Albert Einstein

The state is made for man, not man for the state. And in this respect science resembles the state.

I speak to everyone in the same way, whether he is the garbage man or the president of the university.

Hail to the man who went through life always helping others, knowing no fear, and to whom aggressiveness and resentment are alien. Such is the stuff of which the great moral leaders are made.

[O]ne had to cram all this stuff into one's mind for examinations, whether one liked it or not. This coercion had such a deterring effect [upon me] that, after I had passed the final examination, I found the consideration of any scientific problems distasteful to me for an entire year.

Computers are incredibly fast, accurate and stupid; humans are incredibly slow, inaccurate and brilliant; together they are powerful beyond imagination.

The scientific organization and comprehensive exposition in accessible form of the Talmud has a twofold importance for us Jews. It is important in the first place that the high cultural values of the Talmud should not be lost to modern minds among the Jewish people nor to science, but should operate further as a living force. In the second place, The Talmud must be made an open book to the world, in order to cut the ground from under certain malevolent attacks, of anti-Semitic origin, which borrow countenance from the obscurity and inaccessibility of certain passages in the Talmud.

When we survey our lives and endeavors we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We see that our whole nature resembles that of the social animals. We eat food that others have grown, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.

When I examine myself and my methods of thought I come to the conclusion that the gift of fantasy has meant more to me than my talent for absorbing positive knowledge.

In the past it never occurred to me that every casual remark of mine would be snatched up and recorded. Otherwise I would have crept further into my shell.

During that year in Aarau the question came to me: If one runs after a light wave with [a velocity equal to the] light velocity, then one would encounter a time-independent wavefield. However, something like that does not seem to exist! This was the first juvenile thought experiment which has to do with the special theory of relativity. Invention is not the product of logical thought, even though the final product is tied to a logical structure.

Physical concepts are free creations of the human mind, and are not, however it may seem, uniquely determined by the external world. In our endeavor to understand reality we are somewhat like a man trying to understand the mechanism of a closed watch. He sees the face and the moving hands, even hears its ticking, but he has no way of opening the case. If he is ingenious he may form some picture of a mechanism which could be responsible for all the things he observes, but he may never be quite sure his picture is the only one which could explain his observations. He will never be able to compare his picture with the real mechanism and he cannot even imagine the possibility or the meaning of such a comparison. But he certainly believes that, as his knowledge increases, his picture of reality will become simpler and simpler and will explain a wider and wider range of his sensuous impressions. He may also believe in the existence of the ideal limit of knowledge and that it is approached by the human mind. He may call this ideal limit the objective truth.

Much later, when I was discussing cosmological problems with Einstein, he remarked that the introduction of the cosmological term was the biggest blunder he ever made in his life.

Like many other great scientists he does not fit the boxes in which popular polemicists like to pigeonhole him. ... It is clear for example that he had respect for the religious values enshrined within Judaic and Christian traditions ... but what he understood by religion was something far more subtle than what is usually meant by the word in popular discussion.

The definition of insanity is doing the same thing over and over and expecting different results.

I am not only a pacifist but a militant pacifist. I am willing to fight for peace. Nothing will end war unless the people themselves refuse to go to war.

I was particularly won over by his sweet disposition, by his general kindness, by his simplicity, and by his friendliness. Occasionally, gaiety would gain the upper hand and he would strike a more personal note and even disclose some detail of his day-to-day life. Then again, reverting to his characteristic mood of reflection and meditation, he would launch into a profound and original discussion of a variety of scientific and other problems. I shall always remember the enchantment of all those meetings, from which I carried away an indelible impression of Einstein's great human qualities.

In my opinion, condemning the Zionist movement as "nationalistic" is unjustified. Consider the path by which Herzl came to his mission. Initially he had been completely cosmopolitan. But during the Dreyfus trial in Paris he suddenly realized with great clarity how precarious was the situation of the Jews in the western world. And courageously he drew the conclusion that we are discriminated against or murdered not because we are Germans, Frenchmen, Americans, etc. of the "Jewish faith" but simply because we are Jews. Thus already our precarious situation forces us to stand together irrespective of our citizenship.
Zionism gave the German Jews no great protection against annihilation. But it did give the survivors the inner strength to endure the debacle with dignity and without losing their healthy self respect. Keep in mind that perhaps a similar fate could be lying in wait for your children.

Today, in twelve countries, young men are resisting conscription and refusing military service. They are the pioneers of a warless world.

I believe with Schopenhauer: We can do what we wish, but we can only wish what we must. Practically, I am, nevertheless, compelled to act as if freedom of the will existed. If I wish to live in a civilized community, I must act as if man is a responsible being. I know that philosophically a murderer is not responsible for his crime; nevertheless, I must protect myself from unpleasant contacts. I may consider him guiltless, but I prefer not to take tea with him.

The word god is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive legends which are nevertheless pretty childish. No interpretation no matter how subtle can (for me) change this. … For me the Jewish religion like all others is an incarnation of the most childish superstitions. And the Jewish people to whom I gladly belong and with whose mentality I have a deep affinity have no different quality for me than all other people. As far as my experience goes, they are no better than other human groups, although they are protected from the worst cancers by a lack of power. Otherwise I cannot see anything 'chosen' about them.