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Wednesday, September 26, 2018

Religious and philosophical views of Albert Einstein

From Wikipedia, the free encyclopedia
 

Albert Einstein's religious views have been widely studied and often misunderstood. Einstein stated that he believed in the pantheistic God of Baruch Spinoza. He did not believe in a personal God who concerns himself with fates and actions of human beings, a view which he described as naïve. He clarified however that, "I am not an atheist", preferring to call himself an agnostic, or a "religious nonbeliever." Einstein also stated he did not believe in life after death, adding "one life is enough for me." He was closely involved in his lifetime with several humanist groups.

Religious beliefs

Einstein used many labels to describe his religious views, including "agnostic", "religious nonbeliever" and a "pantheistic" believer in "Spinoza's God". Einstein believed the problem of God was the "most difficult in the world"—a question that could not be answered "simply with yes or no." He conceded that, "the problem involved is too vast for our limited minds."

Early childhood

Einstein was raised by secular Jewish parents, and attended a local Catholic public elementary school in Munich. In his Autobiographical Notes, Einstein wrote that he had gradually lost his faith early in childhood:
. . . 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.

Personal God

Einstein expressed his skepticism regarding the existence of an anthropomorphic God, such as the God of Abrahamic religions, often describing this view as "naïve" and "childlike". In a 1947 letter he stated, "It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously." In a letter to Beatrice Frohlich on 17 December 1952, Einstein stated, "The idea of a personal God is quite alien to me and seems even naïve."

Prompted by his colleague L. E. J. Brouwer Einstein read the philosopher Eric Gutkind's book Choose Life, a discussion of the relationship between Jewish revelation and the modern world. On January 3, 1954 Einstein sent the following reply to Gutkind, "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…. For me the Jewish religion like all other religions is an incarnation of the most childish superstitions."

On 22 March 1954 Einstein received a letter from Joseph Dispentiere, an Italian immigrant who had worked as an experimental machinist in New Jersey. Dispentiere had declared himself an atheist and was disappointed by a news report which had cast Einstein as conventionally religious. Einstein replied on 24 March 1954:
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.
In his book Ideas and Opinions Einstein stated, "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 December 1922 Einstein said the following on the idea of a saviour, "Denominational traditions I can only consider historically and psychologically; they have no other significance for me.

Pantheism and Spinoza's God

Einstein had explored the idea that humans could not understand the nature of God. In an interview published in George Sylvester Viereck's book Glimpses of the Great (1930), Einstein responded to a question about whether or not he defined himself as a pantheist. He explained:
Your question is the most difficult in the world. It is not a question I can answer simply with yes or no. I am not an Atheist. I do not know if I can define myself as a Pantheist. The problem involved is too vast for our limited minds. May I not reply with a parable? The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations. I am fascinated by Spinoza's Pantheism. I admire even more his contributions to modern thought. Spinoza is the greatest of modern philosophers, because he is the first philosopher who deals with the soul and the body as one, not as two separate things.
Einstein stated, "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."

On 24 April 1929, Einstein cabled Rabbi Herbert S. Goldstein in German: "I believe 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 the doings of mankind." He expanded on this in answers he gave to the Japanese magazine Kaizō in 1923:
Scientific research can reduce superstition by encouraging people to think and view things in terms of cause and effect. Certain it is that a conviction, akin to religious feeling, of the rationality and intelligibility of the world lies behind all scientific work of a higher order. [...] This firm belief, a belief bound up with a deep feeling, in a superior mind that reveals itself in the world of experience, represents my conception of God. In common parlance this may be described as "pantheistic" (Spinoza).

Agnosticism, atheism, and deism

Einstein called himself an agnostic rather than an atheist, stating: "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." In an interview published by the German poet George Sylvester Viereck, Einstein stated, "I am not an Atheist." According to Prince Hubertus, Einstein said, "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."

In 1945 Guy Raner, Jr. wrote a letter to Einstein, asking him if it was true that a Jesuit priest had caused Einstein to convert from atheism. Einstein replied, "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. ... 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."

In a 1950 letter to M. Berkowitz, Einstein stated that "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."

According to biographer Walter Isaacson, Einstein was more inclined to denigrate atheists than religious people. Einstein said in correspondence, "[T]he fanatical atheists...are like slaves who are still feeling the weight of their chains which they have thrown off after hard struggle. They are creatures who—in their grudge against the traditional 'opium of the people'—cannot hear the music of the spheres." Although he did not believe in a personal God, he indicated that he would never seek to combat such belief because "such a belief seems to me preferable to the lack of any transcendental outlook."

Belief in an afterlife

On 17 July 1953 a woman who was a licensed Baptist pastor sent Einstein a letter asking if he had felt assured about attaining everlasting life with the Creator. Einstein replied, "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." This sentiment was also expressed in Einstein's book The World as I See It, "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 ever so tiny, of the reason that manifests itself in nature."

Einstein was averse to the Abrahamic conception of Heaven and Hell, particularly as it pertained to a system of everlasting reward and punishment. In a 1915 letter to the Swiss physicist Edgar Meyer Einstein wrote, "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." He also stated, "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."

Part of Einstein's tension with the Abrahamic afterlife was his belief in determinism and his rejection of free will. Einstein stated, "The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events —- that is, if he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. 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 goes through."

