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Religion Quotes (361 quotes)

...I may say that in my opinion true Science and true Religion neither are nor could be opposed.
Quoted in James Joseph Walsh, Religion and Health (1920), 15 .
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...the scientific attitude implies what I call the postulate of objectivity—that is to say, the fundamental postulate that there is no plan, that there is no intention in the universe. Now, this is basically incompatible with virtually all the religious or metaphysical systems whatever, all of which try to show that there is some sort of harmony between man and the universe and that man is a product—predictable if not indispensable—of the evolution of the universe.
Quoted in John C. Hess, 'French Nobel Biologist Says World Based On Chance', New York Times (15 Mar 1971), 6. Cited in Herbert Marcuse, Counter-Revolution and Revolt (1972), 66.
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Die Religion ist der Seufzer der bedrängten Kreatur, das Gemüt einer herzlosen Welt, wie sie der Geist geistloser Zustände ist. Sie ist das Opium des Volks. Die Aufhebung der Religion als des illusorischen Glücks des Volks ist die Forderung seines wirklichen Glücks.
Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of spiritless conditions. It is the opium of the people. To abolish religion as the illusory happiness of the people is to demand their real happiness.
Karl Marx
'Zur Kritik der Hegelschen Rechtsphilosophie. Einleitung' (1844), Karl Marx Fredrich Engels (1964), 378-9.
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Dilbert: Wow! According to my computer simulation, it should be possible to create new life forms from common household chemicals
Dogbert: This raises some thorny issues.
Dilbert: You mean legal, ethical and religious issues?
Dogbert: I was thinking about parking spaces.
Dilbert comic strip (31 May 1989).
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Error has made man so deep, sensitive, and inventive that he has put forth such blossoms as religions and arts. Pure knowledge could not have been capable of it.
Human, All-To-Human, Vol. 1, 44-45. (1878), 140. In Willard Huntington Wright, What Nietzsche Taught? (1917), 78.
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Il n'y a qu'un demi-siècle, un orateur chrétien, se défiant des hommes de la science leur disait: 'Arrêtez-vous enfin, et ne creusez pas jusqu'aux enfers.' Aujourd'hui, Messieurs, rassurés sur l'inébranlable constance de notre foi, nous vous disons: creusez, creusez encore; plus vous descendrez, plus vous rapprocherez du grand mystère de l'impuissance de l'homme et de la vérité de la religion. Creusez donc, creusez toujours,mundum tradidit disputationibus eorum; et quand la science aura donné son dernier coup de marteau sur les fondements de la terre, vous pourrez à la lueur du feu qu'il fera jaillir, lire encore l'idée de Dieu et contempler l'empreinte de sa main.
Only a half-century ago, a Christian speaker, mistrustful of men of science told them: 'Stop finally, and do not dig to hell.' Today, gentlemen, reassured about the steadfastness of our unshakeable faith, we say: dig, dig again; the further down you, the closer you come to the great mystery of the impotence of man and truth of religion. So dig, always dig: and when science has stuck its final hammer blow on the bosom of the earth, you will be able to ignite a burst of light, read furthermore the mind of God and contemplate the imprint of His hand.
As Monseigneur Rendu, Bishop of Annecy, Savoy, presiding at the closing session of a meeting of the Geological Society of France at Chambéry, Savoy (27 Aug 1844). In Bulletin de la Société Géologique de France 1843 à 1844, Tome 1, Ser. 2, 857. (1844), li. Google trans., edited by Webmaster.
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The Devil: Reformers … will thrust you first into religion, where you will sprinkle water on babies to save their souls from me ; then it will drive you from religion into science, where you will snatch the babies from the water sprinkling and inoculate them with disease to save them from catching it accidentally.
In Man and Superman: A Comedy and a Philosophy (1903), 135.
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Wer Wissenschaft und Kunst besitzt,
Hat auch Religion;
Wer jene beiden nicht besitzt,
Der habe Religion

He who possesses science and art,
Possesses religion as well;
He who possesses neither of these,
Had better have religion.
'Gedichte' in Goethes Werke (1948, 1952), Vol. 1, 367. Cited in Max Jammer, Einstein and Religion (2002), 79.
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Wij zien daar den wereldburger Christiaan Huygens, den man, die als devies had kunnen voeren “the World is my country, to promote Science my religion.”
We see there the cosmopolitan Christiaan Huygens, the man whose motto could have been “the World is my country, to promote Science my religion."
Original Dutch from Spinoza en Zijn Kring (1896), 258. The title translates as Spinosa and his Circle. English by Webmaster using Google Translate. Notice that this clearly indicates that Meinsma, using the words “had kunnen” (might have been) created the fictitious motto to describe Huygens. Thus it is a false attribution when the motto is seen some sources as being a quote directly by Christiaan Huygens. Notice that the author Meinsma and Huygens were both Dutch, but the Dutch text gives the motto in English, a clue to its real source. Meinsma likely adapted it from the well-known quote, “The world is my country, and to do good is my religion,” the common paraphrase of “My country is the world, and my religion is to do good,” as written by Thomas Paine in Rights of Man: Being an Answer to Mr. Burke's Attack on the French Revolution (1791, 1792), 50.
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SCIENCE: a way of finding things out and then making them work. Science explains what is happening around us the whole time. So does RELIGION, but science is better because it comes up with more understandable excuses when it's wrong.
Wings (1990, 2007), 147.
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A conflict arises when a religious community insists on the absolute truthfulness of all statements recorded in the Bible. This means an intervention on the part of religion into the sphere of science; this is where the struggle of the Church against the doctrines of Galileo and Darwin belongs. On the other hand, representatives of science have often made an attempt to arrive at fundamental judgments with respect to values and ends on the basis of scientific method, and in this way have set themselves in opposition to religion. These conflicts have all sprung from fatal errors.
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A contradiction (between science and religion) is out of the question. What follows from science are, again and again, clear indications of God’s activity which can be so strongly perceived that Kepler dared to say (for us it seems daring, not for him) that he could ‘almost touch God with his hand in the Universe.’
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A great swindle of our time is the assumption that science has made religion obsolete. All science has damaged is the story of Adam and Eve and the story of Jonah and the Whale. Everything else holds up pretty well, particularly lessons about fairness and gentleness. People who find those lessons irrelevant in the twentieth century are simply using science as an excuse for greed and harshness. Science has nothing to do with it, friends.
Through the Looking Glass. In Carl Sagan, Broca's Brain (1986), 206.
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A man has no reason to be ashamed of having an ape for his grandfather. If there were an ancestor whom I should feel shame in recalling it would rather be a man—a man of restless and versatile intellect—who … plunges into scientific questions with which he has no real acquaintance, only to obscure them by an aimless rhetoric, and distract the attention of his hearers from the real point at issue by eloquent digressions and skilled appeals to religious prejudice.
As recollected in a letter written by an undergraduate, John Richard Green, writing to his friend, afterwards Professor Boyd Dawkins. This was Huxley's rebuttal to Bishop Samuel Wilberforce who ridiculed Darwin's theory of evolution at a meeting of the British Association at Oxford (30 Jun 1860). After hearing Wilberforce's speech, and before rising himself, Huxley is said to have remarked, “The Lord has delivered him into my hands!” (No transcript was taken at the time, so the words are not verbatim. The version above is commonly seen, and was said by Huxley to be fair in substance, if not wholely accurate. The letter excerpt is in Leonard Huxley (ed.), Life and Letters of Thomas Henry Huxley (1916), Vol. 1, 199. Additional accounts of the debate are given in the book.
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A man who is convinced of the truth of his religion is indeed never tolerant. At the least, he is to feel pity for the adherent of another religion but usually it does not stop there. The faithful adherent of a religion will try first of all to convince those that believe in another religion and usually he goes on to hatred if he is not successful. However, hatred then leads to persecution when the might of the majority is behind it.
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A mere inference or theory must give way to a truth revealed; but a scientific truth must be maintained, however contradictory it may appear to the most cherished doctrines of religion.
More Worlds Than One: The Creed of the Philosopher and the Hope of the Christian (1856), 132.
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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 superpersonal value. It seems to me that what is important is the force of this superpersonal content and the depth of the conviction concerning its overpowering meaningfulness, 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 and loftiness of those superpersonal objects and goals which neither require nor are capable of rational foundation. They exist with the same necessity and matter-of-factness as he himself. 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, and outside of its domain value judgments of all kinds remain necessary.
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A political law or a scientific truth may be perilous to the morals or the faith of individuals; but it cannot on this ground be resisted by the Church. … A discovery may be made in science which will shake the faith of thousands; yet religion cannot regret it or object to it. The difference in this respect between a true and a false religion is, that one judges all things by the standard of their truth, the other by the touchstone of its own interests. A false religion fears the progress of all truth; a true religion seeks and recognises truth wherever it can be found.
From 'Cardinal Wiseman and the Home and Foreign Review' (1862), collected in John Emerich Edward Dalberg Acton Baron Acton, John Neville Figgis (ed.) and Reginald Vere Laurence (ed.), The History of Freedom and Other Essays (1907), 449-450. The Darwinian controversy was at its height when this was written.
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A religion contradicting science and a science contradicting religion are equally false.
In 'Forms of Knowledge', Tertium Organum: The Third Canon of Thought; a Key to the Enigmas of the World (1922), 231.
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A religion old or new, that stressed the magnificence of the universe as revealed by modern science, might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths. Sooner or later such a religion will emerge.
Pale Blue Dot: a Vision of the Human Future in Space (1994), 52.
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Acceptance without proof is the fundamental characteristic of Western religion, rejection without proof is the fundamental characteristic of Western science.
In The dancing Wu Li Masters: an Overview of the New Physics (1979), 88.
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All good moral philosophy is ... but the handmaid to religion.
In The Advancement of Learning, book 2, xxii, 14. In Francis Bacon and Basil Montagu, The Works of Francis Bacon (1825), 252.
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All men seek to be enlightened. Religion is but the most ancient and honorable way in which men have striven to make sense out of God's universe. Scientists seek the lawfulness of events. It is the task of Religion to fit man into this lawfulness.
Dune (1965), 406
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All men seek to be enlightened. Religion is but the most ancient and honorable way in which men have striven to make sense out of God's universe. Scientists seek the lawfulness of events. It is the task of Religion to fit man into this lawfulness.
Dune (1965), 406
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All men seek to be enlightened. Religion is but the most ancient and honorable way in which men have striven to make sense out of God's universe. Scientists seek the lawfulness of events. It is the task of Religion to fit man into this lawfulness.
Dune (1965), 406
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All of my knowledge, of both science and religion, I incorporate into the classical tradition of my painting.
In G. Barry Golson (ed.), The Playboy Interview II (1983), 35.
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All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man’s life, lifting it from the sphere of mere physical existence and leading the individual towards freedom.
'Moral Decay', Out of My Later Years (1937, 1995), 9.
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All science has God as its author and giver. Much is heard of the conflict between science and religion, and of the contrast between sacred and secular. There may be aspects of truth to which religion is the gate, as indeed there are aspects of truth to which particular sciences are the gate. But if there be a Creator, and if truth be one of his attributes, then everything that is true can claim his authorship, and every search for truth can claim his authority.
In Margaret Duggan (ed.), Through the Year with Michael Ramsey: Devotional Readings for Every Day (1975).
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All scientific theories are provisional and may be changed, but ... on the whole, they are accepted from Washington to Moscow because of their practical success. Where religion has opposed the findings of science, it has almost always had to retreat.
Essay 'Science Will Never Give Us the Answers to All Our Questions', collected in Henry Margenau, and Roy Abraham Varghese (eds.), Cosmos, Bios, Theos (1992), 65.
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All the sciences have a relation, greater or less, to human nature; and...however wide any of them may seem to run from it, they still return back by one passage or another. Even Mathematics, Natural Philosophy, and Natural Religion, are in some measure dependent on the science of MAN; since they lie under the cognizance of men, and are judged of by their powers and faculties.
A Treatise on Human Nature (1739-40), ed. L. A. Selby-Bigge (1888), introduction, xix.
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Antiessentialist thinking forces us to view the world differently. We must accept shadings and continua as fundamental. We lose criteria for judgment by comparison to some ideal: short people, retarded people, people of other beliefs, colors, and religions are people of full status.
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Armed with all the powers, enjoying all the wealth they owe to science, our societies are still trying to practice and to teach systems of values already destroyed at the roots by that very science. Man knows at last that he is alone in the indifferent immensity of the universe, whence which he has emerged by chance. His duty, like his fate, is written nowhere.
In Jacques Monod and Austryn Wainhouse (trans.), Chance and Necessity: An Essay on the Natural Philosophy of Modern Biology (1971), 171.
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Art and religion are not professions: they are not occupations for which men can be paid. The artist and the saint do what they have to do, not to make a living, but in obedience to some mysterious necessity. They do not product to live - they live to produce.
In Art (1958), 172.
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Art and Religion are, then, two roads by which men escape from circumstance to ecstasy. Between aesthetic and religious rapture there is a family alliance. Art and Religion are means to similar states of mind.
In Art (1913), 92.
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Art and religion first; then philosophy; lastly science. That is the order of the great subjects of life, that’s their order of importance.
Dialog by the character Miss Brodie, in The Prime of Miss Jean Brodie (1961, 2004), 23-24.
