Subtle are Einstein's thoughts

"Stop telling God what to do!" When Niels Bohr said these words to Albert Einstein - if indeed he ever did - it was probably in exasperation with Einstein's frequent repetition of the phrase "He does not play dice with the universe". The latter is perhaps the most famous of Einstein's many references to religion, although "The Lord God is subtle, but malicious he is not" comes a close second. There are many others too (see box below).

Scientific materialists, who regard all forms of religious belief as superstition, are often puzzled and even embarrassed by Einstein's frequent remarks about God. But conventional religious believers - knowing that Einstein was a Jew - often jump to the conclusion that he was referring to the traditional Judaeo-Christian God, and invoke his authority in support of their own beliefs.

I suspect that both groups have misunderstood Einstein and that we should all read more carefully what he wrote about science and religion. In 1940, for example, he submitted a paper to a conference on this subject in which he clearly stated that, in his view, there could be no "legitimate conflict between science and religion". The main source of conflict between the two, he argued, lay in the concept of "a personal God".

As the physicist Max Jammer describes in his 1999 book Einstein and Religion, that remark created a furore at the time. Many people in the US assumed that by denying the existence of a personal God, Einstein was denying any kind of God. What we now call the "religious right" was then vocal in its criticisms (and probably would be today).

However, Einstein's use of the word "God" was idiosyncratic. Indeed, Banesh Hoffmann - his biographer and former colleague - wrote that we do not know precisely what Einstein meant by the word. Perhaps, however, we can explore some of the things he did not mean.

As has been well documented, Einstein was born into a secularized Jewish family that did not observe any traditional rites. Nevertheless, stimulated by religious instruction from other relatives and at school, the young Einstein had an intensely religious phase that lasted for about a year. It came to what he later called an "abrupt end" at the age of 12, when he concluded that many Bible stories were incredible. At the same time, he discovered Euclidean geometry, which he then thought offered a level of certainty that no religion could.

After that early experience, Einstein never again took part in any formal religious observances - Jewish or Christian - except, perhaps, to attend the weddings or funerals of friends and relatives as a matter of courtesy. Looking back on his brief religious foray, Einstein wrote in his 1949 Autobiographical Notes that it was quite clear "that the religious paradise of youth...was a first attempt to free myself from the chains of the 'merely personal', from an existence dominated by wishes, hopes, and primitive feelings".

Einstein felt that the insights into the universe given by science and mathematics were a greater and surer release from the "merely personal" than religion. He was awestruck by our ability to comprehend the universe, at least in part, and in later life remarked several times that the most incomprehensible thing about the universe is that it is comprehensible. This kind of awe, he believed, was essential for scientists and, indeed, for human beings.

"The most beautiful experience we can have is the mysterious," he wrote in a 1931 essay. "A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds - it is this knowledge and this emotion that constitute true religiosity; in this sense, and in this alone, I am a deeply religious man." This remark shows that Einstein defined religiosity in his own terms. Indeed, in the essay he goes on to distance himself from orthodox Jewish and Christian religion, expressing his disbelief in the idea that an individual can survive after their body dies or in any kind of final judgement. He was instead satisfied with the "devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature".

Einstein's conviction that nature is rational is closely linked to his conception of God: he could not believe that God played dice with the universe, because that would be irrational. He accepted what he believed to be the corollary, namely that human beings have no free will. Einstein's other favourite saying - that the Lord is subtle but not malicious - is related to the same conviction of rationality. "Nature", he concluded, "hides her secret because of her essential loftiness, but not by means of ruse."

For those who regard all forms of religious belief as superstition, it would be attractive to conclude that Einstein simply meant "nature" whenever he used the word "God". Indeed, identifying God with nature is known as pantheism, a belief that is generally attributed to the unorthodox Jewish philosopher Baruch Spinoza (1632-1677). We know that Einstein admired Spinoza greatly and, although he did not share all of his religious views, it would seem plausible to label Einstein a pantheist.

However, in 1929 - during a rare interview with a journalist - Einstein was directly asked if he believed in the God of Spinoza. "I can't answer with a simple yes or no," he replied. "I am not an atheist [and] I do not know if I can define myself as a pantheist." Indeed, pantheists view God and the universe as co-eternal and believe that there was no act of creation, whereas Einstein does seem to have regarded the universe as a creation.

But why did Einstein not believe in a personal God? To answer that question, we have to understand what he meant by the term. I would define a personal God as a God with whom human beings can have a relationship, analogous to those they have with one another. Although this idea might seem to indicate that God has a human form, I think it is perfectly possible to believe in a personal God who is not anthropomorphic. I suspect - but cannot clearly demonstrate - that Einstein sometimes confused the two ideas.

For example, while Einstein certainly did not like anthropomorphism, he still used personal terms, such as subtlety and malice, when speaking about God. Indeed, in his 1929 interview, the best simile he could think of for God was as the author of a whole library of books! Einstein would probably have defended himself by pointing to the limitations of human language, which make it almost impossible to avoid personal terminology completely.

But it is surprising that Einstein used such personal terms when talking about God, given that he saw his lifelong devotion to science as an attempt to transcend the "merely personal" in his own life; this suggests that he thought a personal God would be a limited God. Whatever he meant by "personal God", Einstein remained consistent in his opposition to the idea until the very end of his life.