Cosmic spirituality

In 1930 Einstein published a widely discussed essay in The New York Times Magazine about his beliefs. With the title "Religion and Science," Einstein distinguished three human impulses which develop religious belief: fear, social or moral concerns, and a cosmic religious feeling. A primitive understanding of causality causes fear, and the fearful invent supernatural beings analogous to themselves. The desire for love and support create a social and moral need for a supreme being; both these styles have an anthropomorphic concept of God. The third style, which Einstein deemed most mature, originates in a deep sense of awe and mystery. He said, the individual feels "the sublimity and marvelous order which reveal themselves in nature ... and he wants to experience the universe as a single significant whole." Einstein saw science as an antagonist of the first two styles of religious belief, but as a partner in the third. He maintained, "even though the realms of religion and science in themselves are clearly marked off from each other" there are "strong reciprocal relationships and dependencies" as aspirations for truth derive from the religious sphere. He continued:
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. It seems to me that what is important is the force of this superpersonal content ... 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 endeavor of mankind to become clearly and completely conscious of these values and goals and constantly to strengthen and extend their effect. If one conceives of religion and science according to these definitions then a conflict between them appears impossible. For science can only ascertain what is, but not what should be...
An understanding of causality was fundamental to Einstein's ethical beliefs. In Einstein's view, "the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science," for religion can always take refuge in areas that science can not yet explain. It was Einstein's belief that in the "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" and cultivate the "Good, the True, and the Beautiful in humanity itself."

Catholic Cardinal William Henry O'Connell spoke about Einstein's perceived lack of belief, "The outcome of this doubt and befogged speculation about time and space is a cloak beneath which hides the ghastly apparition of atheism." A Bronx Rabbi criticized both the Cardinal and Einstein for opining on matters outside their expertise: "Einstein would have done better had he not proclaimed his nonbelief in a God who is concerned with fates and actions of individuals. Both have handed down dicta outside their jurisdiction." The Catholic priest and broadcaster Fulton Sheen—whose intellect Einstein admired, even calling him "one of the most intelligent people in today's world"—described Einstein's New York Times Magazine article "the sheerest kind of stupidity and nonsense".

In his 1934 book The World as I See It, Einstein expanded on his religiosity, "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."

In 1936 Einstein received a letter from a young girl in the sixth grade. She had asked him, with the encouragement of her teacher, if scientists pray. Einstein replied in the most elementary way he could:
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, everyone 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, 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.”
Einstein characterized himself as "devoutly religious" in the following sense, "The most beautiful emotion we can experience is the mystical. It is the power of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead. To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling, is at the center of true religiousness. In this sense, and in this sense only, I belong to the rank of devoutly religious men."

In December 1952, he commented on what inspires his religiosity, "My feeling is religious insofar as I am imbued with the insufficiency of the human mind to understand more deeply the harmony of the universe which we try to formulate as 'laws of nature.'" In a letter to Maurice Solovine Einstein spoke about his reasons for using the word "religious" to describe his spiritual feelings, "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. (But) I have not found a better expression than 'religious' for the trust in the rational nature of reality that is, at least to a certain extent, accessible to human reason."

Einstein frequently referred to his belief system as "cosmic religion" and authored an eponymous article on the subject in 1954, which later became his book Ideas and Opinions in 1955. The belief system recognized a "miraculous order which manifests itself in all of nature as well as in the world of ideas," devoid of a personal God who rewards and punishes individuals based on their behavior. It rejected a conflict between science and religion, and held that cosmic religion was necessary for science. For Einstein, "science without religion is lame, religion without science is blind." He told William Hermanns in an interview that "God is a mystery. But a comprehensible mystery. I have nothing but awe when I observe the laws of nature. There are not laws without a lawgiver, but how does this lawgiver look? Certainly not like a man magnified." He added with a smile "some centuries ago I would have been burned or hanged. Nonetheless, I would have been in good company." Einstein devised a theology for the cosmic religion, wherein the rational discovery of the secrets of nature is a religious act. His religion and his philosophy were integral parts of the same package as his scientific discoveries.

Jewish identity

In a letter to Eric Gutkind dated 3 January 1954, Einstein wrote in German, "For me the Jewish religion like all others is an incarnation of the most childish superstitions. And the Jewish people to whom I gladly belong and with whose mentality I have a deep affinity have no different quality for me than all other people. 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."

In an interview published by Time magazine with George Sylvester Viereck, Einstein spoke of his feelings about Christianity. Born in Germany, Viereck supported National Socialism but he was not anti-semitic. And like Einstein he was a pacifist. At the time of the interview Einstein was informed that Viereck was not Jewish, but stated that Viereck had "the psychic adaptability of the Jew," making it possible for Einstein to talk to him "without barrier." Viereck began by asking Einstein if he considered himself a German or a Jew, to which Einstein responded, "It's possible to be both." Viereck moved along in the interview to ask Einstein if Jews should try to assimilate, to which Einstein replied "We Jews have been too eager to sacrifice our idiosyncrasies in order to conform." Einstein was then asked to what extent he was 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." Einstein was then asked if he accepted the historical existence of Jesus, to which he replied, "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."

In a conversation with the Dutch poet Willem Frederik Hermans Einstein stressed that, "I seriously doubt that Jesus himself said that he was God, for he was too much a Jew to violate that great commandment: Hear O Israel, the Eternal is our God and He is one!' and not two or three." Einstein lamented, "Sometimes I think it would have been better if Jesus had never lived. No name was so abused for the sake of power!" In his 1934 book The World as I See It he expressed his belief that "if one purges the Judaism of the Prophets and Christianity as Jesus Christ 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." Later in a 1943 interview Einstein added, "It is quite possible that we can do greater things than Jesus, for what is written in the Bible about him is poetically embellished."