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As a scientist, I am hostile to fundamentalist religion because it actively debauches the scientific enterprise. It teaches us not to change our minds, and not to want to know exciting things that are available to be known. It subverts science and saps the intellect.
In The God Delusion (2007), 321. As cited in John C. Weaver and John David Weaver, Christianity and Science (1973, 1984), 22.
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As far as I see, such a theory [of the primeval atom] remains entirely outside any metaphysical or religious question. It leaves the materialist free to deny any transcendental Being. He may keep, for the bottom of space-time, the same attitude of mind he has been able to adopt for events occurring in non-singular places in space-time. For the believer, it removes any attempt to familiarity with God, as were Laplace’s chiquenaude or Jeans’ finger. It is consonant with the wording of Isaiah speaking of the “Hidden God” hidden even in the beginning of the universe … Science has not to surrender in face of the Universe and when Pascal tries to infer the existence of God from the supposed infinitude of Nature, we may think that he is looking in the wrong direction.
From 'The Primeval Atom Hypothesis and the Problem of Clusters of Galaxies', in R. Stoops (ed.), La Structure et l'Evolution de l'Univers (1958), 1-32. As translated in Helge Kragh, Cosmology and Controversy: The Historical Development of Two Theories of the Universe (1996), 60.
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As for science and religion, the known and admitted facts are few and plain enough. All that the parsons say is unproved. All that the doctors say is disproved. That’s the only difference between science and religion…
In Manalive (1912), 146.
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As for those wingy mysteries in divinity, and airy subtleties in religion, which have unhinged the brains of better heads, they never stretched the pia mater of mine: methinks there be not impossibilities enough in Religion for an active faith.
In T. Chapman (ed.), Religio Medici (1643, 1831), part 1, sect. 9, 17.
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As knowledge advances, science ceases to scoff at religion; and religion ceases to frown on science. The hour of mockery by the one, and of reproof by the other, is passing away. Henceforth, they will dwell together in unity and goodwill. They will mutually illustrate the wisdom, power, and grace of God. Science will adorn and enrich religion; and religion will ennoble and sanctify science.
In Tryon Edwards, A Dictionary of Thoughts (1908), 505.
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As regards religion, on the other hand, one is generally agreed that it deals with goals and evaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with man’s attitude toward nature at large, with the establishing of ideals for the individual and communal life, and with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.
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As to Science, she has never sought to ally herself to civil power. She has never attempted to throw odium or inflict social ruin on any human being. She has never subjected anyone to mental torment, physical torture, least of all to death, for the purpose of upholding or promoting her ideas. She presents herself unstained by cruelties and crimes. But in the Vatican—we have only to recall the Inquisition—the hands that are now raised in appeals to the Most Merciful are crimsoned. They have been steeped in blood!
History of the Conflict between Religion and Science (1875), xi.
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As to the Christian religion, Sir, … there is a balance in its favor from the number of great men who have been convinced of its truth after a serious consideration of the question. Grotius was an acute man, a lawyer, a man accustomed to examine evidence, and he was convinced. Grotius was not a recluse, but a man of the world, who surely had no bias on the side of religion. Sir Isaac Newton set out an infidel, and came to be a very firm believer.
(1763). In George Birkbeck Hill (ed.), Boswell’s Life of Johnson (1799), Vol. 1, 524.
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Ask a scientist a very profound question on his science, and he will be silent. Ask a religious person a very simple question on his religion, and he will be frenzied.
Quotations: Superultramodern Science and Philosophy (2005).
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At their best, at their most creative, science and engineering are attributes of liberty—noble expressions of man’s God-given right to investigate and explore the universe without fear of social or political or religious reprisals.
From 'Sarnoff Honored by I.R.E.', in Department of Information of the Radio Corporation of America, Radio Age: Research, Manufacturing, Communications, Broadcasting (Apr 1953), 12, No. 2, 32.
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Both religion and natural science require a belief in God for their activities, to the former He is the starting point, and to the latter the goal of every thought process. To the former He is the foundation, to the latter, the crown of the edifice of every generalized world view.
Lecture, 'Religion and Natural Science' (1937) In Max Planck and Frank Gaynor (trans.), Scientific Autobiography and Other Papers (1949), 184.
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Both religion and science must preserve their autonomy and their distinctiveness. Religion is not founded on science nor is science an extension of religion. Each should possess its own principles, its pattern of procedures, its diversities of interpretation and its own conclusions.
In Letter (1 Jun 1988) to Father George V. Coyne, Director of the Vatican Observatory. On vatican.va website.
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Both Religion and science require faith in God. For believers, God is in the beginning, and for physicists He is at the end of all considerations.
Anonymous
Sometimes seen attributed (doubtfully?) to Max Planck. Widely seen on the web, but always without citation. Webmaster has not yet found any evidence in print that this is a valid Planck quote, and must be skeptical that it is. Contact Webmaster if you know a primary source.
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Business should be like religion and science; it should know neither love nor hate.
Geoffrey Keynes and Brian Hill (eds.), Samuel Butler’s Notebooks (1951), 144.
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But for us, it’s different. Look again at that dot. That’s here. That’s home. That’s us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every “superstar,” every “supreme leader,” every saint and sinner in the history of our species lived there - on a mote of dust suspended in a sunbeam.
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But how is one to determine what is pleasing to God? ... Whatever is unpleasant to man is pleasant to God. The test is the natural instinct of man. If there arises within one’s dark recesses a hot desire to do this or that, then it is the paramount duty of a Christian to avoid doing this or that. And if, on the contrary, one cherishes an abhorrence of the business, then one must tackle it forthwith, all the time shouting ‘Hallelujah!’ A simple enough religion, surely–simple, satisfying and idiotic.
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But notwithstanding these Arguments are so convictive and demonstrative, its marvellous to see how some Popish Authors (Jesuites especially) strain their wits to defend their Pagan Master Aristotle his Principles. Bullialdus speaks of a Florentine Physitian, that all the Friends he had could ever perswade him once to view the Heavens through a Telescope, and he gave that reason for his refusal, because he was afraid that then his Eyes would make him stagger concerning the truth of Aristotle’s Principles, which he was resolved he would not call into question. It were well, if these Men had as great veneration for the Scripture as they have, for Aristotles (if indeed they be his) absurd Books de cælo Sed de his satis.
(Indicating a belief that the Roman Catholic church impeded the development of modern science.)
Kometographia, Or a Discourse Concerning Comets (Boston 1684). Quoted in Michael Garibaldi Hall, The Last American Puritan: The Life of Increase Mather, 1639-1723 (1988), 167.
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Conformity-enforcing packs of vicious children and adults gradually shape the social complexes we know as religion, science, corporations, ethnic groups, and even nations. The tools of our cohesion include ridicule, rejection, snobbery, self-righteousness, assault, torture, and death by stoning, lethal injection, or the noose. A collective brain may sound warm and fuzzily New Age, but one force lashing it together is abuse.
In 'The Conformity Police', Global Brain: The Evolution of Mass Mind from the Big Bang to the 21st Century (2000), 89.
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Decades spent in contact with science and its vehicles have directed my mind and senses to areas beyond their reach. I now see scientific accomplishments as a path, not an end; a path leading to and disappearing in mystery. Science, in fact, forms many paths branching from the trunk of human progress; and on every periphery they end in the miraculous. Following these paths far enough, one must eventually conclude that science itself is a miracle—like the awareness of man arising from and then disappearing in the apparent nothingness of space. Rather than nullifying religion and proving that “God is dead,” science enhances spiritual values by revealing the magnitudes and minitudes—from cosmos to atom—through which man extends and of which he is composed.
A Letter From Lindbergh', Life (4 Jul 1969), 60B. In Eugene C. Gerhart, Quote it Completely! (1998), 409.
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Edwin Grant Conklin quote: Dictators seek to control men’s thoughts as well as their bodies and so they attempt to dictate scien
Dictators seek to control men’s thoughts as well as their bodies and so they attempt to dictate science, education and religion. But dictated education is usually propaganda, dictated history is often mythology, dictated science is pseudo-science.
From Address as retiring president before the American Association for the Advancement of Science, Indianapolis (27 Dec 1937). Published in 'Science and Ethics', Science (31 Dec 1937), 86, No. 2244, 601.
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Direct observation of the testimony of the earth … is a matter of the laboratory, of the field naturalist, of indefatigable digging among the ancient archives of the earth’s history. If Mr. Bryan, with an open heart and mind, would drop all his books and all the disputations among the doctors and study first hand the simple archives of Nature, all his doubts would disappear; he would not lose his religion; he would become an evolutionist.
'Evolution and Religion', New York Times (5 Mar 1922), 91. Written in response to an article a few days earlier in which William Jennings Bryan challenged the theory of evolution as lacking proof.
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Does there truly exist an insuperable contradiction between religion and science? Can religion be superseded by science? The answers to these questions have, for centuries, given rise to considerable dispute and, indeed, bitter fighting. Yet, in my own mind there can be no doubt that in both cases a dispassionate consideration can only lead to a negative answer. What complicates the solution, however, is the fact that while most people readily agree on what is meant by ‘science,’ they are likely to differ on the meaning of ‘religion.’
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Error held as truth has much the effect of truth. In politics and religion this fact upsets many confident predictions.
From chapter 'Jottings from a Note-Book', in Canadian Stories (1918), 177.
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Essentially all civilizations that rose to the level of possessing an urban culture had need for two forms of science-related technology, namely, mathematics for land measurements and commerce and astronomy for time-keeping in agriculture and aspects of religious rituals.
From The Science Matrix: The Journey, Travails, Triumphs (1992, 1998), Preface, x.
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Essentially only one thing in life interests us: our psychical constitution, the mechanism of which was and is wrapped in darkness. All human resources, art, religion, literature, philosophy and historical sciences, all of them join in bringing lights in this darkness. But man has still another powerful resource: natural science with its strictly objective methods. This science, as we all know, is making huge progress every day. The facts and considerations which I have placed before you at the end of my lecture are one out of numerous attempts to employ a consistent, purely scientific method of thinking in the study of the mechanism of the highest manifestations of life in the dog, the representative of the animal kingdom that is man's best friend.
'Physiology of Digestion', Nobel Lecture (12 Dec 1904). In Nobel Lectures: Physiology or Medicine 1901-1921 (1967), 134
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Edwin Grant Conklin quote: Ethics … has been well called “the religion of science.”
Ethics … has been well called “the religion of science.”
From Address as retiring president before the American Association for the Advancement of Science, Indianapolis (27 Dec 1937). Published in 'Science and Ethics', Science (31 Dec 1937), 86, No. 2244, 596.
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Euclid always contemplates a straight line as drawn between two definite points, and is very careful to mention when it is to be produced beyond this segment. He never thinks of the line as an entity given once for all as a whole. This careful definition and limitation, so as to exclude an infinity not immediately apparent to the senses, was very characteristic of the Greeks in all their many activities. It is enshrined in the difference between Greek architecture and Gothic architecture, and between Greek religion and modern religion. The spire of a Gothic cathedral and the importance of the unbounded straight line in modern Geometry are both emblematic of the transformation of the modern world.
In Introduction to Mathematics (1911), 119.
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Even if religion and morality are dismissed as illusion, the word “Ought” still has sway.
Swarthmore Lecture (1929) at Friends’ House, London, printed in Science and the Unseen World (1929), 55.
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Even though the realms of religion and science in themselves are clearly marked off from each other, nevertheless there exist between the two strong reciprocal relationships and dependencies. Though religion may be that which determines the goal, it has, nevertheless, learned from science, in the broadest sense, what means will contribute to the attainment of the goals it has set up. But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.
From paper 'Science, Philosophy and Religion', prepared for initial meeting of the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, at the Jewish Theological Seminary of America, New York City (9-11 Sep 1940). Collected in Albert Einstein: In His Own Words (2000), 212.
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Every great scientist becomes a great scientist because of the inner self-abnegation with which he stands before truth, saying: “Not my will, but thine, be done.” What, then, does a man mean by saying, Science displaces religion, when in this deep sense science itself springs from religion?
In 'The Real Point of Conflict between Science and Religion', collected in Living Under Tension: Sermons On Christianity Today (1941), 148.
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Every utterance from government - from justifying 90-day detention to invading other countries [and] to curtailing civil liberties - is about the dangers of religious division and fundamentalism. Yet New Labour is approving new faith schools hand over fist. We have had the grotesque spectacle of a British prime minister, on the floor of the House of Commons, defending - like some medieval crusader - the teaching of creationism in the science curriculum at a sponsor-run school whose running costs are wholly met from the public purse.
In The Guardian (10 Apr 2006).
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Evolution has encountered no intellectual trouble; no new arguments have been offered. Creationism is a home-grown phenomenon of American sociocultural history—a splinter movement … who believe that every word in the Bible must be literally true, whatever such a claim might mean.
Leonardo's Mountain of Clams and the Diet of Worms: Essays on Natural History (1998), 270.
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Evolution is either an innocent scientific description of how certain earthly things came about; or, if it is anything more than this, it is an attack upon thought itself. If evolution destroys anything, it does not destroy religion but rationalism.
In Orthodoxy (1918, 2008), 25.
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False interpretation of the Bible has often clashed with science, as false science has with true interpretation; but true science is the natural ally of religion, for both are from God.
…...
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Fear of things invisible is the natural seed of that which every one in himself calleth religion.
Leviathan. In Marc J. Madou, Fundamentals of Microfabrication: the Science of Miniaturization (2nd ed., 2002), 183.
