral principles for the betterment and ennoblement of life does not need the idea of a law-giver, especially a law-giver who works on the basis of reward and punishment. Letter to M. Berkowitz, October 25, 1950; Einstein Archive 59-215
Heaven or Hell This Man Preferred Hell Forever The Choice is Totally Yours
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A Religious Nonbeliever
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I am a deeply religious nonbeliever.... This is a somewhat new kind of religion.

Letter to Hans Muehsam March 30, 1954; Einstein Archive 38-434
Thirsty4God? Who? What? When? Where? Why? Find out
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the answers here
Einstein's Religion
y religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive With our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible Universe, forms my idea of God. Quoted in the New York Times obituary April 19, 1955
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Einstein's Last Thoughts
Economics & Faith Blog Exploring faith, economics, culture In pursuit of freedom and virtue blog.acton.org Ever wondered about God Who He is Why you are?www.torquetalk.nl God -total Union with God Why Jesus is the Only Way to Union? The Answer May Surprise You.www.hallvworth

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The following is taken from Clark, p. 622 Just as he dotted the i's and crossed the t's of his scientific beliefs during the last year or so of his life, so did he recapitulate his religious convictions. To Dr. Douglas he stated: If I were not a Jew I would be a Quaker. And in an interview with Professor William Hermanns, he said: I cannot accept any concept of God based on the fear of life or the fear of death or blind faith. I cannot prove to you that there is no personal God, but if I were to speak of him I would be a liar. As to what one could believe in, the answer was simple enough. I believe in the brotherhood of man and the uniqueness of the individual. But if you ask me to prove what I believe, I can't. You know them to be true but you could spend a whole lifetime without being able to prove them. The mind can proceed only so far upon what it knows and can prove. There comes a point where the mind takes a higher plane of knowledge, but can never prove how it got there. All great discoveries have involved such a leap.
This photograph of Einstein sailing at Huntington, Long Island in 1937 was scanned from Calaprice p. 213. It is attributed to the Lotte Jacobi Archives, University of New Hampshire.
Religious Concepts
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Atheism against the law? Scientific proof that
Religion
atheism requires a belief in miracles.

anointed-one.net
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The World As I See It My Credo
Einstein's Last Thoughts Einstein's Faith Short Comments on Einstein's Faith Spinoza and Einstein Einstein's Last Thoughts
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Excerpted from Calaprice. See pp. 145 - 161.
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Philosophy and Reason
Community Bible Study In-depth Bible Study for All. Find a class in your area.
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I would not think that philosophy and reason themselves will be man's guide in the foreseeable future; however,
they will remain the most beautiful sanctuary they have always been for the select few. Letter to Benedetto Croce, June 7, 1944; Einstein Archive 34-075; also quoted in Pais, Einstein Lived Here p. 122
Online calculator, math Physics, Engineering, Mathematics Define and store your formulas
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Unbelief as Philosophy
Mere unbelief in a personal God is no philosophy at all.

Letter to V. T Aaltonen, May 7, 1952, on his opinion that belief ill a personal God is better than atheism Einstein Archive 59-059
The Society of Friends
Science and
I consider the Society of Friends the religious community which has the highest moral standards. As far as I
know, they have never made evil compromises and are always guided by their conscience. In international life,
Religious articles Italian on-line Mega Store more than 5.000
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especially, their influence seems to me very beneficial and effective. Letter to A. Chapple, Australia, February 23, 1954; Einstein Archive 59-405; also quoted in Nathan and Norden, Einstein on Peace P. 510
religious articles
Moral Worth
man's moral worth is not measured by what his religious beliefs are but rather by what emotional impulses he has received from Nature during his lifetime. To Sister Margrit Goehner, February 1955; Einstein Archive 59-831
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Miscellaneous Comments Miscellaneous Comments Bibliography
Can Tolerance be Taught? What elders can teach young people about respecting differences www.america.gov Bishop Denies Holocaust "Not one Jew killed by Gas Chambers It was all Lies, Lies, Lies!"WorldJewishCongress.org Economics & Faith Blog Exploring faith, economics, culture In pursuit of freedom and virtue blog.acton.org

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Father Son Holy Spirit History and Evolution of Trinity 78 page - Free book offer
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To take those fools in clerical garb seriously is to show them too much honor.
Einstein's comment when a rabbi was expelled from the Union of Orthodox Rabbis, because he did not believe in a personal God; Goldman, p. 51
Religious Concepts