Einstein interpreted the concept of a Kingdom of God as referring to the best people. "I have always believed that Jesus meant by the Kingdom of God the small group scattered all through time of intellectually and ethically valuable people."

In the last year of his life he said "If I were not a Jew I would be a Quaker."

Views of the Christian churches

The only Jewish school in Munich had been closed in 1872 for want of students, and in the absence of an alternative Einstein attended a Catholic elementary school. He also received Jewish religious education at home, but he did not see a division between the two faiths, as he perceived the "sameness of all religions". Einstein was equally impressed by the stories of the Hebrew Bible and the Passion of Jesus. According to biographer Walter Isaacson, Einstein immensely enjoyed the Catholic religion courses which he received at the school. The teachers at his school were liberal and generally made no distinction between student's religions, although some harbored an innate but mild antisemitism. Einstein later recalled an incident involving a teacher who particularly liked him, "One day that teacher brought a long nail to the lesson and told the students that with such nails Christ had been nailed to the Cross by the Jews" and that "Among the children at the elementary school anti-Semitism was prevalent...Physical attacks and insults on the way home from school were frequent, but for the most part not too vicious." Einstein noted, "That was at a Catholic school; how much worse the antisemitism must be in other Prussian schools, one can only imagine." He would later in life recall that "The religion of the fathers, as I encountered it in Munich during religious instruction and in the synagogue, repelled rather than attracted me."

Einstein met several times and collaborated with the Belgian priest scientist Georges Lemaître, of the Catholic University of Leuven. Fr Lemaitre is known as the first proponent of the big bang theory of the origins of the cosmos and pioneer in applying Einstein's theory of general relativity to cosmology. Einstein proposed Lemaitre for the 1934 Francqui Prize, which he received from the Belgian King.

In 1940 Time magazine quoted Einstein lauding the Catholic Church for its role in opposing the Nazis:
Only the Church stood squarely across the path of Hitler's campaign for suppressing truth. I never had any special interest in the Church before, but now I feel a great affection and admiration because the Church alone has had the courage and persistence to stand for intellectual truth and moral freedom. I am forced thus to confess that what I once despised I now praise unreservedly.
The quotation has since been repeatedly cited by defenders of Pope Pius XII. An investigation of the quotation by mathematician William C. Waterhouse and Barbara Wolff of the Einstein Archives in Jerusalem found that the statement was mentioned in an unpublished letter from 1947. In the letter to Count Montgelas, Einstein explained that the original comment was a casual one made to a journalist regarding the support of "a few churchmen" for individual rights and intellectual freedom during the early rule of Hitler and that, according to Einstein, the comment had been drastically exaggerated.

On 11 November 1950 the Rev. Cornelius Greenway of Brooklyn wrote a letter to Einstein which had also quoted his alleged remarks about the Church. Einstein responded, "I am, however, a little embarrassed. The wording of the statement you have quoted is not my own. Shortly after Hitler came to power in Germany I had an oral conversation with a newspaper man about these matters. Since then my remarks have been elaborated and exaggerated nearly beyond recognition. I cannot in good conscience write down the statement you sent me as my own. The matter is all the more embarrassing to me because I, like yourself, I am predominantly critical concerning the activities, and especially the political activities, through history of the official clergy. Thus, my former statement, even if reduced to my actual words (which I do not remember in detail) gives a wrong impression of my general attitude."

In 2008 the Antiques Roadshow television program aired a manuscript expert, Catherine Williamson, authenticating a 1943 letter from Einstein in which he confirms that he "made a statement which corresponds approximately" to Time magazine's quotation of him. However, Einstein continued, "I made this statement during the first years of the Nazi regime—much earlier than 1940—and my expressions were a little more moderate."

William Hermanns conversations

Einstein's conversations with William Hermanns were recorded over a 34-year correspondence. In the conversations Einstein makes various statements about the Christian Churches in general and the Catholic Church in particular: "When you learn the history of the Catholic Church, you wouldn't trust the Center Party. Hasn't Hitler promised to smash the Bolsheviks in Russia? The Church will bless its Catholic soldiers to march alongside the Nazis" (March 1930). "I predict that the Vatican will support Hitler if he comes to power. The Church since Constantine has always favoured the authoritarian State, as long as the State allows the Church to baptize and instruct the masses" (March 1930). "So often in history the Jews have been the instigators of justice and reform whether in Spain, Germany or Russia. But no sooner have they done their job than their 'friends', often blessed by the Church, spit in their faces" (August 1943).

"But what makes me shudder is that the Catholic Church is silent. One doesn't need to be a prophet to say, 'The Catholic Church will pay for this silence...I do not say that the unspeakable crimes of the Church for 2,000 years had always the blessing of the Vatican, but it vaccinated its believers with the idea: We have the true God, and the Jews have crucified Him.' The Church sowed hate instead of love, though the ten commandments state: Thou shalt not kill" (August 1943). "With a few exceptions, the Roman Catholic Church has stressed the value of dogma and ritual, conveying the idea theirs is the only way to reach heaven. I don't need to go to Church to hear if I'm good or bad; my heart tells me this" (August 1943). "I don't like to implant in youth the Church's doctrine of a personal God, because that Church has behaved so inhumanly in the past 2,000 years... Consider the hate the Church manifested against the Jews and then against the Muslims, the Crusades with their crimes, the burning stakes of the inquisition, the tacit consent of Hitler's actions while the Jews and the Poles dug their own graves and were slaughtered. And Hitler is said to have been an altar boy!" (August 1943).