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Follow Descartes! Do not give up the religion of your youth until you get a better one.
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For a long time it has been known that the first systems of representations with which men have pictured to themselves the world and themselves were of religious origin. There is no religion that is not a cosmology at the same time that it is a speculation upon divine things. If philosophy and the sciences were born of religion, it is because religion began by taking the place of the sciences and philosophy.
The Elementary Forms of the Religious Life (1912), trans. J. W. Swain (2nd edition 1976), 9.
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For any one who is pervaded with the sense of causal law in all that happens, who accepts in real earnest the assumption of causality, the idea of a Being who interferes with the sequence of events in the world is absolutely impossible! Neither the religion of fear nor the social-moral religion can have, any hold on him. A God who rewards and punishes is for him unthinkable, because man acts in accordance with an inner and outer necessity, and would, in the eyes of God, be as little responsible as an inanimate object is for the movements which it makes. Science, in consequence, has been accused of undermining morals—but wrongly. The ethical behavior of man is better based on sympathy, education and social relationships, and requires no support from religion. Man’s plight would, indeed, be sad if he had to be kept in order through fear of punishment and hope of rewards after death.
From 'Religion and Science', The New York Times Magazine, (9 Nov 1930), 1. Article in full, reprinted in Edward H. Cotton (ed.), Has Science Discovered God? A Symposium of Modern Scientific Opinion (1931), 101. The wording differs significantly from the version collected in 'Religion And Science', Ideas And Opinions (1954), 39, giving its source as: “Written expressly for the New York Times Magazine. Appeared there November 9, 1930 (pp. 1-4). The German text was published in the Berliner Tageblatt, November 11, 1930.” This variant form of the quote from the book begins, “The man who is thoroughly convinced of the universal operation of the law of causation….” and is also on the Albert Einstein Quotes page on this website. As for why the difference, Webmaster speculates the book form editor perhaps used a revised translation from Einstein’s German article.
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For the religious, passivism [i.e., objects are obedient to the laws of nature] provides a clear role of God as the author of the laws of nature. If the laws of nature are God’s commands for an essentially passive world…, God also has the power to suspend the laws of nature, and so perform miracles.
In The Philosophy of Nature: A Guide to the New Essentialism (2002), 2.
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For this knowledge of right living, we have sought a new name... . As theology is the science of religious life, and biology the science of [physical] life ... so let Oekology be henceforth the science of [our] normal lives ... the worthiest of all the applied sciences which teaches the principles on which to found... healthy... and happy life.
Quoted in Robert Clarke (ed.), Ellen Swallow: The Woman Who Founded Ecology (1973), 120.
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Formerly, when religion was strong and science weak, men mistook magic for medicine; now, when science is strong and religion weak, men mistake medicine for magic.
The Second Sin (1973), 115.
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From religion comes a man's purpose; from science, his power to achieve it. Sometimes people ask if religion and science are not opposed to one another. They are: in the sense that the thumb and fingers of my hands are opposed to one another. It is an opposition by means of which anything can be grasped.
In Sir Kerr Grant, The Life and Work of Sir William Bragg (1952), 43.
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Galileo was no idiot. Only an idiot could believe that science requires martyrdom—that may be necessary in religion, but in time a scientific result will establish itself.
As quoted, without citation, in Harold Eves, Mathematical Circles Squared (1971). Collected in Bill Swainson, The Encarta Book of Quotations (2000), 361.
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Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous.
A Treatise on Human Nature (1739-40), ed. L. A. Selby-Bigge (1888), book 1, part 4, section 7, 272.
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Genius, without religion, is only a lamp on the outer gate of a palace. It may serve to cast a gleam of light on those that are without while the inhabitant sits in darkness.
Louis Klopsch, Many Thoughts of Many Minds (1896), 106.
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Genuine religion has its root deep down in the heart of humanity and in the reality of things. It is not surprising that by our methods we fail to grasp it: the actions of the Deity make no appeal to any special sense, only a universal appeal; and our methods are, as we know, incompetent to detect complete uniformity. There is a principle of Relativity here, and unless we encounter flaw or jar or change, nothing in us responds; we are deaf and blind therefore to the Immanent Grandeur, unless we have insight enough to recognise in the woven fabric of existence, flowing steadily from the loom in an infinite progress towards perfection, the ever-growing garment of a transcendent God.
Continuity: The Presidential Address to the British Association (1913), 92-93.
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Geology has shared the fate of other infant sciences, in being for a while considered hostile to revealed religion; so like them, when fully understood, it will be found a potent and consistent auxiliary to it, exalting our conviction of the Power, and Wisdom, and Goodness of the Creator.
Geology and Mineralogy Considered with Reference to Natural Theology (1836), Vol. 1, 9.
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He adhered, with a severity most unusual in Indians resident in England, to the religious observances of his caste; but his religion was a matter of observance and not of intellectual conviction, and I remember well his telling me (much to my surprise) that all religions seemed to him more or less equally true.
In obituary notice by G.H. Hardy in the Proceedings of the London Mathematical Society (2) (1921), 19, xl—lviii. Reprinted in G.H. Hardy, P.V. Seshu Aiyar and B.M. Wilson (eds.) Collected Papers of Srinivasa Ramanujan (1927), xxxi.
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He who posseses science and art, has religion; he who possesses neither science nor art, let him get religion.
Quoted in Miguel De Unamuno, Tragic Sense of Life (1913), translated by John Ernest Crawford Flitch (1954), 210.
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Holding then to science with one hand—the left hand—we give the right hand to religion, and cry: ‘Open Thou mine eyes, that I may behold wondrous things, more wondrous than the shining worlds can tell.’ Obedient to the promise, religion does awaken faculties within us, does teach our eyes to the beholding of more wonderful things. Those great worlds blazing like suns die like feeble stars in the glory of the morning, in the presence of this new light. The soul knows that an infinite sea of love is all about it, throbbing through it, everlasting arms of affection lift it, and it bathes itself in the clear consciousness of a Father’s love.
…...
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How could science be any enemy of religion when God commanded man to be a scientist the day He told him to rule the earth and subject it?
In The Life of All Living: the philosophy of life (1929, 1942), 212.
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Humanism is only another name for spiritual laziness, or a vague half-creed adopted by men of science and logicians whose heads are too occupied with the world of mathematics and physics to worry about religious categories.
In The Outsider (1956), 279.
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I am a strong advocate for free thought on all subjects, yet it appears to me (whether rightly or wrongly) that direct arguments against christianity & theism produce hardly any effect on the public; & freedom of thought is best promoted by the gradual illumination of men's minds, which follow[s] from the advance of science. It has, therefore, been always my object to avoid writing on religion, & I have confined myself to science. I may, however, have been unduly biassed by the pain which it would give some members of my family, if I aided in any way direct attacks on religion.
Letter to E.B. Aveling (13 Oct 1880).
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I am absolutely enraptured by the atmosphere of a wreck. A dead ship is the house of a tremendous amount of life—fish and plants. The mixture of life and death is mysterious, even religious. There is the same sense of peace and mood that you feel on entering a cathedral.
Quoted in 'Sport: Poet of the Depths', Time (28 Mar 1960)
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I am not, personally, a believer or a religious man in any sense of institutional commitment or practice. But I have a great respect for religion, and the subject has always fascinated me, beyond almost all others (with a few exceptions, like evolution and paleontology).
Leonardo's Mountain of Clams and the Diet of Worms: Essays on Natural History (1998), 281.
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I believe that the Dayton trial marked the beginning of the decline of fundamentalism. … I feel that restrictive legislation on academic freedom is forever a thing of the past, that religion and science may now address one another in an atmosphere of mutual respect and of a common quest for truth. I like to think that the Dayton trial had some part in bringing to birth this new era.
From 'Reflections—Forty Years After', in Jerry R. Tompkins (ed.), D-Days at Dayton: Reflections on the Scopes Trial(1965), 31. As quoted in Stephen Jay Gould, Hen’s Teeth and Horse’s Toes: Further Reflections in Natural History (1983), 274.
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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 ... 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.
…...
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I conceive of nothing, in religion, science, or philosophy, that is more than the proper thing to wear, for a while.
Wild Talents (1932, 2006), 240.
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I confess that Magic teacheth many superfluous things, and curious prodigies for ostentation; leave them as empty things, yet be not ignorant of their causes. But those things which are for the profit of men—for the turning away of evil events, for the destroying of sorceries, for the curing of diseases, for the exterminating of phantasms, for the preserving of life, honor, or fortune—may be done without offense to God or injury to religion, because they are, as profitable, so necessary.
In De Occulta Philosophia (1533), Vol. 1. Translation by J.F. (1651) reprinted as The Philosophy of Natural Magic (1913), 28.
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I do not want chemistry to degenerate into a religion; I do not want the chemist to believe in the existence of atoms as the Christian believes in the existence of Christ in the communion wafer.
Said to Alfred Nacquet in a debate on chemical education. Quoted in 'Berthelot', Berichte, 1908, 41, 4855.
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I don't see why religion and science can't cooperate. What's wrong with using a computer to count our blessings?
In Ashton Applewhite, William R. Evans and Andrew Frothingham, And I Quote (2003), 108.
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I had rather believe all the Fables in the Legend, and the Talmud, and the Alcoran, then that this universall Frame, is without a Minde. And therefore, God never wrought Miracle, to convince Atheisme, because his Ordinary Works Convince it. It is true, that a little Philosophy inclineth Mans Minde to Atheisme; But depth in Philosophy, bringeth Mens Mindes about to Religion.
'Of Atheisme' (1625) in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1887-1901), Vol. 6, 413.
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I may conclude this chapter by quoting a saying of Professor Agassiz, that whenever a new and startling fact is brought to light in science, people first say, 'it is not true,' then that 'it is contrary to religion,' and lastly, 'that everybody knew it before.'
The Antiquity of Man (1863), 105.
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I never said a word against eminent men of science. What I complain of is a vague popular philosophy which supposes itself to be scientific when it is really nothing but a sort of new religion and an uncommonly nasty one. When people talked about the fall of man, they knew they were talking about a mystery, a thing they didn’t understand. Now they talk about the survival of the fittest: they think they do understand it, whereas they have not merely no notion, they have an elaborately false notion of what the words mean.
In The Club of Queer Trades (1903, 1905), 241.
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I regard sex as the central problem of life. And now that the problem of religion has practically been settled, and that the problem of labor has at least been placed on a practical foundation, the question of sex—with the racial questions that rest on it—stands before the coming generations as the chief problem for solution. Sex lies at the root of life, and we can never learn to reverence life until we know how to understand sex.
Studies in the Psychology of Sex (1897), Vol. 1, xxx.
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I see no good reason why the views given in this volume should shock the religious feelings of anyone.
In Origin of Species (1860), 417.
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I see no good reason why the views given this volume [The Origin of Species] should shock the religious feelings of any one. It is satisfactory, as showing how transient such impressions are, to remember that the greatest discovery ever made by man, namely, the law of attraction of gravity, was also attacked by Leibnitz, “as subversive of natural, and inferentially of revealed, religion.”
The Origin of Species (1909), 520.
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I suspect that the changes that have taken place during the last century in the average man's fundamental beliefs, in his philosophy, in his concept of religion. in his whole world outlook, are greater than the changes that occurred during the preceding four thousand years all put together. ... because of science and its applications to human life, for these have bloomed in my time as no one in history had had ever dreamed could be possible.
In The Autobiography of Robert A. Millikan (1951, 1980), xii.
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I think that physics is the most important—indeed the only—means we have of finding out the origins and fundamentals of our universe, and this is what interests me most about it. I believe that as science advances religion necessarily recedes, and this is a process I wish to encourage, because I consider that, on the whole, the influence of religion is malign.
Quoted in Contemporary Authors Online Gale (2007)
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I understood that you would take the human race in the concrete, have exploded the absurd notion of Pope’s Essay on Man, [Erasmus] Darwin, and all the countless believers even (strange to say) among Christians of man’s having progressed from an ouran-outang state—so contrary to all History, to all religion, nay, to all possibility—to have affirmed a Fall in some sense as a fact….
Letter to William Wordsworth (30 May 1815). In William Knight, The Life of William Wordsworth (1889), Vol. 2, 259. [Note: “ouran” is as written. Erasmus identified in footnote.]
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I was pretty good in science. But again, because of the small budget, in science class we couldn’t do experiments in order to prove theories. We just believed everything. Actually I think that class was call Religion. Religion was always an easy class. All you had to do was suspend the logic and reasoning you were taught in all the other classes.
In autobiography, Brain Droppings (1998), 227.
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I would beg the wise and learned fathers (of the church) to consider with all diligence the difference which exists between matters of mere opinion and matters of demonstration. ... [I]t is not in the power of professors of the demonstrative sciences to alter their opinions at will, so as to be now of one way of thinking and now of another. ... [D]emonstrated conclusions about things in nature of the heavens, do not admit of being altered with the same ease as opinions to what is permissible or not, under a contract, mortgage, or bill of exchange.
Letter to Cristina di Lorena, Grand Duchess of Tuscany (the mother of his patron Cosmo), 1615. Quoted in Sedley Taylor, 'Galileo and Papal Infallibility' (Dec 1873), in Macmillan's Magazine: November 1873 to April 1874 (1874) Vol 29, 94.
