爱因斯坦至理名言 Albert Einstein Quotes

Science, Philosophy and Religion: a Symposium (1941) ch. 13

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\far as the laws of mathematics refer to reality, they are not certain, and as far as they are certain, they do not refer to reality. \

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\free beings admiring, asking and observing, there we enter the realm of Art and Science\

\the number of factors coming into play in a phenomenological complex is too large scientific method in most cases fails. One need only think of the weather, in which case the prediction even for a few days ahead is impossible. Neverthess, noone doub ts that we are confronted with a causal connection whose causal components are in the main known to us. Occurrences in this domain are beyond the reach of exact perdiction because of the variety of factors in operation, not because of any lack of order in nature.\

\nature, and therefore this holds for the action of people. For this reason, a research scientist will hardly be inclined to believe that events could be i nfluenced by a prayer, i.e. by a wish addressed to a Supernatural Being.\

[Albert Einstein, 1936, responding to a child who wrote and asked if scientists pray. Source: \

\the motives that have led them hither. Many take to science out of a joyful sense of superior intellectual power; science is their own special sport to which t hey look for vivid experience and the satisfaction of ambition; many others are to be found in the temple who have offered the products of their brains on this altar for purely utilitarian purposes. Were an angel of the Lord to come and drive all the peop le belonging to these two categories out of the temple, the assemblage would be seriously depleted, but there would still be some men, of both present and past times, left inside\

\electron has spin, location and so forth even when it is not being measured. I like to think that the moon is there even if I am not looking at it.\

\toward ennobling man's life, lifting it from the sphere of mere physical existence and leading the individual towards freedom.\

\teaches us the connection between the different descriptions of one and the same reality\

\The reason, I think, is that a normal adult never stops to think about problems of space and time. These are things which he has thought about as a child. Bu t my intellectual development was retarded,as a result of which I began to wonder about space and time only when I had already grown up.\

\hour, and it seems like a minute. THAT'S relativity.\

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covered is curved. I was lucky enough to have spotted it.\\

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\I were not a physicist, I would probably be a musician. I often think in music. I live my daydreams in music. I see my life in terms of music. ... I get most joy in life out of music.\

\1929 issue of The Saturday Evening Post.

\knowledge. Knowledge is limited. Imagination encircles the world.\

\1929 issue of The Saturday Evening Post.

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\all that is necessary.\

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This is a story I heard as a freshman at the University of Utah when Dr. Henry Eyring was still teaching chemistry there. Many years before he and Dr. Einstein were colleagues. As they walked together they noted an unusual plant growing along a garden walk. Dr. Eyring asked Dr. Einstein if he knew what the plant was. Einstein did not, and together they consulted a gardener. The gardener indicated the plant was green beans and forever afterwards Eyring said Einstein didn't know beans

\I examine myself and my methods of thought, I come to the conclusion that the gift of fantasy has meant more to me than my talent for absorbing positive knowledge.\

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\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, obituary in New York Times, 19 April 1955]

\religion of the future will be a cosmic religion. The religion which based on experience, which refuses dogmatic. If there's any religion that would cope the scientific needs it will be Buddhism....\

\we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or ab surd egoism, cherish such thoughts. I am satisfied with the mystery of the eternity of life and with the awareness and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature.\

[Albert Einstein,_The World as I See It_]

\personality.\

\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 aspir ations and valuations. If one were to take that goal out of 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. ... 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 otherway.\

\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 i ndividual, seems to me precisely the most important function which religion has to form in the social life of man.\

\toward ennobling man's life, lifting it from the sphere of mere physical existence and leading the individual towards freedom.\

\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.\

[Albert Einstein, \

\mystical trend of our time, which shows itself particularly in the rampant growth of the so-called Theosophy and Spiritualism, is for me no more than a symptom of weakness and confusion. Since our inner experiences consist of reproductions, and comb inations of sensory impressions, the concept of a soul without a body seem to me to be empty and devoid of meaning.\

\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, 1954, from \Einstein: The Human Side\edited by Helen Dukas and Banesh Hoffman, Princeton University Press]

\am convinced that some political and social activities and practices of the Catholic organizations are detrimental and even dangerous for the community as a whole, here and everywhere. I mention here only the fight against birth control at a time when overpopulation in various countries has become a serious threat to the health of people and a grave obstacle to any attempt to organize peace on this planet.\[ letter, 1954]

\nature, and therefore this holds for the action 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.\

[Albert Einstein, 1936, responding to a child who wrote and asked if scientists pray. Source:

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\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, b een placed in doubt by modern science. [He was speaking of Quantum Mechanics and the breaking down of determinism.] My religiosity consists in a humble admiratation of the infinitely superior spirit that reveals itself in the little that we, with our we ak and transitory understanding, can comprehend of reality. Morality is of the highest importance -- but for us, not for God.\

[Albert Einstein, from \Einstein: The Human Side\edited by Helen Dukas and Banesh Hoffman, Princeton University Press]

\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.\

\and all true science. Anyone to whom this feeling is alien, who is no longer capable of wonderment and lives in a state of fear is a dead man. To know that what is impenatrable for us really exists and manifests itself as the highest wisdom and the most radiant beauty, whose gross forms alone are intelligible to our poor faculties - this knowledge, this feeling ... that is the core of the true religious sent iment. In this sense, and in this sense alone, I rank myself amoung profoundly religious men.\

\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 div ine will exist as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with the natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in wh ich scientific knowledge has not yet been able to set foot. But I am persuaded that such behaviour on the part of the representatives of religion would not only be unworthy but also fatal. For a doctrine which is able 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 .... If it is one of the goals of religions to liberate maknind as far as possible from the bondage of egocentric cravings, desires, and fears, s cientific reasoning can aid religion in another sense. Although it is true that it is the goal of science to discover (the) rules which permit the association and foretelling of facts, this is not its only aim. It also seeks to reduce the connections disc overed to the smallest possible number of mutually independent conceptual elements. It is in this striving after the rational unification of the manifold that it encounters its greatest successes, even though it is precisely this attempt which causes it t o run the greatest risk of falling a prey to illusion. But whoever has undergone the intense experience of successful advances made in this domain, is moved by the profound reverence for the rationality made manifest in existence. By way of the understand ing he achieves a far reaching emancipation from the shackles of personal hopes and desires, and thereby attains that humble attitude of mind toward the grandeur of reason, incarnate in existence, and which, in its profoundest depths, is inaccessible to m an. This attitude, however, appears to me to be religious in the highest sense of the word. And so it seems to me that science not only purifies the religious imulse of the dross of its anthropomorphism but also contibutes to a religious spiritualisation of our understanding of life.\