"Yes" Einstein replied vehemently, "It is indeed human, as proved by Cardinal Pacelli (the future Pope Pius XII), who was behind the Concordat with Hitler. Since when can one make a pact with Christ and Satan at the same time?" (August 1943). "The Church has always sold itself to those in power, and agreed to any bargain in return for immunity." (August 1943) "If I were allowed to give advice to the Churches," Einstein continued, "I would tell them to begin with a conversion among themselves, and to stop playing power politics. Consider what mass misery they have produced in Spain, South America and Russia." (September 1948).

In response to a Catholic convert who asked "Didn't you state that the Church was the only opponent of Communism?" Einstein replied, "I don't have to emphasise that the Church [sic] at last became a strong opponent of National Socialism, as well." Einstein's secretary Helen Dukas added, "Dr. Einstein didn't mean only the Catholic church, but all churches." When the convert mentioned that family members had been gassed by the Nazis, Einstein replied that "he also felt guilty—adding that the whole Church, beginning with the Vatican, should feel guilt." (September 1948)

When asked for more precise responses, Einstein replied: "About God, I cannot accept any concept based on the authority of the Church. [...] As long as I can remember, I have resented mass indoctrination. 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." William Miller of Life Magazine who was present at this meeting described Einstein as looking like a "living saint" and speaking with "angelic indifference."

Philosophical beliefs

Einstein believed that when trying to understand nature one should engage in both philosophical enquiry and enquiry through the natural sciences.

From a young age he had an interest in philosophy. Einstein said about himself: "As a young man I preferred books whose content concerned a whole world view and, in particular, philosophical ones. Schopenhauer, David Hume, Mach, to some extent Kant, Plato, Aristotle."

Relationship between science and philosophy

Einstein believed that epistemology and science "are dependent upon each other. Epistemology without contact with science becomes an empty scheme. Science without epistemology is—insofar as it is thinkable at all—primitive and muddled."

Free will

Like Spinoza, Einstein was a strict determinist who believed that human behavior was completely determined by causal laws. For that reason, he refused the chance aspect of quantum theory, famously telling Niels Bohr: "God does not play dice with the universe." In letters sent to physicist Max Born, Einstein revealed his devout belief in causal relationships:
You believe in a God who plays dice, and I in complete law and order in a world which objectively exists, and which I in a wildly speculative way, am trying to capture. I firmly believe, but I hope that someone will discover a more realistic way, or rather a more tangible basis than it has been my lot to find. Even the great initial success of the quantum theory does not make me believe in the fundamental dice game, although I am well aware that some of our younger colleagues interpret this as a consequence of senility.
Einstein's emphasis on 'belief' and how it connected with determinism was illustrated in a letter of condolence responding to news of the death of Michele Besso, one of his lifelong friends. Einstein wrote to the family: "Now he has departed from this strange world a little ahead of me. That signifies nothing. For us believing physicists the distinction between past, present, and future is only a stubbornly persistent illusion."

Einstein had admitted to a fascination with philosopher Spinoza's deterministic version of pantheism. American philosopher Charles Hartshorne, in seeking to distinguish deterministic views with his own belief of free will panentheism, coined the distinct typology "Classical pantheism" to distinguish the views of those who hold similar positions to Spinoza's deterministic version of pantheism.

He was also an incompatibilist, in 1932 he said the following:
I do not believe in free 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 free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper.

Moral philosophy

Einstein was a secular humanist and a supporter of the Ethical Culture movement. He served on the advisory board of the First Humanist Society of New York. For the seventy-fifth anniversary of the New York Society for Ethical Culture, he stated that the idea of Ethical Culture embodied his personal conception of what is most valuable and enduring in religious idealism. He observed, "Without 'ethical culture' there is no salvation for humanity." He was an honorary associate of the British humanist organization the Rationalist Press Association and its journal was among the items present on his desk at his death.

With regard to punishment by God, Einstein stated, "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." "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."

On the importance of ethics he wrote, "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." "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." "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. 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."

Teleology

In a conversation with Ugo Onufri in 1955, with regards to nature's purpose he said, "I have never imputed to Nature a purpose or goal, or anything that could be understood as anthropomorphic." In a 1947 letter he stated, "I feel also not able to imagine some will or goal outside the human sphere."

Epistemology

Naïve realism

Einstein believed naïve realism was "relatively simple" to disprove. He agreed with Bertrand Russell that humans observe the effects objects have on them (greeness, coldness, hardness etc) and not the actual objects themselves.

Positivism

Einstein declared that he was no positivist, and maintained that we use with a certain right concepts to which there is no access from the materials of sensory experience.
Transcendental Idealism
Einstein considered that Kant’s "denial of the objectivity of space can (...) hardly be taken seriously". He also believed that "if Kant had known what is known to us today of the natural order, I am certain that he would have fundamentally revised his philosophical conclusions. Kant built his structure upon the foundations of the world outlook of Kepler and Newton. Now that the foundation has been undermined, the structure no longer stands."

Opinions on philosophers

David Hume

Einstein was an admirer of the philosophy of David Hume; in 1944 he said "If one reads Hume’s books, one is amazed that many and sometimes even highly esteemed philosophers after him have been able to write so much obscure stuff and even find grateful readers for it. Hume has permanently influenced the development of the best philosophers who came after him."