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I would say here something that was heard from an ecclesiastic of the most eminent degree [Cardinal Baronius (1538-1607)]: “That the intention of the holy ghost is to teach us how one goes to heaven, not how heaven goes.”
Letter to Madame Christina of Lorraine, Grand Duchess of Tuscany: concerning the Use of Biblical Quotations in Matters of Science (1611 5), trans. Stillman Drake, Discoveries and Opinions of Galileo (1957), 186.
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I, Galileo Galilei, son of the late Vincenzo Galilei, of Florence, aged seventy years, being brought personally to judgment, and kneeling before your Most Eminent and Most Reverend Lords Cardinals, General Inquisitors of the universal Christian republic against heretical depravity, having before my eyes the Holy Gospels, which I touch with my own hands, swear that I have always believed, and now believe, and with the help of God will in future believe, every article which the Holy Catholic and Apostolic Church of Rome holds, teaches, and preaches. But because I have been enjoined by this Holy Office altogether to abandon the false opinion which maintains that the sun is the centre and immovable, and forbidden to hold, defend, or teach the said false doctrine in any manner, and after it hath been signified to me that the said doctrine is repugnant with the Holy Scripture, I have written and printed a book, in which I treat of the same doctrine now condemned, and adduce reasons with great force in support of the same, without giving any solution, and therefore have been judged grievously suspected of heresy; that is to say, that I held and believed that the sun is the centre of the universe and is immovable, and that the earth is not the centre and is movable; willing, therefore, to remove from the minds of your Eminences, and of every Catholic Christian, this vehement suspicion rightfully entertained toward me, with a sincere heart and unfeigned faith, I abjure, curse, and detest the said errors and heresies, and generally every other error and sect contrary to Holy Church; and I swear that I will never more in future say or assert anything verbally, or in writing, which may give rise to a similar suspicion of me; but if I shall know any heretic, or anyone suspected of heresy, that I will denounce him to this Holy Office, or to the Inquisitor or Ordinary of the place where I may be; I swear, moreover, and promise, that I will fulfil and observe fully, all the penances which have been or shall be laid on me by this Holy Office. But if it shall happen that I violate any of my said promises, oaths, and protestations (which God avert!), I subject myself to all the pains and punishments which have been decreed and promulgated by the sacred canons, and other general and particular constitutions, against delinquents of this description. So may God help me, and his Holy Gospels which I touch with my own hands. I, the above-named Galileo Galilei, have abjured, sworn, promised, and bound myself as above, and in witness thereof with my own hand have subscribed this present writing of my abjuration, which I have recited word for word. At Rome, in the Convent of Minerva, June 22, 1633. I, Galileo Galilei, have abjured as above with my own hand.
Abjuration, 22 Jun 1633. In J.J. Fahie, Galileo, His Life and Work (1903), 319-321.
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If finally, the science should prove that society at a certain time revert to the church and recover its old foundation of absolute faith in a personal providence and a revealed religion, it commits suicide.
In The Degradation of the Democratic Dogma (1919), 131.
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If I get the impression that Nature itself makes the decisive choice [about] what possibility to realize, where quantum theory says that more than one outcome is possible, then I am ascribing personality to Nature, that is to something that is always everywhere. [An] omnipresent eternal personality which is omnipotent in taking the decisions that are left undetermined by physical law is exactly what in the language of religion is called God.
As quoted by John D. Barrow in The Universe that Discovered Itself (2000), 171.
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If I had my life to live over again I would not devote it to develop new industrial processes: I would try to add my humble efforts to use Science to the betterment of the human race.
I despair of the helter-skelter methods of our vaulted homo sapiens, misguided by his ignorance and his politicians. If we continue our ways, there is every possibility that the human race may follow the road of former living races of animals whose fossils proclaim that they were not fit to continue. Religion, laws and morals is not enough. We need more. Science can help us.
Letter to a friend (14 Jan 1934). In Savage Grace (1985, 2007), 62.
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If knowledge is my God, doubt would be my religion.
Quotations: Superultramodern Science and Philosophy (2005), 3
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If our so-called facts are changing shadows, they are shadows cast by the light of constant truth. So too in religion we are repelled by that confident theological doctrine… but we need not turn aside from the measure of light that comes into our experience showing us a Way through the unseen world.
Swarthmore Lecture (1929) at Friends’ House, London, printed in Science and the Unseen World (1929), 91.
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If the God of revelation is most appropriately worshipped in the temple of religion, the God of nature may be equally honored in the temple of science. Even from its lofty minarets the philosopher may summon the faithful to prayer, and the priest and sage exchange altars without the compromise of faith or knowledge.
In Tryon Edwards (ed.), A Dictionary of Thoughts: Being a Cyclopedia of Laconic Quotations from the Best Authors of the World, Both Ancient and Modern (1891), 507.
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If the kind of controversy which so often springs up between modernism and traditionalism in religion were applied to more commonplace affairs of life we might see some strange results. …It arises, let us say, from a passage in an obituary notice which mentions that the deceased had loved to watch the sunsets from his peaceful country home.. …it is forgotten that what the deceased man looked out for each evening was an experience and not a creed.
Swarthmore Lecture (1929) at Friends’ House, London, printed in Science and the Unseen World (1929), 84-85.
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If the [Vestiges] be true, the labours of sober induction are in vain; religion is a lie; human law is a mass of folly, and a base injustice; morality is moonshine; our labours for the black people of Africa were works of madmen; and man and woman are only better beasts!
Letter to Charles Lyell (9 Apr 1845). In John Willis Clark and Thomas McKenny Hughes (eds.), The Life and Letters of the Reverend Adam Sedgwick (1890), Vol. 2, 84.
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If they believe it [evolution], they go back to scoff at the religion of their parents.
From the transcript of the Scopes Monkey Trial fifth day's proceedings (16 Jul 1925) in John Thomas Scopes, The World's Most Famous Court Trial: Tennessee Evolution Case: a Complete Stenographic Report of the Famous Court Test of the Tennessee Anti-Evolution Act, at Dayton, July 10 to 21, 1925, Including Speeches and Arguments of Attorneys (1925), 175.
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If today you can take a thing like evolution and make it a crime to teach it in the public schools, tomorrow you can make it a crime to teach it in the private schools, and next year you can make it a crime to teach it to the hustings or in the church. At the next session you may ban books and the newspapers. Soon you may set Catholic against Protestant and Protestant against Protestant, and try to foist your own religion upon the minds of men. If you can do one you can do the other. Ignorance and fanaticism are ever busy and need feeding. Always it is feeding and gloating for more. Today it is the public school teachers; tomorrow the private. The next day the preachers and the lecturers, the magazines, the books, the newspapers. After a while, Your Honor, it is the setting of man against man and creed against creed until with flying banners and beating drums we are marching backward to the glorious ages of the sixteenth century when bigots lighted fagots to burn the men who dared to bring any intelligence and enlightenment and culture to the human mind.
Darrow’s concluding remarks before adjournment of the second day of the Scopes Monkey Trial, Dayton, Tennessee (Monday, 13 Jul 1925). In The World's Most Famous Court Trial: Tennessee Evolution Case: a Complete Stenographic Report of the Famous Court Test of the Tennessee Anti-Evolution Act, at Dayton, July 10 to 21, 1925 (1925), Second Day's Proceedings, 87.
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If we would indicate an idea … striving to remove the barriers which prejudice and limited views of every kind have erected among men, and to treat all mankind, without reference to religion, nation, or color, as one fraternity, one great community, fitted for the attainment of one object, the unrestrained development of the physical powers. This is the ultimate and highest aim of society.
In Ueber die Kawi-Sprache, Vol. 3, 426. As quoted in Alexander von Humboldt, Cosmos: A Sketch of a Physical Description of the Universe (1850), Vol. 1, 358, as translated by Elise C. Otté.
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In 1925 [state legislators] prohibited by law the teaching of evolution in Tennessee. … Anti-evolutionists feared that a scientific idea would undermine religious belief. In the present…, pro-evolutionists fear that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter, insufficient confidence in science.
In Building a Bridge to the 18th Century: How the Past Can Improve Our Future (1999), 167.
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In our preoccupations with sex, our submission to gods and leaders, our sometimes suicidal commitment to ideas, religions, and trivial details of cultural style, we become the unconscious creators of the social organism’s exploits.
In 'The Clint Eastwood Conundrum', The Lucifer Principle: A Scientific Expedition Into the Forces of History (1997), 8.
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In our time this search [for extraterrestrial life] will eventually change our laws, our religions, our philosophies, our arts, our recreations, as well as our sciences. Space, the mirror, waits for life to come look for itself there.
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In science it often happens that scientists say, “You know that's a really good argument; my position is mistaken,” and then they would actually change their minds and you never hear that old view from them again. They really do it. It doesn't happen as often as it should, because scientists are human and change is sometimes painful. But it happens every day. I cannot recall the last time something like that happened in politics or religion. It’s very rare that a senator, say, replies, “That’s a good argument. I will now change my political affiliation.”
From keynote address at CSICOP conference, Pasadena, California (3 Apr 1987). Printed in 'The Burden of Skepticism', Skeptical Inquirer (1987), 12, No. 1. Collected in Kendrick Frazier (ed.), The Hundredth Monkey: And Other Paradigms of the Paranormal (1991), 5.
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In some respects, science has far surpassed religion in delivering awe. How is it that hardly any major religion has looked at science and concluded, “This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant. God must be even greater than we dreamed”? Instead they say, 'No, no, no! My god is a little god, and I want him to stay that way.'
Pale Blue Dot: A Vision of the Human Future in Space (1994), 52.
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In the case of a Christian clergyman, the tragic-comical is found in this: that the Christian religion demands love from the faithful, even love for the enemy. This demand, because it is indeed superhuman, he is unable to fulfill. Thus intolerance and hatred ring through the oily words of the clergyman. The love, which on the Christian side is the basis for the conciliatory attempt towards Judaism is the same as the love of a child for a cake. That means that it contains the hope that the object of the love will be eaten up.
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In this age of specialization men who thoroughly know one field are often incompetent to discuss another. … The old problems, such as the relation of science and religion, are still with us, and I believe present as difficult dilemmas as ever, but they are not often publicly discussed because of the limitations of specialization.
Opening statement, in transcript of talk to the Caltech Lunch Forum (2 May 1956), 'The Relation of Science and Religion', collected in Richard Phillips Feynman and Jeffrey Robbins (ed.), The Pleasure of Finding Things Out: The Best Short Works of Richard P. Feynman (1999, 2005), 245-246.
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Instead of being presented with stereotypes by age, sex, color, class, or religion, children must have the opportunity to learn that within each range, some people are loathsome and some are delightful.
In Twentieth Century Faith: Hope and Survival (1972), 61.
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It doesn't seem to me that this fantastically marvelous universe, this tremendous range of time and space and different kinds of animals, and all the different planets, and all these atoms with all their motions, and so on, all this complicated thing can merely be a stage so that God can watch human beings struggle for good and evil—which is the view that religion has. The stage is too big for the drama.
'Viewpoint' Interview (with Bill Stout) for Los Angeles KNXT television station (1 May 1959), printed in Michelle Feynman (ed.) Perfectly Reasonable Deviations (from the Beaten Track) (2006), Appendix I, 426. Also quoted in James Gleick, Genius: The Life and Science of Richard Feynman (1992), 372. Gleick adds that KNXT “felt obliged to suppress” the interview. It was not broadcast until after Feynman, asked to redo the interview, wrote back with a letter objecting to “a direct censorship of the expression of my views.”
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It has been said that science is opposed to, and in conflict with revelation. But the history of the former shown that the greater its progress, and the more accurate its investigations and results, the more plainly it is seen not only not to clash with the Latter, but in all things to confirm it. The very sciences from which objections have been brought against religion have, by their own progress, removed those objections, and in the end furnished fall confirmation of the inspired Word of God.
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It is easy to follow in the sacred writings of the Jewish people the development of the religion of fear into the moral religion, which is carried further in the New Testament. The religions of all civilized peoples, especially those of the Orient, are principally moral religions. An important advance in the life of a people is the transformation of the religion of fear into the moral religion.
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It is not clear to anyone, least of all the practitioners, how science and technology in their headlong course do or should influence ethics and law, education and government, art and social philosophy, religion and the life of the affections. Yet science is an all-pervasive energy, for it is at once a mode of thought, a source of strong emotion, and a faith as fanatical as any in history.
Science: The Glorious Entertainment (1964), 3.
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It is this mythical, or rather this symbolic, content of the religious traditions which is likely to come into conflict with science. This occurs whenever this religious stock of ideas contains dogmatically fixed statements on subjects which be long in the domain of science. Thus, it is of vital importance for the preservation of true religion that such conflicts be avoided when they arise from subjects which, in fact, are not really essential for the pursuance of the religious aims.
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It may be that in the practice of religion men have real evidence of the Being of God. If that is so, it is merely fallacious to refuse consideration of this evidence because no similar evidence is forthcoming from the study of physics, astronomy or biology.
In Nature, Man and God: Being the Gifford Lectures Delivered in the University of Glasgow in the Academical Years 1932-1933 and 1933-1934 (1934), 11.
