The Portable Atheist: Essential Readings for the Nonbeliever (29 page)

—Albert Einstein,
Science, Philosophy, and Religion
, a 1934 symposium published by the Conference on Science, Philosophy, and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941; from Einstein’s
Out of My Later Years
, Westport, Connecticut: Greenwood Press, 1970, pp. 29–30.

“I cannot believe that God plays dice with the cosmos.”

—Albert Einstein on quantum mechanics, published in the
London Observer
, April 5, 1964; also quoted as “God does not play dice with the world,” in
Einstein: The Life and Times
, Ronald W. Clark, New York: World Publishing Co., 1971, Chapter 3.

“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.”

—Albert Einstein; from
Einstein: The Life and Times
, p. 622.

“During the youthful period of mankind’s spiritual evolution human fantasy created gods in man’s own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.

“Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, 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?

“The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God. It is the aim of science to establish general rules which determine the reciprocal connection of objects and events in time and space. For these rules, or laws of nature, absolutely general validity is required—not proven. It is mainly a program, and faith in the possibility of its accomplishment in principle is only founded on partial successes. But hardly anyone could be found who would deny these partial successes and ascribe them to human self-deception. The fact that on the basis of such laws we are able to predict the temporal behavior of phenomena in certain domains with great precision and certainty is deeply embedded in the consciousness of the modern man, even though he may have grasped very little of the contents of those laws. He need only consider that planetary courses within the solar system may be calculated in advance with great exactitude on the basis of a limited number of simple laws. In a similar way, though not with the same precision, it is possible to calculate in advance the mode of operation of an electric motor, a transmission system, or of a wireless apparatus, even when dealing with a novel development.

“To be sure, when the number of factors coming into play in a phenomenological complex is too large, scientific method in most cases fails us. One need only think of the weather, in which case prediction even for a few days ahead is impossible. Nevertheless no one doubts 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 prediction because of the variety of factors in operation, not because of any lack of order in nature.

“We have penetrated far less deeply into the regularities obtaining within the realm of living things, but deeply enough nevertheless to sense at least the rule of fixed necessity. One need only think of the systematic order in heredity, and in the effect of poisons, as for instance alcohol, on the behavior of organic beings. What is still lacking here is a grasp of connections of profound generality, but not a knowledge of order in itself.

“The 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.

“But I am persuaded that such behavior 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. 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 worthy task.”

—Albert Einstein,
Science, Philosophy, and Religion
; from Einstein’s
Out of My Later Years
, pp. 26–29.

“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.”

—Albert Einstein; from Peter A. Bucky,
The Private Albert Einstein
, Kansas City: Andrews & McMeel, 1992, Chapter 10.

“The 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 combinations of sensory impressions, the concept of a soul without a body seems to me to be empty and devoid of meaning.”

—Albert Einstein, in a letter February 5, 1921; from
Albert Einstein, the Human Side
, Chapter 5.

“Mere unbelief in a personal God is no philosophy at all.”

—Albert Einstein, letter to V. T. Aaltonen, May 7, 1952, Einstein Archive 59–059; from
The Expanded Quotable Einstein
, Chapter 28.

“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.”

—Albert Einstein, to Guy H. Raner, Jr., September 28, 1949; from Michael R. Gilmore, “Einstein’s God: Just What Did Einstein Believe About God?,”
Skeptic
, 1997, 5(2): 64.

“For science can only ascertain what
is
, but not what
should be
, and outside of its domain value judgments of all kinds remain necessary. Religion, on the other hand, deals only with evaluations of human thought and action: it cannot justifiably speak of facts and relationships between facts.”

—Albert Einstein,
Out of My Later Years
, Chapter 4.

“In view of such harmony in the cosmos which I, with my limited human mind, 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.”

—Albert Einstein, according to the testimony of Prince Hubertus of Lowenstein; as quoted by Ronald W. Clark,
Einstein: The Life and Times
, Chapter 44.

“I received your letter of June 10th. I have never talked to a Jesuit priest in my life and I am astonished by the audacity to tell such lies about me. From the viewpoint of a Jesuit priest I am, of course, and have always been an atheist. Your counter-arguments seem to me very correct and could hardly be better formulated. It is always misleading to use anthropomorphical concepts in dealing with things outside the human sphere—childish analogies. We have to admire in humility the beautiful harmony of the structure of this world as far—as we can grasp it. And that is all.”

—Albert Einstein, to Guy H. Raner, Jr., July 2, 1945, responding to a rumor that a Jesuit priest had caused Einstein to convert from atheism; from Michael R. Gilmore, “Einstein’s God: Just What Did Einstein Believe About God?,”
Skeptic
, 1997, 5(2): 62.

“I 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.”

—Albert Einstein in a letter, 1954; from Paul Blanshard,
American Freedom and Catholic Power
, New Jersey: Greenwood Publishing, 1984, Chapter 2.

“His [Einstein] was not a life of prayer and worship. Yet he lived by a deep faith—a faith not capable 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
).”

—Abraham Pais,
Subtle Is the Lord: The Science and the Life of Albert Einstein
, Oxford University Press, New York, 1982.

“However, Einstein’s God was not the God of most other men. When he wrote of religion, as he often did in middle and later life, he tended to adopt the belief of Alice’s Red Queen that ‘words mean what you want them to mean,’ and to clothe with different names what to more ordinary mortals—and to most Jews—looked like a variant of simple agnosticism. Replying in 1929 to a cabled inquiry from Rabbi Goldstein of New York, he said that he believed ‘in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and actions of men.’ And it is claimed that years later, asked by Ben-Gurion whether he believed in God, ‘even he, with his great formula about energy and mass, agreed that there must be something behind the energy.’ No doubt. But much of Einstein’s writing gives the impression of belief in a God even more intangible and impersonal than a celestial machine minder, running the universe with indisputable authority and expert touch. Instead, Einstein’s God appears as the physical world itself, with its infinitely marvelous structure operating at atomic level with the beauty of a craftsman’s wristwatch, and at stellar level with the majesty of a massive cyclotron. This was belief enough. It grew early and rooted deep. Only later was it dignified by the title of cosmic religion, a phrase which gave plausible respectability to the views of a man who did not believe in a life after death and who felt that if virtue paid off in the earthly one, then this was the result of cause and effect rather than celestial reward. Einstein’s God thus stood for an orderly system obeying rules which could be discovered by those who had the courage, imagination, and persistence to go on searching for them. It was to this past which he began to turn his mind soon after the age of twelve. The rest of his life everything else was to seem almost trivial by comparison.”

—Ronald W. Clark,
Einstein: The Life and Times
, New York: World Publishing, 1971, pp. 19–20.

“That a man can take pleasure in marching in formation to the strains of a band is enough to make me despise him. He has only been given his big brain by mistake; a backbone was all he needed. This plague-spot of civilization ought to be abolished with all possible speed.”

“A hundred times every day I remind myself that my inner and outer life depend on the labors of other men, living and dead, and that I must exert myself in order to give in the measure as I have received and am still receiving.”

—Albert Einstein