Immanuel Kant

Albeit some sources maintain that Einstein read the three Critiques at the age of 16 and studied Kant as a teenager, Philip Stamp points out that this is contradicted by some of his own claims. For example, in 1949, Einstein said that he "did not grow up in the Kantian tradition, but came to understand the truly valuable which is to be found in his doctrine, alongside of errors which today are quite obvious, only quite late."

In one of Einstein's letters in 1918 to Max Born, Einstein said that he was starting to discover this "truly valuable" in Kant: "I am reading Kant’s ”Prolegomena” here, among other things, and I am beginning to comprehend the enormous suggestive power that emanated from the fellow, and still does. Once you concede to him merely the existence of synthetic a priori judgements, you are trapped. Anyway it is nice to read him, even if it is not as good as his predecessor Hume’s work. Hume also had a far sounder instinct."

Einstein explained the significance of Kant's philosophy as follows:
Hume saw that concepts which we must regard as essential, such as, for example, causal connection, cannot be gained from material given to us by the senses. This insight led him to a sceptical attitude as concerns knowledge of any kind. Man has an intense desire for assured knowledge. That is why Hume’s clear message seems crushing: the sensory raw material, the only source of our knowledge, through habit may lead us to belief and expectation but not to the knowledge and still less to the understanding of lawful relations. Then Kant took the stage with an idea which, though certainly untenable in the form in which he put it, signified a step towards the solution of Hume’s dilemma: if we have definitely assured knowledge, it must be grounded in reason itself.

Arthur Schopenhauer

Schopenhauer's views on the independence of spatially separated systems influenced Einstein, who called him a genius. In their view it was a necessary assumption that the mere difference in location suffices to make two systems different, with the two states having their own real physical state, independent of the state of the other.

In Einstein's Berlin study three figures hung on the wall: Faraday, Maxwell and Schopenhauer. Einstein described, concerning the personal importance of Schopenhauer for him, Schopenhauer's words as "a continual consolation in the face of life’s hardships, my own and others’, and an unfailing wellspring of tolerance." Although Schopenhauer's works are known for their pessimism, Konrad Wachsmann remembered, "He often sat with one of the well-worn Schopenhauer volumes, and as he sat there, he seemed so pleased, as if he were engaged with a serene and cheerful work."

Ernst Mach

Einstein liked Ernst Mach's scientific work, though not his philosophical work. He said "Mach was as good a scholar of mechanics as he was a deplorable philosopher".

Political views of Albert Einstein

From Wikipedia, the free encyclopedia
 
The letter to Franklin Delano Roosevelt from Einstein and
Leo Szilárd, urging the production of an atomic bomb

Albert Einstein was widely known during his lifetime for his work with the theory of relativity and physics in general. He was also an important peace activist, a world federalist and a socialist. His political opinions were of public interest through the middle of the 20th century due to his fame and involvement in political, humanitarian and academic projects around the world. He was often called upon to give judgments and opinions on matters often unrelated to theoretical physics or mathematics. Einstein's visible position in society allowed him to speak and write frankly, even provocatively, at a time when many people were silenced due to the rise of the Nazi movement.

Humanitarianism

Einstein participated in the 1927 congress of the League against Imperialism in Brussels. Einstein also met with many humanists and humanitarian luminaries including Rabindranath Tagore with whom he had extensive conversations in 1930 prior to leaving Germany.

Einstein and Germany

Einstein receiving his certificate of American citizenship from Judge Phillip Forman in 1940. He retained his Swiss citizenship.

Born in Ulm, Einstein was a German citizen from birth. As he grew older, Einstein's pacifism often clashed with the German Empire's militant views at the time. At the age of 17, Einstein renounced his German citizenship and moved to Switzerland to attend college. The loss of Einstein's citizenship allowed him to avoid service in the military, which suited his pacifist views. In response to a Manifesto of the Ninety-Three signed by 93 leading German intellectuals including Max Planck in support of the German war effort, Einstein and three others wrote a counter-manifesto. Einstein accepted a position at the University of Berlin in 1914, returning to Germany where he spent his time during the rest of World War I. Einstein also reacquired his German citizenship. In the years after the war, Einstein was very vocal in his support for Germany. In 1918, Einstein was one of the founding members of the German Democratic Party. In 1921, Einstein refused to attend the third Solvay Congress in Belgium, as his German compatriots were excluded. In 1922, Einstein joined a committee sponsored by the League of Nations, but quickly left when the League refused to act on France's occupation of the Ruhr in 1923. As a member of the German League of Human Rights, Einstein worked hard to repair relations between Germany and France.

Einstein moved to the United States in December 1932, where he worked at the California Institute of Technology in Pasadena, California, and lectured at Abraham Flexner's newly founded Institute for Advanced Study in Princeton, New Jersey. Einstein renounced his German citizenship in 1933 due to the rise of Adolf Hitler and the Nazi Party.

During the 1930s and into World War II, Einstein wrote affidavits recommending United States visas for European Jews who were trying to flee persecution and lobbied for looser immigration rules. He raised money for Zionist organizations and was, in part, responsible for the 1933 formation of the International Rescue Committee.

