Einstein said many things most made no sense. He hit upond a few things that made him famous but he was wrong about them and even admitted that he was wrong.
But as Dr. Albert Ellis PhD the grand father of cognitive therapy (the therapy that is being used all over the world) and father of REBT (Rational Behavior Therapy) has help thousands maybe millions of people with their mental sickness, said "even a raven mad man need not be completely unscientific."
Einstein died trying to prove that a god had it's hand in the evolution of the universe. His big mistake. Things were not they way he wanted them to be. He wasn't as smart as everyone believed him to be, he even had to have a schoolmate do his math for him.
Quantum physics has proved Einstein wrong.
Collected Quotes from Albert Einstein
Albert Einstein (1879-1955)
“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.
“When 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. 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.”
Albert Einstein, Autobiographical Notes, Chicago, Illinois: Open Court Publishing Company, 1979, pp 3-5.
“My 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.”
Albert Einstein in a letter to M. Berkowitz, October 25, 1950; Einstein Archive 59-215; from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, New Jersey: Princeton University Press, 2000, p. 216.
“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. 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 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.”
Albert Einstein, The World as I See It, Secaucus, New Jersy: The Citadel Press, 1999, p. 5.
“The idea of a personal God is quite alien to me and seems even na�ve.”
Albert Einstein in a letter to Beatrice Frohlich, December 17, 1952; Einstein Archive 59-797; from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, New Jersey: Princeton University Press, 2000, p. 217.
“It seems to me that the idea of a personal God is an anthropological 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 those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order 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.”
Albert Einstein, 1947; from Banesh Hoffmann, Albert Einstein Creator and Rebel, New York: New American Library, 1972, p. 95.
“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 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, upon being asked if he believed in God by Rabbi Herbert Goldstein of the Institutional Synagogue, New York, April 24, 1921, published in the New York Times, April 25, 1929; from Einstein: The Life and Times, Ronald W. Clark, New York: World Publishing Co., 1971, p. 413; also cited as a telegram to a Jewish newspaper, 1929, Einstein Archive 33-272, from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, NJ: Princeton University Press, 2000, p. 204.
“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.”
Albert Einstein, letter to a Baptist pastor in 1953; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 39.
“Why 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.”
Albert Einstein, letter to Edgar Meyer, a Swiss colleague, January 2, 1915; from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, NJ: Princeton University Press, 2000, p. 201.
“It is quite possible that we can do greater things than Jesus, for what is written in the Bible about him is poetically embellished.”
Albert Einstein; quoted in W. I. Hermanns, "A Talk with Einstein," October 1943, Einstein Archive 55-285; from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, NJ: Princeton University Press, 2000, p. 215.
“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. )
“The most important human endeavor is the striving for morality in our actions. Our inner balance and even our very existence depend on it. Only morality in our actions can give beauty and dignity to life. To make this a living force and bring it to clear consciousness is perhaps the foremost task of education. The foundation of morality should not be made dependent on myth nor tied to any authority lest doubt about the myth or about the legitimacy of the authority imperil the foundation of sound judgment and action.”
Albert Einstein, letter to a minister November 20, 1950; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 95.
“A God who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A 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 hopes of reward after death. It is therefore easy to see why the churches have always fought science and persecuted its devotees.”
Albert Einstein, "Religion and Science," in the New York Times Magazine, November 9, 1930, pp. 3-4; from Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, New Jersey: Princeton University Press, 2000, pp. 205-206.
“The religious feeling engendered by experiencing the logical comprehensibility of profound interrelations is of a somewhat different sort from the feeling that one usually calls religious. It is more a feeling of awe at the scheme that is manifested in the material universe. It does not lead us to take the step of fashioning a god-like being in our own image-a personage who makes demands of us and who takes an interest in us as individuals. There is in this neither a will nor a goal, nor a must, but only sheer being. For this reason, people of our type see in morality a purely human matter, albeit the most important in the human sphere.”
Albert Einstein, letter to a Rabbi in Chicago; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton University Press, 1981, pp. 69-70.
“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.”
Albert Einstein, replying to a letter in 1954 or 1955; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 39.
“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.”
Albert Einstein; from Peter A. Bucky, The Private Albert Einstein, Kansas City: Andrews & McMeel, 1992, p. 86.
“Scientific research is based on the idea that everything that takes place is determined by laws of 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 in responce to a child who had written him in 1936 and asked if scientists pray; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 32.
“I 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. [He was speaking of Quantum Mechanics and the breaking down of determinism.] 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.”
Albert Einstein; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 66.
“The finest emotion of which we are capable is the mystic emotion. Herein lies the germ of all art 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 sentiment. In this sense, and in this sense alone, I rank myself amoung profoundly religious men.”
“The idea of a personal God is an anthropological concept which I am unable to take seriously.”
Albert Einstein, letter to Hoffman and Dukas, 1946; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981.
“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.”
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, p. 19.
“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 Ronald W. Clark, Einstein: The Life and Times, New York: World Publishing Company, 1971, 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, 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. 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, p. 86.
“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 seem to me to be empty and devoid of meaning.”
Albert Einstein, in a letter February 5, 1921; from Albert Einstein the Human Side, Helen Dukas and Banesh Hoffman, eds., Princeton, New Jersey: Princeton University Press, 1981, p. 40.
“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 Alice Calaprice, ed., The Expanded Quotable Einstein, Princeton, New Jersey: Princeton University Press, 2000, p. 216.