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It seems to me that your Reverence and Signor Galileo act prudently when you content yourselves with speaking hypothetically and not absolutely, as I have always understood that Copernicus spoke. To say that on the supposition of the Earth's movement and the Sun's quiescence all the celestial appearances are explained better than by the theory of eccentrics and epicycles is to speak with excellent good sense and to run no risk whatsoever. Such a manner of speaking is enough for a mathematician. But to want to affirm that the Sun, in very truth, is at the center of the universe and only rotates on its axis without going from east to west, is a very dangerous attitude and one calculated not only to arouse all Scholastic philosophers and theologians but also to injure our holy faith by contradicting the Scriptures.
Letter to Paolo Antonio Foscarini, 12 April 1615. Quoted in Giorgio De Santillana, The Crime of Galileo (1955), 99.
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It was an admirable reply of a converted astronomer, who, when interrogated concerning his comparative estimate of religion and the science he had formerly idolized, answered, 'I am now bound for heaven, and I take the stars in my way.'
Anonymous
In Tryon Edwards. A Dictionary of Thoughts (1908), 506.
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It would not be difficult to come to an agreement as to what we understand by science. Science is the century-old endeavor to bring together by means of systematic thought the perceptible phenomena of this world into as thoroughgoing an association as possible. To put it boldly, it is the attempt at the posterior reconstruction of existence by the process of conceptualization. But when asking myself what religion is I cannot think of the answer so easily. And even after finding an answer which may satisfy me at this particular moment, I still remain convinced that I can never under any circumstances bring together, even to a slight extent, the thoughts of all those who have given this question serious consideration.
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Joy in the universe, and keen curiosity about it all—that has been my religion.
The Heart of Burroughs's Journals (1928), 257.
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Just as Darwin discovered the law of evolution in organic nature, so Marx discovered the law of evolution in human history; he discovered the simple fact, hitherto concealed by an overgrowth of idealogy [sic], that mankind must first of all eat and drink, have shelter and clothing, before it can pursue politics, science, religion, art etc.
Engels' Speech over the Grave of Karl Marx, delivered at Highgate Cemetery, London, 17 Mar 1883. Quoted in Karl Marx 1818-1883, for the Anniversary of his Death (1942), 27.
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Just as in the animal and vegetable kingdoms, an individual comes into being, so to speak, grows, remains in being, declines and passes on, will it not be the same for entire species? If our faith did not teach us that animals left the Creator's hands just as they now appear and, if it were permitted to entertain the slightest doubt as to their beginning and their end, may not a philosopher, left to his own conjectures, suspect that, from time immemorial, animal life had its own constituent elements, scattered and intermingled with the general body of matter, and that it happened when these constituent elements came together because it was possible for them to do so; that the embryo formed from these elements went through innumerable arrangements and developments, successively acquiring movement, feeling, ideas, thought, reflection, consciousness, feelings, emotions, signs, gestures, sounds, articulate sounds, language, laws, arts and sciences; that millions of years passed between each of these developments, and there may be other developments or kinds of growth still to come of which we know nothing; that a stationary point either has been or will be reached; that the embryo either is, or will be, moving away from this point through a process of everlasting decay, during which its faculties will leave it in the same way as they arrived; that it will disappear for ever from nature-or rather, that it will continue to exist there, but in a form and with faculties very different from those it displays at this present point in time? Religion saves us from many deviations, and a good deal of work. Had religion not enlightened us on the origin of the world and the universal system of being, what a multitude of different hypotheses we would have been tempted to take as nature's secret! Since these hypotheses are all equally wrong, they would all have seemed almost equally plausible. The question of why anything exists is the most awkward that philosophy can raise- and Revelation alone provides the answer.
Thoughts on the Interpretation of Nature and Other Philosophical Works (1753/4), ed. D. Adams (1999), Section LVIII, 75-6.
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Knowledge is like a knife. In the hands of a well-balanced adult it is an instrument for good of inestimable value; but in the hands of a child, an idiot, a criminal, a drunkard or an insane man, it may cause havoc, misery, suffering and crime. Science and religion have this in common, that their noble aims, their power for good, have often, with wrong men, deteriorated into a boomerang to the human race.
In 'Applied Chemistry', Science (22 Oct 1915), New Series, 42, No. 1086, 548.
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Let nobody be afraid of true freedom of thought. Let us be free in thought and criticism; but, with freedom, we are bound to come to the conclusion that science is not antagonistic to religion, but a help to it.
Quoted in Arthur Holmes, 'The Faith of the Scientist', The Biblical World (1916), 48 7.
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Like almost every subject of human interest, this one [mathematics] is just as easy or as difficult as we choose to make it. A lifetime may be spent by a philosopher in discussing the truth of the simplest axiom. The simplest fact as to our existence may fill us with such wonder that our minds will remain overwhelmed with wonder all the time. A Scotch ploughman makes a working religion out of a system which appalls a mental philosopher. Some boys of ten years of age study the methods of the differential calculus; other much cleverer boys working at mathematics to the age of nineteen have a difficulty in comprehending the fundamental ideas of the calculus.
In Teaching of Mathematics (1902), 19-20.
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Many consider that the conflict of religion and science is a temporary phase, and that in due course the two mighty rivers of human understanding will merge into an even mightier Amazon of comprehension. I take the opposite view, that reconciliation is impossible. I consider that Science is mightier than the Word, and that the river of religion will (or, at least, should) atrophy and die.
In 'Religion - The Antithesis to Science', Chemistry & Industry (Feb 1997).
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Man’s history has been graven on the rock of Egypt, stamped on the brick of Assyria, enshrined in the marble of the Parthenon—it rises before us a majestic presence in the piled up arches of the Coliseum—it lurks an unsuspected treasure amid the oblivious dust of archives and monasteries—it is embodied in all the looms of religions, of races, of families.
In Lecture to the Oxford meeting of the Archaeological Institute (18 Jun 1850), printed in 'On the Study of Achaeology', Archaeological Journal (1851), 8, 1.
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Mathematics had never had more than a secondary interest for him [her husband, George Boole]; and even logic he cared for chiefly as a means of clearing the ground of doctrines imagined to be proved, by showing that the evidence on which they were supposed to give rest had no tendency to prove them. But he had been endeavoring to give a more active and positive help than this to the cause of what he deemed pure religion.
In Eleanor Meredith Cobham, Mary Everest Boole: Collected Works (1931), 40.
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Mathematics is the life supreme. The life of the gods is mathematics. All divine messengers are mathematicians. Pure mathematics is religion. Its attainment requires a theophany.
In Schriften (1901), Bd.. 2, 223.
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Matter and mind are not separate, they are aspects of one energy. Look at the mind as a function of matter and you have science; look at matter as the product of the mind and you have religion.
…...
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Men despise religion; they hate it, and they fear it is true.
In Pensées (1670), Section 16, No. 26. From Blaise Pascal and W.F. Trotter (trans.), 'Thoughts', collected in Charles W. Eliot (ed.), The Harvard Classics (1910), Vol. 48, 68. From the French, “Les hommes ont mépris pour la religion; ils en ont haine, et peur qu’elle soit vraie,” in Pensées de Blaise Pascal (1847), 203.
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Misuse of reason might yet return the world to pre-technological night; plenty of religious zealots hunger for just such a result, and are happy to use the latest technology to effect it.
The Heart of Things: Applying Philosophy to the 21st Century (2006).
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Modern bodybuilding is ritual, religion, sport, art, and science, awash in Western chemistry and mathematics. Defying nature, it surpasses it.
'Alice in Muscle Land,' Boston Globe (27 Jan 1991). Reprinted in Sex, Art, and American Culture (1992), 82.
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Modern masters of science are much impressed with the need of beginning all inquiry with a fact. The ancient masters of religion were quite equally impressed with that necessity. They began with the fact of sin—a fact as practical as potatoes. Whether or not man could be washed in miraculous waters, there was no doubt at any rate that he wanted washing.
In Orthodoxy (1908), 24.
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Most scientists think of science as being a kind of purifying intellectual machinery that leads to honesty, to the withering away of ignorance and wrong ideas, including, provided they are of the atheistic persuasion, those of religion.
In Pamela Weintraub (ed.), 'E. O. Wilson', The Omni Interviews (1984), 231.
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My mother, my dad and I left Cuba when I was two [January, 1959]. Castro had taken control by then, and life for many ordinary people had become very difficult. My dad had worked [as a personal bodyguard for the wife of Cuban president Batista], so he was a marked man. We moved to Miami, which is about as close to Cuba as you can get without being there. It’s a Cuba-centric society. I think a lot of Cubans moved to the US thinking everything would be perfect. Personally, I have to say that those early years were not particularly happy. A lot of people didn’t want us around, and I can remember seeing signs that said: “No children. No pets. No Cubans.” Things were not made easier by the fact that Dad had begun working for the US government. At the time he couldn’t really tell us what he was doing, because it was some sort of top-secret operation. He just said he wanted to fight against what was happening back at home. [Estefan’s father was one of the many Cuban exiles taking part in the ill-fated, anti-Castro Bay of Pigs invasion to overthrow dictator Fidel Castro.] One night, Dad disappered. I think he was so worried about telling my mother he was going that he just left her a note. There were rumours something was happening back home, but we didn’t really know where Dad had gone. It was a scary time for many Cubans. A lot of men were involved—lots of families were left without sons and fathers. By the time we found out what my dad had been doing, the attempted coup had taken place, on April 17, 1961. Intitially he’d been training in Central America, but after the coup attempt he was captured and spent the next wo years as a political prisoner in Cuba. That was probably the worst time for my mother and me. Not knowing what was going to happen to Dad. I was only a kid, but I had worked out where my dad was. My mother was trying to keep it a secret, so she used to tell me Dad was on a farm. Of course, I thought that she didn’t know what had really happened to him, so I used to keep up the pretence that Dad really was working on a farm. We used to do this whole pretending thing every day, trying to protect each other. Those two years had a terrible effect on my mother. She was very nervous, just going from church to church. Always carrying her rosary beads, praying her little heart out. She had her religion, and I had my music. Music was in our family. My mother was a singer, and on my father’s side there was a violinist and a pianist. My grandmother was a poet.
…...
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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 minds. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God.
As quoted in obituary, 'Einstein Noted as an Iconoclast In Research, Politics and Religion', The New York Times (19 Apr 1955), 25.
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My thesis is that what we call 'science' is differentiated from the older myths not by being something distinct from a myth, but by being accompanied by a second-order tradition—that of critically discussing the myth. … In a certain sense, science is myth-making just as religion is.
Conjectures and Refutations: the Growth of Scientific Knowledge (2002), 170-171.
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No great advance has ever been made in science, politics, or religion, without controversy.
From'The Faith Once Delivered to the Saints', Sermon VII collected in Sermons Delivered on Various Occasions (1828), 259.
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No man can run up the natural line of Evolution without coming to Christianity at the top.
The Ascent of Man (1894), 439.
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No matter how much proponents of “intelligent design” try to clothe their views in the apparel of science, it is what it is: religion. Whose intelligence? Whose design?
Atlanta Journal-Constitution, column also distributed by United Press Syndicate, American Know-How Hobbled by Know-Nothings (9 Aug 2005).
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Not only are there meaningless questions, but many of the problems with which the human intellect has tortured itself turn out to be only 'pseudo problems,' because they can be formulated only in terms of questions which are meaningless. Many of the traditional problems of philosophy, of religion, or of ethics, are of this character. Consider, for example, the problem of the freedom of the will. You maintain that you are free to take either the right- or the left-hand fork in the road. I defy you to set up a single objective criterion by which you can prove after you have made the turn that you might have made the other. The problem has no meaning in the sphere of objective activity; it only relates to my personal subjective feelings while making the decision.
The Nature of Physical Theory (1936), 12.
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Nursing has sometimes been made a trade, sometimes a profession; it will never be what it should be until it is made a religion.
As quoted in Sir William Withey Gull and Theodore Dyke Acland (ed.), A Collection of the Published Writings of William Withey Gull (1896), xxx.
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One strength of the communist system of the East is that it has some of the character of a religion and inspires the emotions of a religion.
…...
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Orthodoxy can be as stubborn in science as in religion. I do not know how to shake it except by vigorous imagination that inspires unconventional work and contains within itself an elevated potential for inspired error. As the great Italian economist Vilfredo Pareto wrote: ‘Give me a fruitful error any time, full of seeds, bursting with its own corrections. You can keep your sterile truth for yourself.’ Not to mention a man named Thomas Henry Huxley who, when not in the throes of grief or the wars of parson hunting, argued that ‘irrationally held truths may be more harmful than reasoned errors.’
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Our civil rights have no dependence on our religious opinions, any more than our opinions in physics or geometry.
In A Bill for Establishing Religious Freedom (State of Virginia, 1779). Jefferson declared he had drafted it in 1777, but it was not until he had just taken office as governor of Virginia that the Bill was presented to the General Assembly of Virginia, by Harvie, on 12 Jun 1779. It was not passed, though a broadside was printed (privately?) and circulated for the consideration of the people. It was eventually passed 16 Dec 1785.
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Our highest claim to respect, as a nation, rests not in the gold, nor in the iron and the coal, nor in inventions and discoveries, nor in agricultural productions, nor in our wealth, grown so great that a war debt of billions fades out under ministrations of the revenue collector without fretting the people; nor, indeed, in all these combined. That claim finds its true elements in our systems of education and of unconstrained religious worship; in our wise and just laws, and the purity of their administration; in the conservative spirit with which the minority submits to defeat in a hotly-contested election; in a free press; in that broad humanity which builds hospitals and asylums for the poor, sick, and insane on the confines of every city; in the robust, manly, buoyant spirit of a people competent to admonish others and to rule themselves; and in the achievements of that people in every department of thought and learning.