Should the material on this page be included be part of the Einstein Science and Religion website? It was a difficult decision. Throughout most of this website we see Einstein as a kind of "secular saint"; he expounds his views on God and religion objectively and unemotionally, but with a great deal of compassion. In the present material we encounter a different Einstein more human and less of a saint an Einstein, caught up in the passions of the moment, but with his emotions nevertheless a product of his deep beliefs and concerns he is antiauthoritarian, angry at perceived injustice, passionate in defense of the Jewish people. In reading this material you should remember that Einstein is writing during an era of very widespread antisemitism. He is deeply affected by the record of Nazi cruelties against Jewish people. He writes in a world darkened by the shadow of the Holocaust. The following is taken from a letter to Rabbi Solomon Goldman; see Goldman p. 51.
Understanding the Word Break through traditional teachings to truth and the word of life.
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A man who is convinced of the truth of his religion is indeed never tolerant, and he is unable to be tolerant. At
the least, he is to feel pity for the adherent of another religion but usually it does not stop there. The faithful
Generous Giving Biblical perspectives on generosity and
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adherent of a religion will try first of all to convince those that believe in another religion and usually he goes on to hatred if he is not successful. However, hatred leads to persecution when the might of the majority is behind it.
stewardship.
www.GenerousGiving.org
In the case of a Christian clergyman the tragi-comical is found in this: that the Christian demands love from the
faithful, even love for the enemy. This demand, because it is indeed superhuman, he is unable to fulfill. Thus intolerance and hatred ring through the oily words of the clergyman. The love, which on the Christian side is the basis for the conciliatory attempt towards Judaism is the same as the love of a child for cake. That means that it contains the hope that the object of love will be eaten up. Einstein is moved here by the long history of the persecution of Jews by Christians. - ed. You can find much more on this difficult topic at this surprisingly objective Catholic website. .
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Economics & Faith Blog Exploring faith, economics, culture In pursuit of freedom and virtue blog.acton.org Genuine Religion The Second Commandment says: All assertions about God are VOID www.genuine-religion.eu Help with Homework Need help with homework? Get answers from experts Free!www.weegy.com

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Bibliography
The following are the references used in the construction of this site. 1. Brian, Denis, Einstein A Life (John Wiley & Sons, Inc., New York, 1996) 2. Bucky, Peter A. with Allen G. Weakland, The Private Albert Einstein (Andrews and McMeel, Kansas City, 1992) 3. Clark, Ronald W., Einstein: The Life and Times (World Pub. Co. , New York, 1971) 4. Calaprice, Alice, The Quotable Einstein (Princeton University Press, Princeton, New Jersey, 1996). There is a new edition of this book available under the title The New Quotable Einstein . 5. de Broglie, Louis; Louis Armand; and Pierre-Henri Simon, et al. , Einstein (Peebles Press, New York 1979) 6. Dukas, Helen and Banesh Hoffman (Editors), Albert Einstein - The Human Side (Princeton University Press, 1979) 7. Einstein, Albert, Autobiographical Notes (Open Court Publishing Company, LaSalle and Chicago, Illinois, 1979) 8. Einstein, Albert, Ideas and Opinions , (Crown Publishers, Inc., New York 1954). A 1995 edition is available . 9. Einstein, Albert, Out of My Later Years (Philosophical Library, New York, 1950). A 2005 edition is available as Albert Einstein: Out of My Later Years Through His Own Words
Religious Concepts
Thinking out of the Box Confidence-TeamworkTogether-Act Knowledge-Direction-We personalize

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Maths Help for ages 5-14 Unlimited practice in thousands of maths skills. Learn and have fun!
www.ixl.com/math
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Publish Research Papers Economics, Business,
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Bibliography
Religion 10. Einstein, Albert, The World As I See It , (Philosophical Library, New York, 1949)
Management Canadian Journals in English

www.sciedu.ca/journal
11. Goldman, Robert N., Einstein's GodAlbert Einstein's Quest as a Scientist and as a Jew to Replace a Forsaken God (Joyce Aronson Inc.; Northvale, New Jersy; 1997). There are many quotations from Einstein in this work. Unfortunately Goldman almost never gives a reference for Einstein's words. 12. Hofmann, Banesh with Helen Dukas, Albert Einstein Creator and Rebel (The Viking Press, New York, 1972) 13. Jammer, Max, Einstein and Religion (Princeton University Press, 1999) 14. Lewis, Albert C., Albert Einstein, 1879-1955 (The Humanities Research Center, The University of Texas at Austin, 1979) 15. Pais, Abraham, Subtle is the Lord The Science and the Life of Albert Einstein (Clarendon Press, Oxford, and Oxford University Press, New York, 1982) 16. White, Michael and John Gribbin, Einstein: A Life in Science (Dutton, Penguin Books USA Inc., New York, 1994)
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Some of Einstein's Writings on Science and Religion

Einstein: Science and Religion

Some of Einstein's Writings on Science and Religion

Some of Einstein's Writings on Science and Religion

Science and Religion

Some of Einstein's Writings on Science and Religion

Source for the Spinoza Reference

Einstein: Science and Religion

Source for the Spinoza Reference

Domenico Mico Idato The physical creation of Time and Space

Kryonschool The School of the New Consciousness for the

Source for the Spinoza Reference

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Becoming a Freethinker and a Scientist

Einstein: Science and Religion

Tibetan Buddhism Teachings by Buddhist Masters Get Them Here!

Becoming a Freethinker and a Scientist

Petition to the Pope Catholic bishop denies Holocaust. Show your

Becoming a Freethinker and a Scientist

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Einstein: Science and Religion

However, it must be admitted that our actual knowledge of

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The Meaning of Life

Einstein: Science and Religion

The Meaning of Life

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I was impressed by the earnestness of your struggle to find a purpose for

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Einstein's Method A Fresh Approach to Relativity & Q.M. - A scholarly inquiry...

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Einstein: Science and Religion

I do not believe in immortality of the individual, and I consider

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On Ego, Consciousness, and Eternal Life

Einstein: Science and Religion

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On Ego, Consciousness, and Eternal Life

Eternal life You can have Eternal life in Jesus Christ

Spiritual Essentials Supports your spiritual growth no matter what

On Ego, Consciousness, and Eternal Life

See Goldman, footnote pp. 92 - 93.

your path is.

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Einstein: Science and Religion

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On Buddha, Moses, and Jesus

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intellectually and ethically valuable people. From Goldman, p. 98.