"the word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable but still primitive legends which are nevertheless pretty childish.''
"I believe in Spinoza's God, who reveals Himself in the lawful harmony of the world, not in a God Who concerns Himself with the fate and the doings of mankind."
Brian, Dennis (1996), Einstein: A Life, New York: John Wiley & Sons, ISBN 0-471-11459-6
"It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it."
Albert Einstein, in a letter March 24, 1954; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 43.
"I am a deeply religious nonbeliever.… This is a somewhat new kind of religion."
Albert Einstein, in a letter to Hans Muehsam, March 30, 1954; Einstein Archive 38-434; from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, NJ: Princeton University Press, 2000, p. 218.
"I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modeled after our own — a God, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear or ridiculous egotisms."
Albert Einstein, quoted in The New York Times obituary, April 19, 1955; from George Seldes, ed., The Great Thoughts, New York: Ballantine Books, 1996, p. 134.)
"A person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires and is preoccupied with thoughts, feelings and aspirations to which he clings because of their super-personal value ... regardless of whether any attempt is made to unite this content with a Divine Being, for otherwise it would not be possible to count Buddha and Spinoza as religious personalities. Accordingly a religious person is devout in the sense that he has no doubt of the significance of those super-personal objects and goals which neither require nor are capable of rational foundation...In this sense religion is the age-old endeavour of mankind to become clearly and completely conscious of these values and goals, and constantly to strengthen their effects."
"Great spirits will always experience opposition from mediocre minds".
"What is more, god is a being with infinitely many attributes, each of which is itself infinite, upon which no limits of any kind can be imposed. So Spinoza argued that infinite substance must be indivisible, eternal, and unitary. There can be only one such substance, "god or nature," in which everything else is wholly contained. Thus, Spinoza is an extreme monist, for whom "Whatever is, is in god." Every mind and every body, every thought and every movement, all are nothing more than aspects of the one true being. Thus, god is an extended as well as a thinking substance."
If this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself.
How can this be combined with the goodness and righteousness ascribed to Him?
-Out Of My Later Years
It is quite clear to me that the religious paradise of youth, which [I] lost, was a first attempt to free myself from the chains of the 'merely personal,' from an existence which is dominated by wishes, hopes, and primitive feelings.
- quoted in Einstein, History, and Other Passions
cannot conceive of a personal God who would directly influence the actions of individuals, or would directly sit in judgment on creatures of his own creation. I cannot do this in spite of the fact that mechanistic causality has, to a certain extent, been placed in doubt by modern science. My religiosity consists in a humble admiration of the infinitely superior spirit that reveals itself in the little that we, with our weak and transitory understanding, can comprehend of reality. Morality is of the highest importance -- but for us, not for God.
-The Human Side, edited by Helen Dukas & Banesh Hoffman
man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death.
"Religion and Science," New York Times Magazine, November 9, 1930
If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed. The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge. ...
- All the Questions You Ever Wanted to Ask American Atheists, by Madalyn Murray O'Hair
T]he scientist is possessed by the sense of universal causation... 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 acting of human beings is an utterly insignificant reflection... It is beyond question closely akin to that which has possessed the religious geniuses of all ages.
- The World As I See It (1949)
I have repeatedly said that in my opinion the idea of a personal God is a childlike one. You may call me an agnostic, but I do not share the crusading spirit of the professional atheist whose fervor is mostly due to a painful act of liberation from the fetters of religious indoctrination received in youth. I prefer an attitude of humility corresponding to the weakness of our intellectual understanding of nature and of our own being.
- to Guy H. Raner Jr., Sept. 28, 1949, quoted by Michael R. Gilmore in Skeptic magazine, Vol. 5, No.2
Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.
- New York Times Magazine, November 9, 1930
"Science without religion is lame, religion without science is blind."
"My 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.
Einstein on god
Einstein Letter on his disbelief goes for $400,000 at auction
THE NEW YORK TIMES
Published: May 17, 2008
From the grave, Albert Einstein poured gasoline on the culture wars between science and religion this week.
A letter the physicist wrote in 1954 to the philosopher Eric Gutkind, in which he described the Bible as “pretty childish” and scoffed at the notion that the Jews could be a “chosen people,” sold for $404,000 at an auction in London. That was 25 times the presale estimate.
The Associated Press quoted Rupert Powell, the managing director of Bloomsbury Auctions, as describing the unidentified buyer as having “a passion for theoretical physics and all that that entails.” Among the unsuccessful bidders, according to The Guardian newspaper, was Oxford evolutionary biologist Richard Dawkins, an outspoken atheist.
The price makes the Gutkind letter one of the best sellers among Einstein manuscripts. That $404,000 is only a little less than the $442,500 paid for the entire collection of 53 love letters between Einstein and his first wife, Mileva Maric, at an auction at Christie’s in New York in 1996. At that same auction a paper by Einstein and his best friend, Michele Besso, attempting a calculation that would later be a pivotal piece of his crowning achievement, the General Theory of Relativity, went for $398,500.
Diana L. Kormos-Buchwald, a historian at the California Institute of Technology and head of the Einstein Papers project, said she was not surprised that the Gutkind letter, which was known to Einstein scholars, fetched such a high price.
“It is an important expression of Einstein’s thoughts and views on religion, on Judaism, on his views about God and religious texts,” she wrote in an e-mail message. She said the letter, which was not written for publication, was “concise and unvarnished” and more straightforward than the metaphors he usually turned to in public.
Gerald Holton, a historian of science at Harvard and a longtime Einstein expert, also was not surprised. He said Einstein’s marketability had been improved by the last few years of hoopla about the 100th anniversary of relativity, which included his selection as Time magazine’s Man of the Century in 2000, and several new biographies. Dr. Holton described the letter as “a feat of eloquent Credo in short form.”
Einstein, as he says in his autobiographical notes, lost his religion at the age of 12, concluding that it was all a lie, and he never looked back. But he never lost his religious feeling about the apparent order of the universe or his intuitive connection with its mystery, which he savored. “The most incomprehensible thing about the universe is its comprehensibility,” he once said.
“If something is in me that can be called religious,” he wrote in another letter, in 1954, “then it is the unbounded admiration for the structure of the world so far as science can reveal it.”
Einstein consistently characterized the idea of a personal God who answers prayers as naive, and life after death as wishful thinking. But his continual references to God — as a metaphor for physical law; in his famous rebuke to quantum mechanics, “God doesn’t play dice”; and in lines like the endlessly repeated, “ Science without religion is lame, religion without science is blind” — has led some wishful thinkers to try to put him in the camp of some kind of believer or even, not long ago, to paint him as an advocate of intelligent design.
Trying to distinguish between a personal God and a more cosmic force, Einstein described himself as an “agnostic” and “not an atheist,” which he associated with the same intolerance as religious fanatics. “They are creatures who — in their grudge against the traditional ‘opium for the people’ — cannot bear the music of the spheres.”
The problem of God, he said, “is too vast for our limited minds.”
Einstein’s latest words offer scant comfort to the traditionally faithful.
In the letter, according to the A.P. account, he wrote that “the word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honorable but still primitive legends which are nevertheless pretty childish.”
As for his fellow Jews, he said that Judaism, like all other religions, was “an incarnation of the most childish superstitions.”
He claimed a deep affinity with the Jewish people, he said, but “as far as my experience goes they are also no better than other human groups, although they are protected from the worst cancers by a lack of power. Otherwise I cannot see anything ‘chosen’ about them.”
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