From his opening address at an annual exhibition of the Brooklyn Industrial Institute. As quoted in biographical preface by T. Bigelow to Austin Abbott (ed.), Official Report of the Trial of Henry Ward Beecher (1875), Vol. 1, xiv.
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Philosophy is just a thing that trims religion—that prunes it.
From interview with Cecil Day Lewis on BBC (13 Sep 1957). Transcribed in Claremont Quarterly (Spring 1958). Collected in Interviews with Robert Frost (1967), 176.
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Physics is not religion. If it were, we’d have a much easier time raising money.
In Leon Lederman and Dick Teresi, The God Particle: If the Universe is the Answer, What is the Question (1993), 198.
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Poetry, mythology, and religion represent the world as man would like to have it, while science represents the world as he gradually comes to discover it.
In The Modern Temper: a Study and a Confession (1929), 6.
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Preferring a search for objective reality over revelation is another way of satisfying religious hunger. It is an endeavor almost as old as civilization and intertwined with traditional religion, but it follows a very different course—a stoic’s creed, an acquired taste, a guidebook to adventure plotted across rough terrain. It aims to save the spirit, not by surrender but by liberation of the human mind. Its central tenet, as Einstein knew, is the unification of knowledge. When we have unified enough certain knowledge, we will understand who we are and why we are here. If those committed to the quest fail, they will be forgiven. When lost, they will find another way.
In Consilience: The Unity of Knowledge (1998), 5.
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Prophetic of infidel times, and indicating the unsoundness of our general education, “The Vestiges of the Natural History of Creation,” has started into public favour with a fair chance of poisoning the fountains of science, and sapping the foundations of religion.
Review of the 4th edition of Chambers’ Book, 'Vestiges of the Natural History of Creation', The North British Review, 1845, 3, 471.
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Randomness scares people. Religion is a way to explain randomness.
Quoted in David Lane, Isn’t Religion Weird? Quotations for Atheists (2008), 83.
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Religion and science ... constitute deep-rooted and ancient efforts to find richer experience and deeper meaning than are found in the ordinary biological and social satisfactions. As pointed out by Whitehead, religion and science have similar origins and are evolving toward similar goals. Both started from crude observations and fanciful concepts, meaningful only within a narrow range of conditions for the people who formulated them of their limited tribal experience. But progressively, continuously, and almost simultaneously, religious and scientific concepts are ridding themselves of their coarse and local components, reaching higher and higher levels of abstraction and purity. Both the myths of religion and the laws of science, it is now becoming apparent, are not so much descriptions of facts as symbolic expressions of cosmic truths.
'On Being Human,' A God Within, Scribner (1972).
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Religion belongs to the realm that is inviolable before the law of causation and therefore closed to science.
In Max Planck and James Vincent Murphy (trans.), Where is Science Going?, (1932), 168.
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Religion cannot object to science on moral grounds. The history of religious intolerance forbids it.
Epigraph in Isaac Asimov’s Book of Science and Nature Quotations (1988), 273.
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Religion closes off the central questions of existence by attempting to dissuade us from further enquiry by asserting that we cannot ever hope to comprehend. We are, religion asserts, simply too puny.
Essay collected in John Cornwell (ed.), 'The Limitless Power of Science', Nature's Imagination: The Frontiers of Scientific Vision (1995), 125.
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Religion considers the Universe deterministic and science considers it probabilistic—an important distinction.
Epigraph in Isaac Asimov’s Book of Science and Nature Quotations (1988), 221.
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Religion has been compelled by science to give up one after another of its dogmas—of those assumed cognitions which it could not substantiate. In the mean time, Science substituted for the personalities to which Religion ascribed phenomena certain metaphysical entities; and in doing this it trespassed on the province of religion; since it classed among the things which it comprehended certain forms of the incomprehensible.
In First Principles (1864), 109.
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Religion has run out of justifications. Thanks to the telescope and the microscope, it no longer offers an explanation of anything important. Where once it used to able, by its total command of a worldview, to prevent the emergence of rivals, it can now only impede and retard—or try to turn back—the measureable advances that we have made.
In God is not Great: How Religion Poisons Everything (2007, 2009), 282.
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Religion is a culture of faith; science is a culture of doubt.
…...
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Religion is comparable to a childhood neurosis.
The Future of an Illusion (1927), 53.
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Religion is so great a thing that it is right that those who will not take the trouble to seek it if it be obscure, should be deprived of it.
In Pensées (1670), Section 24, No. 10. As translated in Blaise Pascal and W.F. Trotter (trans.), 'Thoughts', No. 574, collected in Charles W. Eliot (ed.), The Harvard Classics (1910), Vol. 48, 92. From the original French, “La religion est une chose si grande, qu’il est juste que ceux qui ne voudraient pas prendre la peine de la chercher, si elle est obscure, en soient privés,” in Ernest Havet (ed.), Pensées de Pascal (1892), 422.
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Religion is something left over from the infancy of our intelligence, it will fade away as we adopt read on and science as our guidelines.
Unverified. Included here to provide this caution that it is widely attributed on the web, but without citation. Webmaster has not found it in a major book of quotations. If you know the primary source, please contact Webmaster.
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Religion is the antithesis of science; science is competent to illuminate all the deep questions of existence, and does so in a manner that makes full use of, and respects the human intellect. I see neither need nor sign of any future reconciliation.
In 'Religion - The Antithesis to Science', Chemistry & Industry (Feb 1997).
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Religion is, in reality, living. Our religion is not what we profess, or what we say, or what we proclaim; our religion is what we do, what we desire, what we seek, what we dream about, what we fantasize, what we think—all these things.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 21
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Religion now has degenerated and it has turned into a wolf; it has opened its mouth to show his ugly teeth; its spreading fear instead of love; and science has hidden in a corner like a lamb, trembling with fear!
From the play Galileo Galilei (2001) .
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Religion reveals the meaning of life, and science only applies this meaning to the course of circumstances.
My Religion, translated by Huntington Smith (3rd Ed., 1885), 121.
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Religion shows a pattern of heredity which I think is similar to genetic heredity. ... There are hundreds of different religious sects, and every religious person is loyal to just one of these. ... The overwhelming majority just happen to choose the one their parents belonged to. Not the sect that has the best evidence in its favour, the best miracles, the best moral code, the best cathedral, the best stained-glass, the best music when it comes to choosing from the smorgasbord of available religions, their potential virtues seem to count for nothing compared to the matter of heredity.
From edited version of a speech, at the Edinburgh International Science Festival (15 Apr 1992), as reprinted from the Independent newspaper in Alec Fisher, The Logic of Real Arguments (2004), 82-83.
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Religion will not regain its old power until it can face change in the same spirit as does science. Its principles may be eternal, but the expression of those principles requires continual development.
In 'Religion and Science', The Atlantic (Aug 1925).
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Religion, in contrast to science, deploys the repugnant view that the world is too big for our understanding. Science, in contrast to religion, opens up the great questions of being to rational discussion, to discussion with the prospect of resolution and elucidation.
Essay collected in John Cornwell (ed.), 'The Limitless Power of Science', Nature's Imagination: The Frontiers of Scientific Vision (1995), 125.
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Religions are tough. Either they make no contentions which are subject to disproof or they quickly redesign doctrine after disproof. … near the core of the religious experience is something remarkably resistant to rational inquiry.
From 'A Sunday Sermon', in Broca's Brain: Reflections on the Romance of Science (1975, 2011), 332-333.
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Religions die when they are proved to be true. Science is the record of dead religions.
In 'Phrases and Philosophies', The Writings of Oscar Wilde:Epigrams: Phrases and Philosophies for the Use of the Young (1907), 141.
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Religions, in fact, like castles, sunsets and women, never reach their maximum of beauty until they are touched by decay.
…...
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Religions, themselves, are (intellectual) blasphemies.
Quotations: Superultramodern Science and Philosophy (2005).
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Religious creeds are a great obstacle to any full sympathy between the outlook of the scientist and the outlook which religion is so often supposed to require … The spirit of seeking which animates us refuses to regard any kind of creed as its goal. It would be a shock to come across a university where it was the practice of the students to recite adherence to Newton's laws of motion, to Maxwell's equations and to the electromagnetic theory of light. We should not deplore it the less if our own pet theory happened to be included, or if the list were brought up to date every few years. We should say that the students cannot possibly realise the intention of scientific training if they are taught to look on these results as things to be recited and subscribed to. Science may fall short of its ideal, and although the peril scarcely takes this extreme form, it is not always easy, particularly in popular science, to maintain our stand against creed and dogma.
Swarthmore Lecture (1929), Science and the Unseen World (1929), 54-56.
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Rivers, ponds, lakes and streams—they all have different names, but they all contain water. Just as religions do—they all contain truths.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 14
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Science ... in other words, knowledge—is not the enemy of religion; for, if so, then religion would mean ignorance. But it is often the antagonist of school-divinity.
'The Professor at the Breakfast Table', The Writings of Oliver Wendell Holmes (1859, 1891), Vol. 2, 113.
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Science always goes abreast with the just elevation of the man, keeping step with religion and metaphysics; or, the state of science is an index of our self-knowledge.
In James Wood, Dictionary of Quotations from Ancient and Modern, English and Foreign Sources (1893), 382:23.
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Science and art are the handmaids of religion.
In collection compiled by Charles Noel Douglas, Forty Thousand Quotations, Prose and Poetical (1917), 1536. Stated (no on quotation marks) in F. A. Dursvage, 'Desarte', Atlantic Monthly (May 1871), 620.
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Science and politics become the hobby of, and are cherished only by, the elect few; but religion becomes, through education, the property of all, without reference to station, age, and sex.
From an essay, reprinted as 'The Elect People' in Rev. W. Ayerst The Jews of the Nineteenth Century: A Collection of Essays, Reviews and Historical Notices, Originally Published in the “Jewish Intelligence” (1848) 119.
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Science and religion are in full accord, but science and faith are in complete discord.
In The Kahlil Gibran Reader: Inspirational Writings (2006), 41.
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Science and religion are not at odds. Science is simply too young to understand.
Dan Brown
Angels & Demons. Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 35
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Science and religion no more contradict each other than light and electricity.
In Tryon Edwards, C. N. Catrevas, The New Dictionary of Thoughts: a Cyclopedia of Quotations (1891, 1960), 554.
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Science and Religion. These are reconciled in amiable and sensible people but nowhere else.
In Samuel Butler and Henry Festing Jones (ed.), 'Elementary Mortality', The Note-books of Samuel Butler (1912, 1917), 36.
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Science boasts of the distance of its stars; of the terrific remoteness of the things of which it has to speak. But poetry and religion always insist upon the proximity, the almost menacing closeness of the things with which they are concerned. Always the Kingdom of Heaven is “At Hand.”
'A Glimpse of My Country', The Daily News. Collected in Tremendous Trifles (1920), 277.
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Science can destroy religion by ignoring it as well as by disproving its tenets. No one ever demonstrated, so far as I am aware, the nonexistence of Zeus or Thor—but they have few followers now.
Childhood's End: a novel (reissue 1987), 15.
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Science can have a purifying effect on religion, freeing it from beliefs of a pre-scientific age and helping us to a truer conception of God. At the same time, I am far from believing that science will ever give us the answers to all our questions.
Essay 'Science Will Never Give Us the Answers to All Our Questions', collected in Henry Margenau, and Roy Abraham Varghese (eds.), Cosmos, Bios, Theos (1992), 65.
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Science can purify religion from error and superstition. Religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish.
In Letter (1 Jun 1988) to Father George V. Coyne, Director of the Vatican Observatory. On vatican.va website.
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Science differs from politics or religion, in precisely this one discipline: we agree in advance to simply reject our own findings when they have been shown to be in error.
…...
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Science embraces the facts and debates opinion; religion embraces opinion and debates the facts.
In The Well-Spoken Thesaurus (2011), 58.
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Science ever has been, and ever must be the safeguard of religion.
More Worlds Than One: The Creed of the Philosopher and the Hope of the Christian (1856), 131.
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Science ever has been, and ever must be, the safeguard of religion.
In More Worlds Than One: The Creed of the Philosopher (1856), 132.
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Science flies you to the moon. Religion flies you into buildings.
In The New Atheism: Taking a Stand for Science and Reason (2009), 59. As attributed on a web page using the quote as a title at web site of Richard Dawkins Foundation.
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Martin Luther King quote: Science investigates; religion interprets. Science gives man knowledge which is power; religion gives
Science investigates; religion interprets. Science gives man knowledge which is power; religion gives man wisdom which is control. Science deals mainly with facts; religion deals mainly with values. The two are not rivals. They are complementary.
In 'A Tough Mind and a Tender Heart', Strength To Love (1963), 3.
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Science is a body of truths which offers clear and certain knowledge about the real world and is therefore superior to tradition philosophy religion dogma and superstition which offer shadowy knowledge about an ideal world.
Need primary source (can you help?).
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Science is a Differential Equation. Religion is a Boundary Condition.
Comment made on a postcard sent to Robin O. Gandy. Reproduced in Andrew Hodges, Alan Turing: The Enigma (1983), 513.
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Science is complex and chilling. The mathematical language of science is understood by very few. The vistas it presents are scary—an enormous universe ruled by chance and impersonal rules, empty and uncaring, ungraspable and vertiginous. How comfortable to turn instead to a small world, only a few thousand years old, and under God's personal; and immediate care; a world in which you are His peculiar concern.