Although Einstein was not always consistent in what he said about God, there is a consistent theme running through his thoughts on religion - a theme that he called "cosmic religion". He used this term to reflect the awe he felt when confronted with the universe and our ability to begin, at least, to comprehend it. Writing in 1930, he saw hints of this cosmic religion in the Psalms and the Hebrew prophets, and more clearly in Buddhism. This cosmic religion, he wrote, "knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it".

Einstein's dislike of organized religion is clear. Many people today, according to opinion polls, have similar ideas. They profess to believe in the spiritual - or even in God - yet rarely or never enter a church, mosque or synagogue. However, Einstein should not be regarded as their precursor. Their "new-age spirituality" is often anti-scientific, whereas Einstein's cosmic religion was based firmly on a profound understanding of the physical universe, and of its underlying mathematical structure.

Einstein also often referred to his feelings of mystery and awe. The mystery, it seems to me, had three elements. Why is there anything at all? Why is the universe rational and ordered? And how can we, with our limited human minds, understand and appreciate at least something of that ordered rationality? I believe he used the word "God" as a shorthand for all this because he could think of none better.

Einstein's condemnation of anthropomorphic images of God is at one with the most profound insights of all religions. He knew very well that the second commandment (which Jews and Muslims have kept more strictly than Christians) says we should not make any graven image and bow down and worship it. On that theme, Einstein agrees with the Hebrew prophets, whom he saw as forerunners of his cosmic religion.

Whether or not he meant more than their denunciations of idols when he denied belief in a personal God, I do not know. However, Einstein's cosmic religion differs both from orthodox monotheism and from scientific materialism because of his conviction that science and religion must work together to explore the mysteries that fascinated him. That, surely, is the meaning of another of his famous sayings: "Science without religion is lame, religion without science is blind."

I am not worried what Einstein thought about God.

Well, the point is that a lot of creationists are. They're quite fond of quoting Einstein out of context (creationists disingenuously using quotes out of context? What a surprise! [2]) in order to bash people over the head by saying in effect, "if this really smart guy sees God in the universe, how can you be dumb enough to disagree with the genius?"

That would be a sleazy, fallacious argument even if Einstein *had* actually believed in a "personal God", but it's even more slimy when, in fact, Einstein did *not* actually subscribe to the kind of God the creationists say he did, and in fact Einstein found the creationists' idea of God to be, in his words, "naive".

Here's a perfect example from a recent FreeRepublic thread -- along with my response:

What are you so afraid of that you would say such a thing so obviously at odds with the "gods" of your profession? [...] And dude, seriously, Einstein believed in God, too. That the universe was His creation. He saw God's hand in even the "slightest details" as he put it.
Just not *your* God. Creationists like to selectively quote Einstein out of context to make it appear that he endorsed *their* notions of God, but as even your own next quote hints, he actually found that notion of a "personal God" to be childish:
"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.... 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. [Albert Einstein]"
Let's have a look at some of the quotes that the creationists like to sweep under the rug, shall we?
"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 Symposium", published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941.
And:
"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, letter dated 24 March 1954, included in "Albert Einstein: The Human Side".
And:
"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
And:
"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, letter to M. Berkowitz, October 25, 1950
And:
"To assume the existence of an unperceivable being ... does not facilitate understanding the orderliness we find in the perceivable world."
-- Albert Einstein, letter to an Iowa student who asked, What is God? July, 1953; Einstein Archive
And:
"I am a deeply religious nonbeliever.... This is a somewhat new kind of religion."
-- Albert Einstein, letter to Hans Muehsam March 30, 1954; Einstein Archive
And:
"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, 1954 or 1955; quoted in Dukas and Hoffman, Albert Einstein the Human Side
And:
"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."
-- Albert Einstein, The World as I See It, Secaucus, New Jersy: The Citadel Press
And:
"The idea of a personal God is quite alien to me and seems even naïve."
-- Albert Einstein in a letter to Beatrice Frohlich, December 17, 1952; Einstein Archive 59-797
And:
"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
And:
"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.
And:
"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.
And:
"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.
And:
"I have repeatedly said that in my opinion the idea of a personal God is a childlike one."
-- 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.
And:
"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.
Einstein's "God", his "religion", was the deep spiritual awe he felt in contemplation of the majestic breadth and depth and orderliness of the Universe itself:
"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.

Ya see, pal? He believes in a God-created universe? INTELLIGENTLY DESIGNED BY GOD! What part of that ain't ya gettin'?!
The part where you grossly misrepresent the nature of Einstein's "God" -- the part where *you* "ain't gettin'" the first thing about what Einstein actually believed. Einstein believed in "God" as the humbling scope of the Universe *itself*, absent any anthropomorphized "intelligence", absent any conscious "designer". In short, Einstein's God was Nature, in all its awe-inspiring glory.
From Einstein to Hoyle to Hawking, a great number of the world's top physicists beleive or are amenable to the idea that the UNIVERSE has been intelligently designed.
You're wrong about Einstein, Hoyle was a crank, and at best Hawking leaves room for the possibility while also pointing out the possibilities of natural origins.
So where are you going with this, if anywhere?
Consider yourself skooled.
In order to "skool" me, you would have to know more about the subject than I do, which so far seems highly unlikely, since much of what you "know" is distorted, fallacious, or outright incorrect.
Goodnight and goooooooooood riddance.
You would do well to use less adolescent "attitude" and more substance and research. Cutting-and-pasting stuff from creationist websites leaves you at a huge disadvantage. Try expanding your horizons with a broader range of sources and, you know, that "education" thing.

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.