“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, Westport, Connecticut: Greenwood Press, 1970, p. 25.
“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, New York: World Publishing Company, 1971, p. 425.
“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, Greenwood Pub., 1984, p. 10.
“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.”
Albert Einstein; from Gerald Holton, Einstein: History, and Other Passions, Woodbury, NY: Perseus Press, 1996, p. 172.
“His [Einstein] 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.�)”
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 exist, 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 at 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.”
* "Any intelligent fool can make things bigger, more complex, and more violent. It takes a touch of genius -- and a lot of courage -- to move in the opposite direction."
* "Imagination is more important than knowledge."
* "Gravitation is not responsible for people falling in love."
* "I want to know God's thoughts; the rest are details."
* "The hardest thing in the world to understand is the income tax."
* "Reality is merely an illusion, albeit a very persistent one."
* "The only real valuable thing is intuition."
* "A person starts to live when he can live outside himself."
* "I am convinced that He (God) does not play dice."
* "God is subtle but he is not malicious."
* "Weakness of attitude becomes weakness of character."
* "I never think of the future. It comes soon enough."
* "The eternal mystery of the world is its comprehensibility."
* "Sometimes one pays most for the things one gets for nothing."
* "Science without religion is lame. Religion without science is blind."
* "Anyone who has never made a mistake has never tried anything new."
* "Great spirits have often encountered violent opposition from weak minds."
* "Everything should be made as simple as possible, but not simpler."
* "Common sense is the collection of prejudices acquired by age eighteen."
* "Science is a wonderful thing if one does not have to earn one's living at it."
* "The secret to creativity is knowing how to hide your sources."
* "The only thing that interferes with my learning is my education."
* "God does not care about our mathematical difficulties. He integrates empirically."
* "The whole of science is nothing more than a refinement of everyday thinking."
* "Technological progress is like an axe in the hands of a pathological criminal."
* "Peace cannot be kept by force. It can only be achieved by understanding."
* "The most incomprehensible thing about the world is that it is comprehensible."
* "We can't solve problems by using the same kind of thinking we used when we created them."
* "Education is what remains after one has forgotten everything he learned in school."
* "The important thing is not to stop questioning. Curiosity has its own reason for existing."
* "Do not worry about your difficulties in Mathematics. I can assure you mine are still greater."
* "Equations are more important to me, because politics is for the present, but an equation is something for eternity."
* "If A is a success in life, then A equals x plus y plus z. Work is x; y is play; and z is keeping your mouth shut."
* "Two things are infinite: the universe and human stupidity; and I'm not sure about the the universe."
* "As far as the laws of mathematics refer to reality, they are not certain, as far as they are certain, they do not refer to reality."
* "Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the gods."
* "I know not with what weapons World War III will be fought, but World War IV will be fought with sticks and stones."
* "In order to form an immaculate member of a flock of sheep one must, above all, be a sheep."
* "The fear of death is the most unjustified of all fears, for there's no risk of accident for someone who's dead."
* "Too many of us look upon Americans as dollar chasers. This is a cruel libel, even if it is reiterated thoughtlessly by the Americans themselves."
* "Heroism on command, senseless violence, and all the loathsome nonsense that goes by the name of patriotism -- how passionately I hate them!"
* "No, this trick won't work...How on earth are you ever going to explain in terms of chemistry and physics so important a biological phenomenon as first love?"
* "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 mind."
* "Yes, we have to divide up our time like that, between our politics and our equations. But to me our equations are far more important, for politics are only a matter of present concern. A mathematical equation stands forever."
* "The release of atom power has changed everything except our way of thinking...the solution to this problem lies in the heart of mankind. If only I had known, I should have become a watchmaker."
* "Great spirits have always found violent opposition from mediocrities. The latter cannot understand it when a man does not thoughtlessly submit to hereditary prejudices but honestly and courageously uses his intelligence."
* "The most beautiful thing we can experience is the mysterious. It is the source of all true art and all science. He to whom this emotion is a stranger, who can no longer pause to wonder and stand rapt in awe, is as good as dead: his eyes are closed."
* "A man's ethical behavior should be based effectually on sympathy, education, and social ties; no religious basis is necessary. Man would indeeded be in a poor way if he had to be restrained by fear of punishment and hope of reward after death."
* "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."
* "Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion."
* "You see, wire telegraph is a kind of a very, very long cat. You pull his tail in New York and his head is meowing in Los Angeles. Do you understand this? And radio operates exactly the same way: you send signals here, they receive them there. The only difference is that there is no cat."
* "One had to cram all this stuff into one's mind for the examinations, whether one liked it or not. This coercion had such a deterring effect on me that, after I had passed the final examination, I found the consideration of any scientific problems distasteful to me for an entire year."
* "...one of the strongest motives that lead men to art and science is escape from everyday life with its painful crudity and hopeless dreariness, from the fetters of one's own ever-shifting desires. A finely tempered nature longs to escape from the personal life into the world of objective perception and thought."
* "He who joyfully marches to music rank and file, has already earned my contempt. He has been given a large brain by mistake, since for him the spinal cord would surely suffice. This disgrace to civilization should be done away with at once. Heroism at command, how violently I hate all this, how despicable and ignoble war is; I would rather be torn to shreds than be a part of so base an action. It is my conviction that killing under the cloak of war is nothing but an act of murder."
* "A human being is a part of a whole, called by us _universe_, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest... a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."
* "Not everything that counts can be counted, and not everything that can be counted counts." (Sign hanging in Einstein's office at Princeton)