The 'Threat' of Creationism. In Ashley Montagu (ed.), Science and Creationism (1984), 192.
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Science is dangerous. There is no question but that poison gas, genetic engineering, and nuclear weapons and power stations are terrifying. It may be that civilization is falling apart and the world we know is coming to an end. In that case, why no turn to religion and look forward to the Day of Judgment, ... [being] lifted into eternal bliss ... [and] watching the scoffers and disbelievers writhe forever in torment.
The 'Threat' of Creationism. In Ashley Montagu (ed.), Science and Creationism (1984), 192.
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Science is like society and trade, in resting at bottom upon a basis of faith. There are some things here, too, that we can not prove, otherwise there would be nothing we can prove. Science is busy with the hither-end of things, not the thither-end. It is a mistake to contrast religion and science in this respect, and to think of religion as taking everything for granted, and science as doing only clean work, and having all the loose ends gathered up and tucked in. We never reach the roots of things in science more than in religion.
From 'Walking by Faith', The Pattern in the Mount: And Other Sermons (1885), 49. The sentence “Science is busy with the hither-end of things, not the thither-end” is quoted alone in collections such as James Wood, Dictionary of Quotations from Ancient and Modern, English and Foreign Sources (1893), 382:35.
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Science is the natural ally of religion.
Theodore Parker and Samuel Atkins Eliot (Ed.), Sermons of Religion (1908), 35.
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Science is uncertain. Theories are subject to revision; observations are open to a variety of interpretations, and scientists quarrel amongst themselves. This is disillusioning for those untrained in the scientific method, who thus turn to the rigid certainty of the Bible instead. There is something comfortable about a view that allows for no deviation and that spares you the painful necessity of having to think.
The 'Threat' of Creationism. In Ashley Montagu (ed.), Science and Creationism (1984), 192.
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Science is wiser than religion: it never tries to do the humanly impossible, like making you love your neighbor like yourself.
Anonymous
In Evan Esar, 20,000 Quips and Quotes, 704.
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Science keeps religion from sinking into the valley of crippling irrationalism and paralyzing obscurantism. Religion prevents science from falling into the marsh of obsolete materialism and moral nihilism.
In 'A Tough Mind and a Tender Heart', Strength To Love (1963), 3.
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Science recognizes no personal powers in the universe responsive to the prayers and needs of men. Belief in mysterious powers which constitutes, according to our definition, the conceptual aspect of religion is usually an animistic belief in personal powers. Science in effect denies the existence of spiritual beings which religion affirms.
Religion in Human Affairs (1929), 470.
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Science tries to answer the question: ‘How?’ How do cells act in the body? How do you design an airplane that will fly faster than sound? How is a molecule of insulin constructed? Religion, by contrast, tries to answer the question: ‘Why?’ Why was man created? Why ought I to tell the truth? Why must there be sorrow or pain or death? Science attempts to analyze how things and people and animals behave; it has no concern whether this behavior is good or bad, is purposeful or not. But religion is precisely the quest for such answers: whether an act is right or wrong, good or bad, and why.
Science and Imagination, ch. 4, Basic Books (1967).
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Albert Einstein quote “Science without religion is lame; religion without science is blind.”
“Galileo Facing the Roman Inquisition,” by Christiano Banti. (source)
Science without religion is lame; religion without science is blind.
In paper 'Science, Philosophy and Religion', prepared for initial meeting of the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, at the Jewish Theological Seminary of America, New York City (9-11 Sep 1940). In Ralph Keyes, The Quote Verifier (2006), 51, Keyes compares Einstein's own subsequent quote: “Epistomology without contact with science becomes an empty scheme. Science without epistomology is—insofar as it is thinkable at all—primitive and muddled.” Alice Calaprice, in The Quotable Einstein (1996), 153, compares the earlier quote by Immanuel Kant: “Notion without intuition is empty; intuition without notion is blind.” Calaprice states Einstein made this quote in a written contribution to the Symposium, and gives its date as 1941, the date of publication (?) of the Symposium proceedings. Calaprice cites Einstein Archive 28-523; and Einstein's Ideas and Opinions, 41-49.
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Science, above all, respects the power of the human intellect. Science is the apotheosis of the intellect and the consummation of the Renaissance. Science respects more deeply the potential of humanity than religion ever can.
Essay collected in John Cornwell (ed.), 'The Limitless Power of Science', Nature's Imagination: The Frontiers of Scientific Vision (1995), 125.
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Science, philosophy, religion and art are forms of knowledge. The method of science is experiment; the method of philosophy is speculation; the method of religion and art is moral or esthetic emotional inspiration.
In 'Forms of Knowledge', Tertium Organum: The Third Canon of Thought; a Key to the Enigmas of the World (1922), 231.
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Scientific training gives its votaries freedom from the impositions of modern quackery. Those who know nothing of the laws and processes of Nature fall an easy prey to quacks and impostors. Perfectionism in the realm of religion; a score of frauds in the realm of medicine, as electric shoe soles, hair brushes and belts, electropises, oxydonors, insulating bed casters, and the like; Christian science. In the presence of whose unspeakable stillness and self-stultifying idealism a wise man knows not whether to laugh or cry; Prof. Weltmer's magnetic treatment of disease; divine healing and miracle working by long-haired peripatetics—these and a score of other contagious fads and rank impostures find their followers among those who have no scientific training. Among their deluded victims are thousands of men and women of high character, undoubted piety, good intentions, charitable impulses and literary culture, but none trained to scientific research. Vaccinate the general public with scientific training and these epidemics will become a thing of the past.
As quoted by S.D. Van Meter, Chairman, closing remarks for 'Report of Committee on Public Policy and Legislation', to the Colorado State Medical Society in Denver, printed in Colorado Medicine (Oct 1904), 1, No. 12, 363. Van Meter used the quote following his statement, “In conclusion, allow me to urge once more the necessity of education of the public as well as the profession if we ever expect to correct the evils we are striving to reach by State and Society legislation. Much can be accomplished toward this end by the publication of well edited articles in the secular press upon medical subjects the public is eager to know about.” Prof. Weitmer is presumably Sidney A. Weltmer, founder of The Weltmer Institute of Suggestive Therapeutics, who offered a Course in Magnetic Healing by mail order correspondance (1899).
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Shall it any longer be said that a science [geology], which unfolds such abundant evidence of the Being and Attributes of God, can reasonably be viewed in any other light than as the efficient Auxiliary and Handmaid of Religion?
Geology and Mineralogy, Considered with Reference to Natural Theology (1836), Vol. I, 593.
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Since my first discussions of ecological problems with Professor John Day around 1950 and since reading Konrad Lorenz's “King Solomon's Ring,” I have become increasingly interested in the study of animals for what they might teach us about man, and the study of man as an animal. I have become increasingly disenchanted with what the thinkers of the so-called Age of Enlightenment tell us about the nature of man, and with what the formal religions and doctrinaire political theorists tell us about the same subject.
'Autobiography of Allan M. Cormack,' Les Prix Nobel/Nobel Lectures 1979, editted by Wilhelm Odelberg.
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Since religion intrinsically rejects empirical methods, there should never be any attempt to reconcile scientific theories with religion. [An infinitely old universe, always evolving may not be compatible with the Book of Genesis. However, religions such as Buddhism get along without having any explicit creation mythology and are in no way contradicted by a universe without a beginning or end.] Creatio ex nihilo, even as religious doctrine, only dates to around AD 200. The key is not to confuse myth and empirical results, or religion and science.
Quoted in Anthony L. Peratt, 'Dean of the Plasma Dissidents', Washington Times, supplement: The World and I (May 1988),196.
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Since science's competence extends to observable and measurable phenomena, not to the inner being of things, and to the means, not to the ends of human life, it would be nonsense to expect that the progress of science will provide men with a new type of metaphysics, ethics, or religion.
'Science and Ontology', Bulletin of Atomic Scientists (1949), 5, 200.
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Sir Arthur Eddington deduces religion from the fact that atoms do not obey the laws of mathematics. Sir James Jeans deduces it from the fact that they do.
In The Scientific Outlook (1931, 2009), 77.
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Skeptical scrutiny is the means, in both science and religion, by which deep insights can be winnowed from deep nonsense.
…...
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Some things mankind can finish and be done with, but not ... science, that persists, and changes from ancient Chaldeans studying the stars to a new telescope with a 200-inch reflector and beyond; not religion, that persists, and changes from old credulities and world views to new thoughts of God and larger apprehensions of his meaning.
In 'What Keeps Religion Going?', collected in Living Under Tension: Sermons On Christianity Today (1941), 51-52.
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Someone with a fresh mind, one not conditioned by upbringing and environment, would doubtless look at science and the powerful reductionism that it inspires as overwhelmingly the better mode of understanding the world, and would doubtless scorn religion as sentimental wishful thinking.
Essay collected in John Cornwell (ed.), 'The Limitless Power of Science', Nature's Imagination: The Frontiers of Scientific Vision (1995), 123.
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Such men as Newton and Linnaeus are incidental, but august, teachers of religion.
In Essays: Education of the People.
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Superstition is to religion what astrology is to astronomy; the mad daughter of a wise mother.
'A Treatise in Toleration'. In Voltaire, Tobias George Smollett (ed.) and William F. Fleming (trans.), The Works of Voltaire (1904), Vol. 4, 265.
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Superstition may be defined as constructive religion which has grown incongruous with intelligence.
In 'Science and Man', Fragments of Science (1879), Vol. 2, 370.
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Suppose we loosely define a religion as any discipline whose foundations rest on an element of faith, irrespective of any element of reason which may be present. Quantum mechanics for example would be a religion under this definition. But mathematics would hold the unique position of being the only branch of theology possessing a rigorous demonstration of the fact that it should be so classified.
Concluding remark in 'Consistency and Completeness—A Résumé', The American Mathematical Monthly (May 1956), 63, No.5, 305.
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Surely the immutable laws of the universe can teach more impressive and exalted lessons than the holy books of all the religions on earth.
…...
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Take note, theologians, that in your desire to make matters of faith out of propositions relating to the fixity of sun and earth you run the risk of eventually having to condemn as heretics those who would declare the earth to stand still and the sun to change position—eventually, I say, at such a time as it might be physically or logically proved that the earth moves and the sun stands still.
Note added by Galileo in the preliminary leaves of his copy of Dialogue on the Great World Systems (1632).
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The Mathematics are Friends to Religion, inasmuch as they charm the Passions, restrain the Impetuosity of the Imagination, and purge the Mind from Error and Prejudice. Vice is Error, Confusion, and false Reasoning; and all Truth is more or less opposite to it. Besides, Mathematical Studies may serve for a pleasant Entertainment for those Hours which young Men are apt to throw away upon their Vices; the Delightfulness of them being such as to make Solitude not only easy, but desirable.
In An Essay On the Usefulness of Mathematical Learning, (1701) 8-9.
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The actions of bad men produce only temporary evil, the actions of good men only temporary good ; and eventually the good and the evil altogether subside, are neutralized by subsequent generations, absorbed by the incessant movements of future ages. But the discoveries of great men never leave us; they are immortal; they contain those eternal truths which survive the shock of empires, outlive the struggles of rival creeds, and witness the decay of successive religions.
In History of Civilization in England (1858), Vol. 1, 206.
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The advance from the simple to the complex, through a process of successive differentiations, is seen alike in the earliest changes of the Universe to which we can reason our way back, and in the earliest changes which we can inductively establish; it is seen in the geologic and climatic evolution of the Earth; it is seen in the unfolding of every single organism on its surface, and in the multiplication of kinds of organisms; it is seen in the evolution of Humanity, whether contemplated in the civilized individual, or in the aggregate of races; it is seen in the evolution of Society in respect alike of its political, its religious, and its economical organization; and it is seen in the evolution of all those endless concrete and abstract products of human activity which constitute the environment of our daily life. From the remotest past which Science can fathom, up to the novelties of yesterday, that in which Progress essentially consists, is the transformation of the homogeneous into the heterogeneous.
Progress: Its Law and Cause (1857), 35.
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The antagonism between science and religion, about which we hear so much, appears to me purely factitious, fabricated on the one hand by short-sighted religious people, who confound theology with religion; and on the other by equally short-sighted scientific people who forget that science takes for its province only that which is susceptible of clear intellectual comprehension.
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The attitude which the man in the street unconsciously adopts towards science is capricious and varied. At one moment he scorns the scientist for a highbrow, at another anathematizes him for blasphemously undermining his religion; but at the mention of a name like Edison he falls into a coma of veneration. When he stops to think, he does recognize, however, that the whole atmosphere of the world in which he lives is tinged by science, as is shown most immediately and strikingly by our modern conveniences and material resources. A little deeper thinking shows him that the influence of science goes much farther and colors the entire mental outlook of modern civilised man on the world about him.
Reflections of a Physicist (1950), 81.
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The axe and saw are insanely busy, chips are flying thick as snowflakes, and every summer thousands of acres of priceless forests, with their underbrush, soil, springs, climate, scenery, and religion, are vanishing away in clouds of smoke, while, except in the national parks, not one forest guard is employed.
John Muir
From 'The American Forests', The Atlantic (Aug 1897), 80, No. 478, 157.
