“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.”

— Albert Einstein

1940s, Science and Religion (1941)
Context: 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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Albert Einstein 702

German-born physicist and founder of the theory of relativi… 1879–1955

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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.”

Albert Einstein (1879–1955) German-born physicist and founder of the theory of relativity

“Giving then to matter all the properties which philosophy knows it has, or all that atheism ascribes to it, and can prove, and even supposing matter to be eternal, it will not account for the system of the universe or of the solar system, because it will not account for motion, and it is motion that preserves it. When, therefore, we discover a circumstance of such immense importance, that without it the universe could not exist, and for which neither matter, nor any, nor all, the properties of matter can account, we are by necessity forced into the rational and comfortable belief of the existence of a cause superior to matter, and that cause man calls, God.”

Thomas Paine (1737–1809) English and American political activist

1790s, Discourse to the Theophilanthropists (1798)

“We know that with the very first awakening of knowledge, man is confronted with two obvious facts:
The existence of the world in which he lives; and the existence of psychic life in himself.
Neither of these can he prove or disprove, but they are facts: they constitute reality for him.”

P. D. Ouspensky book Tertium Organum

Source: Tertium Organum (1912; 1922), Ch. I
Context: We know that with the very first awakening of knowledge, man is confronted with two obvious facts:
The existence of the world in which he lives; and the existence of psychic life in himself.
Neither of these can he prove or disprove, but they are facts: they constitute reality for him.
It is possible to meditate upon the mutual correlation of these two facts. It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world. But such a procedure constitutes a departure from facts, and all such considerations of the world and of the self, to the ordinary non-philosophical mind, will not have the character of obviousness. On the contrary the sole obvious fact remains the antithesis of I and Not-I — our inner psychic life and the outer world.

“The object of Socialism is not to render the individual capable of living on his personal resources. That is the theory of radical individualism. Its object is to create in him a greater and greater sense of his dependence upon the state, and, at the same time, to inculcate in him the conviction that he is a part of it and that he has a duty and responsibility toward the state; and that only in so far as he fulfils this duty can he benefit by the advantages of a complete personal and social life.”

Philip Snowden, 1st Viscount Snowden (1864–1937) British politician

On the Insurance Bill (Labour Leader, 14 July 1911)

“The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations.”

Eric Hoffer (1898–1983) American philosopher

Section 29
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: A fateful process is set in motion when the individual is released "to the freedom of his own impotence" and left to justify his existence by his own efforts. The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations.
The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual's powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride — the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride.

“Facts, facts, facts,' cries the scientist if he wants to emphasize the necessity of a firm foundation for science. What is a fact? A fact is a thought that is true. But the scientist will surely not recognize something which depends on men's varying states of mind to be the firm foundation of science.”

Gottlob Frege (1848–1925) mathematician, logician, philosopher

Gottlob Frege (1956). "The thought: A logical inquiry" in: Peter Ludlow (1997) Readings in the Philosophy of Language. p. 27

“Lichtenberg … held something of the following kind: one should neither affirm the existence of God nor deny it. … It is not that he wished to leave certain perspectives open, nor to please everyone. It is rather that he was identifying himself, for his part, with a consciousness of self, of the world, and of others that was “strange” (the word is his) in a sense which is equally well destroyed by the rival explanations.”

Maurice Merleau-Ponty (1908–1961) French phenomenological philosopher

Source: In Praise of Philosophy (1963), pp. 45-46

“Logical rationality is neither subversive nor nonsubversive. It is simply a statement of fact.”

Mark Clifton book They'd Rather Be Right

Source: They'd Rather Be Right (1954), pp. 17-18.

“In fact, a man can be neither a saint, nor a lover, nor a poet, unless he has comparatively recently had something to eat.”

Philip Wicksteed book The Common Sense of Political Economy

Pages 153–154.
The Common Sense of Political Economy (1910), Systematic and Constructive (Book I), "Money and Exchange" (ch. 4)
Context: But neither can anything we desire be got without money, or what money represents, i. e. without the command of exchangeable things. All the things that we so often say "cannot be had for money" we might with equal truth say cannot be had or enjoyed without it. Friendship cannot be had for money, but how often do the things that money commands enable us to form and develop our friendships! … But even "waiting" requires money, if not so much as marrying does. In fact, a man can be neither a saint, nor a lover, nor a poet, unless he has comparatively recently had something to eat. The things that money commands are strictly necessary to the realisation on earth of any programme whatsoever. The range of things, then, that money can command in no case secures any of those experiences or states of consciousness which make up the whole body of ultimately desired things, and yet none of the things that we ultimately desire can be had except on the basis of the things that money can command. Hence nothing that we really want can infallibly be secured by things that can be exchanged, but neither can it under any circumstances be enjoyed without them.

“If the individual realizes his self by spontaneous activity and thus relates himself to the world, he ceases to be an isolated atom; he and the world become part of one structuralized whole; he has his rightful place, and thereby his doubt concerning himself and the meaning of life disappears. This doubt sprang from his separateness and from the thwarting of life; when he can live, neither compulsively nor automatically but spontaneously, the doubt disappears. He is aware of himself as an active and creative individual and recognizes that there is only one meaning of life: the act of living itself.”

Erich Fromm book Escape from Freedom

Source: Escape from Freedom (1941), Ch. 7, p. 262-3

“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.”

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Albert Einstein 702

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