In Germany, Deutsche Physik activists published pamphlets and even textbooks denigrating Einstein. Nobel laureates Philipp Lenard and Johannes Stark led a campaign to eliminate Einstein's work from the German lexicon as unacceptable "Jewish physics" (Jüdische Physik). Instructors who taught his theories were blacklisted, including Nobel laureate Werner Heisenberg, who had debated quantum probability with Bohr and Einstein. Philipp Lenard claimed that the mass–energy equivalence formula needed to be credited to Friedrich Hasenöhrl to make it an Aryan creation. A man convicted of inciting others to kill Einstein was fined a mere six dollars.

After World War II ended, and the Nazis were removed from power, Einstein refused to associate with Germany. Einstein refused several honors bestowed upon him by Germany, as he could not forgive the Germans for the Holocaust, where six million of his fellow Jews were killed. Einstein, however, re-visited Germany on a trip to Europe in 1952.

Zionism

Einstein was a prominent supporter of both Labor Zionism and efforts to encourage Jewish-Arab cooperation. He supported the creation of a Jewish national homeland in the British mandate of Palestine but was opposed to the idea of a Jewish state "with borders, an army, and a measure of temporal power." According to Marc Elis, Einstein declared himself a human being, a Jew, an opponent of nationalism, and a Zionist.; he supported the idea of a Jewish homeland in Palestine but until summer 1947 conceived of this as a bi-national state with "continuously functioning, mixed, administrative, economic, and social organizations."

Albert Einstein, seen here with his wife Elsa Einstein and Zionist leaders, including future President of Israel Chaim Weizmann, his wife Dr. Vera Weizmann, Menahem Ussishkin, and Ben-Zion Mossinson on arrival in New York City in 1921.

His speeches and lectures about Zionism were published in 1931 by The Macmillan Company and eleven of these essays were collected in a 1933 book entitled Mein Weltbild and translated into English as The World as I See It; Einstein's foreword dedicates the collection "to the Jews of Germany". In the face of Germany's rising militarism, Einstein wrote and spoke for peace.

Einstein publicly stated reservations about the proposal to partition the British mandate of Palestine into independent Arab and Jewish countries. In a 1938 speech, "Our Debt to Zionism", he said: "I should much rather see reasonable agreement with the Arabs on the basis of living together in peace than the creation of a Jewish state. My awareness of the essential nature of Judaism resists the idea of a Jewish state with borders, an army, and a measure of temporal power, no matter how modest. I am afraid of the inner damage Judaism will sustain—especially from the development of a narrow nationalism within our own ranks, against which we have already had to fight strongly, even without a Jewish state. ... If external necessity should after all compel us to assume this burden, let us bear it with tact and patience.". His attitudes were nuanced: In his testimony before the Anglo-American Committee of Inquiry in January 1946 he stated that he was not in favour of the creation of a Jewish state, while in a 1947 letter to Indian Prime Minister Jawaharlal Nehru intended to persuade India to support the establishment of a Jewish state, Einstein stated that the Balfour Declaration's proposal to establish a national home for Jews in Palestine "redresses the balance" of justice and history, claiming that "at the end of the first world war, the Allies gave the Arabs 99% of the vast, underpopulated territories liberated from the Turks to satisfy their national aspirations and five independent Arab states were established. One per cent was reserved for the Jews in the land of their origin". Einstein remained strongly supportive of unlimited Jewish immigration to Palestine.

The United Nations ultimately recommended division the mandate and the establishment of a Jewish State, and the 1948 Arab-Israeli war broke out as the mandate ended. Einstein was one of the authors of an open letter to the New York Times in 1948 deeply criticizing Menachem Begin's Herut (Freedom) Party for the Deir Yassin massacre (Einstein et al. 1948) likening it to "the Nazi and Fascist parties" and stated "The Deir Yassin incident exemplifies the character and actions of the Freedom Party". This letter has led some to believe Einstein to be anti-Zionist, although Einstein's motivation was a concern for the future of Israel if the Freedom Party continued to gain power. When President Harry Truman recognized Israel in May 1948, Einstein declared it "the fulfillment of our (Jewish) dreams." Einstein also supported vice president Henry Wallace’s Progressive Party during the 1948 Presidential election which also advocated a pro-Soviet and pro-Israel foreign policy.

Einstein served on the Board of Governors of The Hebrew University of Jerusalem. In his Will of 1950, Einstein bequeathed literary rights to his writings to The Hebrew University, where many of his original documents are held in the Albert Einstein Archives.

When President Chaim Weizmann died in 1952, Einstein was asked to be Israel's second president, but he declined, stating that he had "neither the natural ability nor the experience to deal with human beings." He wrote: "I am deeply moved by the offer from our State of Israel, and at once saddened and ashamed that I cannot accept it."

Civil rights

Einstein was a proponent of civil rights. When he arrived in America, he objected to the mistreatment of African Americans. Einstein, who had experienced heavy anti-Semitic discrimination in pre-World War II Germany, worked with a number of leading civil rights activists and civil rights organizations (such as the Princeton chapter of the NAACP) to demand equality and denounce racism and segregation. Wherever he saw injustice, Einstein spoke out. When African-American singer and civil rights supporter Marian Anderson was denied rooms at hotels and forbidden to eat at public restaurants, Einstein invited her to his home. After a bloody racial riot in 1946 in which 500 state troopers with submachine guns attacked and destroyed virtually every black-owned business in a four-square-block area in Tennessee and arrested 25 black men for attempted murder, Einstein joined Eleanor Roosevelt, Langston Hughes, and Thurgood Marshall to fight for justice for the men. Later, 24 of the 25 defendants were acquitted.

