“Morals have a perfectly firm and objective foundation in human personality. If men can be brought to understand this, then moral faith may be restored. The problem is really one of education.”

Attributed in posthumous publications, Einstein and Religion (1999)
Context: It seems to me that the idea of a personal God is an anthropomorphic concept which I cannot take seriously. I feel also not able to imagine some will or goal outside the human sphere. My views are near to those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order and harmony which we can grasp humbly and only imperfectly. I believe that we have to content ourselves with our imperfect knowledge and understanding and treat values and moral obligations as a purely human problem—the most important of all human problems.

From a letter to Murray W. Gross (26 April 1947), p. 138

The Philosophy of History (1852), Author's Preface

Bartlett's Familiar Quotations, 10th ed. (1919), Maxims

"The Moral Problem"
1920s, Why I Am Not a Christian (1927)

"Science and Morals" (1886) http://aleph0.clarku.edu/huxley/CE9/S-M.html
1880s
Context: The foundation of morality is to have done, once and for all, with lying; to give up pretending to believe that for which there is no evidence, and repeating unintelligible propositions about things beyond the possibilities of knowledge.

Source: The Servile Mind: How Democracy Erodes the Moral Life, pp. 214-215
Context: For it is a conspicuous feature of democracy, as it evolves from generation to generation, that it leads people increasingly to take up public positions on the private affairs of others. Wherever people discover that money is being spent, either privately or by public officials, they commonly develop opinions on how it ought to be spent. In a state increasingly managed right down to small details of conduct, each person thus becomes his own fantasy despot, disposing of others and their resources as he or she thinks desirable. And this tendency itself results from another feature of the moral revolution. Democracy demands, or at least seems to demand, that its subjects should have opinions on most matters of public discussion. But public policy is a complicated matter and few intelligent comments can be made without a great deal of time being spent on the detail. On the other hand, every public policy may be judged in terms of its desirability. However ignorant a person may be, he or she can always moralize. And it is the propensity to moralize that takes up most of the space for public discussion in contemporary society.

[Chattanooga Times Free Press, 2004-02-22], quoted in * Herman Cain's 2004 Campaign: 'Godless' Gays And Planned Parenthood Eugenics
Huffington Post
Sam
Stein
http://www.huffingtonpost.com/2011/10/05/herman-cain-abortion-planned-parenthood-2004-campaign_n_996631.html
2011-10-15
on Georgia constitutional amendment banning same-sex marriage

"Physics and Reality" in the Journal of the Franklin Institute Vol. 221, Issue 3 (March 1936), Pages 349-382
1930s
Context: It has often been said, and certainly not without justification, that the man of science is a poor philosopher. Why then should it not be the right thing for the physicist to let the philosopher do the philosophizing? Such might indeed be the right thing to do at a time when the physicist believes he has at his disposal a rigid system of fundamental laws which are so well established that waves of doubt can't reach them; but it cannot be right at a time when the very foundations of physics itself have become problematic as they are now. At a time like the present, when experience forces us to seek a newer and more solid foundation, the physicist cannot simply surrender to the philosopher the critical contemplation of theoretical foundations; for he himself knows best and feels more surely where the shoe pinches. In looking for an new foundation, he must try to make clear in his own mind just how far the concepts which he uses are justified, and are necessities.