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The claims of certain so-called scientific men as to 'science overthrowing religion' are as baseless as the fears of certain sincerely religious men on the same subject. The establishment of the doctrine of evolution in out time offers no more justification for upsetting religious beliefs than the discovery of the facts concerning the solar system a few centuries ago. Any faith sufficiently robust to stand the—surely very slight—strain of admitting that the world is not flat and does not move round the sun need have no apprehensions on the score of evolution, and the materialistic scientists who gleefully hail the discovery of the principle of evolution as establishing their dreary creed might with just as much propriety rest it upon the discovery of the principle of gravity.
'The Search for Truth in a Reverent Spirit', (originally published in The Outlook, 2 Dec 1911). In The Works of Theodore Roosevelt (1913), Vol. 26, 256.
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The contemplation of the eternal is the end of philosophy, as the contemplation of the mysteries is the end of religion.
Plutarch
As quoted in Benjamin Farrington, Greek Science: Its Meaning for Us (Thales to Aristotle) (1944), 39.
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The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble.
In Adolf Hitler, Hugh Redwald Trevor-Roper, translated by Norman Cameron and R.H. Stevens, '14 October 1941', Secret Conversations (1941 - 1944) (1953), 49-50.
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The effort to reconcile science and religion is almost always made, not by theologians, but by scientists unable to shake off altogether the piety absorbed with their mother’s milk.
In Minority Report: H.L. Mencken’s Notebooks (1956), 166.
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The entire cosmos is made out of one and the same world-stuff, operated by the same energy as we ourselves. “Mind” and “matter” appears as two aspects of our unitary mind-bodies. There is no separate supernatural realm: all phenomena are part of one natural process of evolution. There is no basic cleavage between science and religion; they are both organs of evolving humanity.
In essay, 'The New Divinity', originally published in The Twentieth Century (1962), 170, 9. Collected in Essays of a Humanist (1964), 218.
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The essence of religion is inertia; the essence of science is change. It is the function of the one to preserve, it is the function of the other to improve. If, as in Egypt, they are firmly chained together, either science will advance, in which case the religion will be altered, or the religion will preserve its purity, and science will congeal.
In The Martyrdom of Man (1876), 41.
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The fact that astronomies change while the stars abide is a true analogy of every realm of human life and thought, religion not least of all.
In The Living of These Days: An Autobiography (1956), 230.
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The fact that stares one in the face is that people of the greatest sincerity and of all levels of intelligence differ and have always differed in their religious beliefs. Since at most one faith can be true, it follows that human beings are extremely liable to believe firmly and honestly in something untrue in the field of revealed religion. One would have expected this obvious fact to lead to some humility, to some thought that however deep one's faith, one may conceivably be mistaken. Nothing is further from the believer, any believer, than this elementary humility. All in his power … must have his faith rammed down their throats. In many cases children are indeed indoctrinated with the disgraceful thought that they belong to the one group with superior knowledge who alone have a private wire to the office of the Almighty, all others being less fortunate than they themselves.
From 'Religion is a Good Thing', collected in R. Duncan and M. Wesson-Smith (eds.) Lying Truths: A Critical Scruting of Current Beliefs and Conventions (1979), 205. As quoted in Paul Davies, God and the New Physics (1984), 6-7.
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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.
From 'What I Believe: Living Philosophies XIII', Forum and Century (Oct 1930), 84, No. 4, 193-194. Alan Harris (trans.), The World as I See It (1956, 1993), 5.
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The fundamental characteristic of the scientific method is honesty. In dealing with any question, science asks no favors. ... I believe that constant use of the scientific method must in the end leave its impress upon him who uses it. ... A life spent in accordance with scientific teachings would be of a high order. It would practically conform to the teachings of the highest types of religion. The motives would be different, but so far as conduct is concerned the results would be practically identical.
Address as its retiring president, to the American Association for the Advancement of Science, St. Louis (28 Dec 1903). 'Scientific Investigation and Progress', Nature 928 Jan 1904), 69:1787, 309.
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The great object, in trying to understand history, political, religious, literary, or scientific, is to get behind men, and to grasp ideas.
In Letters of Lord Acton to Mary Gladstone (1904), 99.
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The greatest scientists have always looked on scientific materialism as a kind of religion, as a mythology. They are impelled by a great desire to explore mystery, to celebrate mystery in the universe, to open it up, to read the stars, to find the deeper meaning.
In Pamela Weintraub (ed.), 'E. O. Wilson', The Omni Interviews (1984), 231.
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The history of Europe is the history of Rome curbing the Hebrew and the Greek, with their various impulses of religion, and of science, and of art, and of quest for material comfort, and of lust of domination, which are all at daggers drawn with each other. The vision of Rome is the vision of the unity of civilisation.
In 'The Place of Classics in Education', The Aims of Education and Other Essays (1929), 79.
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The history of thought should warn us against concluding that because the scientific theory of the world is the best that has yet been formulated, it is necessarily complete and final. We must remember that at bottom the generalizations of science or, in common parlance, the laws of nature are merely hypotheses devised to explain that ever-shifting phantasmagoria of thought which we dignify with the high-sounding names of the world and the universe. In the last analysis magic, religion, and science are nothing but theories of thought.
In The Golden Bough: A Study in Magic and Religion (1890, 1900), Vol. 3, 460.
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The invention of the scientific method and science is, I'm sure we'll all agree, the most powerful intellectual idea, the most powerful framework for thinking and investigating and understanding and challenging the world around us that there is, and it rests on the premise that any idea is there to be attacked. If it withstands the attack then it lives to fight another day and if it doesn't withstand the attack then down it goes. Religion doesn't seem to work like that.
From impromptu speech at a Cambridge conference (1998). Quoted in Richard Dawkins, A Devil's Chaplain: Reflections on Hope, Lies, Science, and Love (2004), 168. In Douglas Adams, The Salmon of Doubt: Hitchhiking the Galaxy One Last Time (2002), 141.
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The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples’ lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.
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The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.
In The True Believer: Thoughts on the Nature of Mass Movements (1951), 14.
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The longing to behold this pre-established harmony [of phenomena and theoretical principles] is the source of the inexhaustible patience and perseverance with which Planck has devoted himself ... The state of mind which enables a man to do work of this kind is akin to that of the religious worshiper or the lover; the daily effort comes from no deliberate intention or program, but straight from the heart.
Address (1918) for Max Planck's 60th birthday, at Physical Society, Berlin, 'Principles of Research' in Essays in Science (1934), 4-5.
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The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God.
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The major religions on the Earth contradict each other left and right. You can’t all be correct. And what if all of you are wrong? It’s a possibility, you know. You must care about the truth, right? Well, the way to winnow through all the differing contentions is to be skeptical. I’m not any more skeptical about your religious beliefs than I am about every new scientific idea I hear about. But in my line of work, they’re called hypotheses, not inspiration and not revelation.
Contact (1997), 162.
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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–provided, of course, that 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 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.
From 'Religion And Science', as collected in Ideas And Opinions (1954), 39, given its source as: “Written expressly for the New York Times Magazine. Appeared there November 9, 1930 (pp. 1-4). The German text was published in the Berliner Tageblatt, November 11, 1930.” The NYT Magazine article in full, is reprinted in Edward H. Cotton (ed.), Has Science Discovered God? A Symposium of Modern Scientific Opinion (1931), 101. This original version directly from the magazine has significantly different wording, beginning, “For anyone who is pervaded with the sense of causal law….” See this alternate form on the Albert Einstein Quotes page on this website. As for why the difference, Webmaster speculates the book form editor perhaps used a revised translation from Einstein’s German article.
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The methods of science aren’t foolproof, but they are indefinitely perfectible. Just as important: there is a tradition of criticism that enforces improvement whenever and wherever flaws are discovered. The methods of science, like everything else under the sun, are themselves objects of scientific scrutiny, as method becomes methodology, the analysis of methods. Methodology in turn falls under the gaze of epistemology, the investigation of investigation itself—nothing is off limits to scientific questioning. The irony is that these fruits of scientific reflection, showing us the ineliminable smudges of imperfection, are sometimes used by those who are suspicious of science as their grounds for denying it a privileged status in the truth-seeking department—as if the institutions and practices they see competing with it were no worse off in these regards. But where are the examples of religious orthodoxy being simply abandoned in the face of irresistible evidence? Again and again in science, yesterday’s heresies have become today’s new orthodoxies. No religion exhibits that pattern in its history.
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The moral attitudes of a people that is supported by religion need always aim at preserving and promoting the sanity and vitality of the community and its individuals, since otherwise this community is bound to perish. A people that were to honor falsehood, defamation, fraud, and murder would be unable, indeed, to subsist for very long.
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The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness.
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The most powerful drive in the ascent of man is his pleasure in his own skill. He loves to do what he does well and, having done it well, he loves to do it better. You see it in his science. You see it in the magnificence with which he carves and builds, the loving care, the gaiety, the effrontery. The monuments are supposed to commemorate kings and religions, heroes, dogmas, but in the end the man they commemorate is the builder.
The Ascent of Man (1973), 116.
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The next great task of science is to create a religion for humanity.
Quoted in Julian Huxley, Essays of a Biologist (1928), 235.
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The origin of what we call civilization is not due to religion but to skepticism. … The modern world is the child of doubt and inquiry, as the ancient world was the child of fear and faith.
In Summer for the Gods by Edward J. Larson (1997).
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The person who thinks there can be any real conflict between science and religion must be either very young in science or very ignorant in religion.
In Tryon Edwards. A Dictionary of Thoughts (1908), 506.
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The Principle of Uncertainty is a bad name. In science or outside of it we are not uncertain; our knowledge is merely confined, within a certain tolerance. We should call it the Principle of Tolerance. And I propose that name in two senses: First, in the engineering sense, science has progressed, step by step, the most successful enterprise in the ascent of man, because it has understood that the exchange of information between man and nature, and man and man, can only take place with a certain tolerance. But second, I also use the word, passionately, about the real world. All knowledge, all information between human beings, can only be exchanged within a play of tolerance. And that is true whether the exchange is in science, or in literature, or in religion, or in politics, or in any form of thought that aspires to dogma. It’s a major tragedy of my lifetime and yours that scientists were refining, to the most exquisite precision, the Principle of Tolerance, and turning their backs on the fact that all around them, tolerance was crashing to the ground beyond repair. The Principle of Uncertainty or, in my phrase, the Principle of Tolerance, fixed once for all the realization that all knowledge is limited. It is an irony of history that at the very time when this was being worked out there should rise, under Hitler in Germany and other tyrants elsewhere, a counter-conception: a principle of monstrous certainty. When the future looks back on the 1930s it will think of them as a crucial confrontation of culture as I have been expounding it, the ascent of man, against the throwback to the despots’ belief that they have absolute certainty. It is said that science will dehumanize people and turn them into numbers. That is false: tragically false. Look for yourself. This is the concentration camp and crematorium at Auschwitz. This is where people were turned into numbers. Into this pond were flushed the ashes of four million people. And that was not done by gas. It was done by arrogance. It was done by dogma. It was done by ignorance. When people believe that they have absolute knowledge, with no test in reality this is how they behave. This is what men do when they aspire to the knowledge of gods. Science is a very human form of knowledge. We are always at the brink of the known; we always feel forward for what is to be hoped. Every judgment in science stands on the edge of error, and is personal. Science is a tribute to what we can know although we are fallible. In the end, the words were said by Oliver Cromwell: “I beseech you, in the bowels of Christ: Think it possible you may be mistaken.” We have to cure ourselves of the itch for absolute knowledge and power. We have to close the distance between the push-button order and the human act. We have to touch people. [Referring to Heisenberg’s Uncertainty Principle.]
'Knowledge or Certainty,' episode 11, The Ascent of Man (1972), BBC TV series.
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The progress of mankind is due exclusively to the progress of natural sciences, not to morals, religion or philosophy.
Letter to Schoenbein (1 Aug 1866). In Liebig und Schoenbein: Briefwechsel (1900), 221. Trans. W. H. Brock.
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The proposition that the meek (that is the adaptable and serviceable), inherit the earth is not merely a wishful sentiment of religion, but an iron law of evolution.
The Organizational Revolution (1953), 252.
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The puritanical potentialities of science have never been forecast. If it evolves a body of organized rites, and is established as a religion, hierarchically organized, things more than anything else will be done in the name of 'decency.' The coarse fumes of tobacco and liquors, the consequent tainting of the breath and staining of white fingers and teeth, which is so offensive to many women, will be the first things attended to.
Wyndham Lewis: an Anthology of his Prose (1969), 170.
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The purpose of science is to develop, without prejudice or preconception of any kind, a knowledge of the facts, the laws, and the processes of nature. The even more important task of religion, on the other hand, is to develop the consciences, the ideals, and the aspirations of mankind.
'A Joint Statement Upon the Relations of Science and Religion' formulated by Millikan (1923), signed by forty-five leaders of religion, science and human affairs. Reproduced in Bulletin of the American Association of University Professors (May 1923), 9, No. 5, 47. Included in Science and Life (1924), 86. (Note the context in time: the contemporary social climate by 1925 led to the Butler Act banning the teaching of evolution in Tennessee schools and the resulting trial of John Scopes.)
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The radical novelty of modern science lies precisely in the rejection of the belief, which is at the heart of all popular religion, that the forces which move the stars and atoms are contingent upon the preferences of the human heart.
In A Preface to Morals (1929, 1982), 127.
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