There is, however, a somber point in the social outlook of Americans. Their sense of equality and human dignity is mainly limited to men of white skins.
Albert Einstein
speech at Princeton University, 1948


In 1946, the Nobel Prize-winning physicist traveled to Lincoln University in Pennsylvania, the alma mater of Langston Hughes and Thurgood Marshall and the first school in America to grant college degrees to blacks. At Lincoln, Einstein received an honorary degree and gave a lecture on relativity to Lincoln students.

Also, when two black couples were murdered in Monroe, Georgia, and justice was not served, Einstein was so outraged, he lent his prominence to actor and activist Paul Robeson’s American Crusade to End Lynching and wrote a letter to President Truman calling for prosecution of lynchers and passage of a federal anti-lynching law. He became good friends with Robeson and when Robeson was blacklisted because of his activism against racism, again it was Einstein who opened his home to his long-time friend of 20 years.

From the Scottsboro Boys case to the numerous attempts to stop the execution of Willie McGee, a black Mississippi sharecropper accused of raping a white woman, and efforts to prevent New Jersey from extraditing Sam Buckhannon, a black Georgian who had escaped a chain gang after serving 18 years for stealing a pack of cigarettes, Einstein used his fame to condemn American racism.

Eastern Asians

Written between October 1922 and March 1923, the diaries of Einstein released in 2018 contains what has been called racist remarks. He notes how the “Chinese don’t sit on benches while eating but squat like Europeans do when they relieve themselves out in the leafy woods. All this occurs quietly and demurely. Even the children are spiritless and look obtuse.” After earlier writing of the “abundance of offspring” and the “fecundity” of the Chinese, he goes on to say: “It would be a pity if these Chinese supplant all other races. For the likes of us the mere thought is unspeakably dreary.”

Einstein’s perceptions of the Japanese he meets are, in contrast, more positive: “Japanese unostentatious, decent, altogether very appealing,” he writes. “Pure souls as nowhere else among people. One has to love and admire this country.”

Gay rights

Einstein was one of the thousands of signatories of Magnus Hirschfeld's petition against Paragraph 175 of the German penal code, which condemned homosexuality. The petition ran for more than thirty years in the intellectual circles thanks to the activity of Hirschfeld's Wissenschaftlich-humanitäres Komitee (Scientific-Humanitarian Committee), which collected many signatures from the Jewish intellectual elite.

Animal rights

Einstein was opposed to violence against animals, so he thought that one should "embrace all living creatures". Also he sympathized with the idea of Vegetarianism. The latest indications, a letter written to Hans Mühsam, dated March 30, 1954, suggest that Einstein was a vegetarian for the last year of his life, though he appears to have supported the idea for many years before practicing it himself. In this letter Einstein states that he was feeling quite well without non-vegetarian food and that "man was not born to be a carnivore". But already a year before he wrote in another letter: "I have always eaten animal flesh with a somewhat guilty conscience".

Atomic bomb

Concerned scientists, many of them refugees in the U.S. from German anti-Semitism, recognized the danger of German scientists' developing an atomic bomb based on the newly discovered phenomena of nuclear fission. In 1939, the Hungarian émigré Leó Szilárd, having failed to arouse the U.S. government interest on his own, worked with Einstein to write a letter to U.S. President Franklin Delano Roosevelt, which Einstein signed, urging U.S. development of such a weapon. On 11 October 1939 Alexander Sachs, an adviser to Roosevelt on economic affairs, delivered the Einstein–Szilárd letter and persuaded the president of its importance. "This requires action", Roosevelt told an aide, and authorized secret research into the harnessing of nuclear fission for military purposes.

By 1942 this effort had become the Manhattan Project, the largest secret scientific endeavor undertaken up to that time. By late 1945, the U.S., with support from the United Kingdom and Canada, had developed operational nuclear weapons, and used them on the Japanese cities of Hiroshima and Nagasaki. Einstein himself did not play a role in the development of the atomic bomb other than signing the letter although he did help the United States Navy with some unrelated theoretical questions it was working on during the war.

According to Linus Pauling, Einstein later expressed regret about his letter to Roosevelt, adding that Einstein had originally justified his decision because of the greater danger that Nazi Germany would develop the bomb first. In 1947, Einstein told Newsweek magazine that "had I known that the Germans would not succeed in developing an atomic bomb, I would have done nothing." In that same year, he wrote an article for The Atlantic Monthly arguing that the United States should not try to pursue an atomic monopoly, and instead should equip the United Nations with nuclear weapons for the sole purpose of maintaining deterrence.

Cold War politics

Einstein, 1947, age 68

When he was a visible figure working against the rise of Nazism, Einstein had sought help and developed working relationships in both the West and what was to become the Soviet bloc. After World War II, enmity between the former allies became a very serious issue for people with international résumés. To make things worse, during the first days of McCarthyism, Einstein was writing about a single world government; it was at this time that he wrote, "I do not know how the third World War will be fought, but I can tell you what they will use in the Fourth — sticks and stones." In a 1949 Monthly Review article entitled "Why Socialism?" Albert Einstein described a chaotic capitalist society, a source of evil to be overcome, as the "predatory phase of human development" (Einstein 1949). With Albert Schweitzer and Bertrand Russell, Einstein lobbied to stop nuclear testing and future bombs. Days before his death, Einstein signed the Russell-Einstein Manifesto, which led to the Pugwash Conferences on Science and World Affairs.

Einstein was a member of several civil rights groups, including the Princeton chapter of the NAACP. When the aged W. E. B. Du Bois was accused of being a Communist spy, Einstein volunteered as a character witness, and the case was dismissed shortly afterward. Einstein's friendship with activist Paul Robeson, with whom he served as co-chair of the American Crusade to End Lynching, lasted twenty years.

In 1946, Einstein collaborated with Rabbi Israel Goldstein, Middlesex University heir C. Ruggles Smith, and activist attorney George Alpert on the Albert Einstein Foundation for Higher Learning, which was formed to create a Jewish-sponsored secular university, open to all students, on the grounds of the former Middlesex University in Waltham, Massachusetts. Middlesex was chosen in part because it was accessible from both Boston and New York City, Jewish cultural centers of the U.S. Their vision was a university "deeply conscious both of the Hebraic tradition of Torah looking upon culture as a birthright, and of the American ideal of an educated democracy." The collaboration was stormy, however. Finally, when Einstein wanted to appoint British economist Harold Laski as the university's president, George Alpert wrote that Laski was "a man utterly alien to American principles of democracy, tarred with the Communist brush." Einstein withdrew his support and barred the use of his name. The university opened in 1948 as Brandeis University. In 1953, Brandeis offered Einstein an honorary degree, but he declined.

Socialism

Einstein was in favour of socialism and in opposition to capitalism, as illustrated by the following quote:

"I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow-men in place of the glorification of power and success in our present society." 
 
Albert Einstein, Why Socialism?, 1949 

Einstein thought highly of Vladimir Lenin, saying: "I honor Lenin as a man who completely sacrificed himself and devoted all his energy to the realization of social justice. I do not consider his methods practical, but one thing is certain: men of his type are the guardians and restorers of humanity."

Einstein's house in Princeton, NJ

Einstein held a form of socialism called Georgism (named after the political economist Henry George) in high regard, writing: "One cannot imagine a more beautiful combination of intellectual keenness, artistic form and fervent love of justice."

Given Einstein's links to Germany and Zionism, his socialist ideals, and his links to Communist figures, the U.S. Federal Bureau of Investigation kept a file on Einstein that grew to 1,427 pages.
Einstein considered Joseph McCarthy, a U.S. senator involved in the anti-communist Red Scare, a danger to intellectual freedom. William Frauenglass, a New York city school teacher who, having been called to testify, refused, and facing dismissal from his position, wrote to Einstein for support. In his reply, Einstein stated: "The reactionary politicians have managed to instill suspicion of all intellectual efforts into the public by dangling before their eyes a danger from without. Having succeeded so far they are now proceeding to suppress the freedom of teaching and to deprive of their positions all those who do not prove submissive, i.e. to starve them." His advice: "Every intellectual who is called before one of the committees ought to refuse to testify, i.e. he must be prepared for jail and economic ruin, in short, for the sacrifice of his personal welfare in the interest of the cultural welfare of his country."

Concluding, Einstein said, "If enough people are ready to take this grave step they will be successful. If not, then the intellectuals of this country deserve nothing better than the slavery which is intended for them."

War

Cartoon of Einstein, depicting him shedding his "Pacifism" wings and raising a sword labeled "Preparedness" in response to an increasingly hostile Germany (circa 1933).

Einstein was a lifelong pacifist and believed that wars stood in the way of human progress. He believed that wars were the result of natural aggressive tendencies found within all organisms and that the aims and causes of war were simply justification for these tendencies. He advocated the creation of a supranational organization would make war as impossible in Europe as it was impossible between the former kingdoms that comprised the German Empire. Einstein was horrified by the destruction caused by World War I and promoted what he referred to as the "two percent plan". According to the plan, nations would be unable to wage war if one in 50 men refused to serve in the military.

Despite these views, following the rise to power of Adolf Hitler, Einstein became a vocal advocate for preparedness, recognizing the dangers of Nazi Germany gaining an advantage over the Western Allies. Alarmed at Hitler’s territorial ambitions, Einstein actively encouraged Belgians to join the military to protect European civilization. He explained the change in his outlook in 1941:
In the twenties, when no dictatorships existed, I advocated that refusing to go to war would make war improper. But as soon as coercive conditions appeared in certain nations, I felt that it would weaken the less aggressive nations vis-à-vis the more aggressive ones.
Einstein justified his letter to President Roosevelt recommending that an atomic bomb be produced by writing:
...it seemed probable that the Germans might be working on the same problem with every prospect of success. I had no alternative but to act as I did, although I have always been a convinced pacifist. (emphasis in original)
When questioned about this position, Einstein wrote:
I did not say that I was an absolute pacifist, but rather that I has always been a convinced pacifist. While I am a convinced pacifist, there are circumstances in which I believe the use of force is appropriate – namely, in the face of an enemy unconditionally bent on destroying me and my people. ... I am a dedicated but not an absolute pacifist; this means that I am opposed to the use of force under any circumstances except when confronted by an enemy who pursues the destruction of life as an end in itself. (emphasis in original)
He further explained:
I have always been a pacifist, i.e. I have declined to recognize brute force as a means for the solution of international conflicts. Nevertheless, it is, in my opinion, not reasonable to cling to that principle unconditionally. An exception has necessarily to be made if a hostile power threatens wholesale destruction of one's own group.
Following the conclusion of World War II, Einstein once again became a constant and vocal activist for world peace.

Entropy (information theory)

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Entropy_(information_theory) In info...