World of Science at AEASC

If Einstein had read Carus’s book, The Religion of Science (1893), he may have agreed with one sentence in it: “Scientific truth is not profane, it is sacred.” Indeed, the charismatic view of science in the lives of some scientists has been the subject of much scholarly study, for example in Joseph Ben-David’s Scientific Growth (1991), and earlier in Robert K. Merton’s magisterial book of 1938, Science, Technology and Society in Seventeenth-Century England. In the section entitled “The Integration of Religion and Science,” Merton notes that among the scientists he studied, “the religious ethic, considered as a social force, so consecrated science as to make it a highly respected and laudable focus of attention.” The social scientist Bernard H. Gustin elaborated on this perception, writing that science at the highest level is charismatic because scientists devoted to such tasks are “thought to come into contact with what is essential in the universe.” I believe this is precisely why so many who knew little about Einstein’s scientific writing flocked to catch a glimpse of him and to this day feel somehow uplifted by contemplating his iconic image.

Starting in the late 1920s, Einstein became more and more serious about clarifying the relationship between his transcendental and his scientific impulses. He wrote several essays on religiosity; five of them, composed between 1930 and the early 1950s, are reproduced in his book Ideas and Opinions. In those chapters we can watch the result of a struggle that had its origins in his school years, as he developed, or rather invented, a religion that offered a union with science.

In the evolution of religion, he remarked, there were three developmental stages. At the first, “with primitive man it is above all fear that evokes religious notions. This ‘religion of fear’ . . . is in an important degree stabilized by the formation of a special priestly caste” that colludes with secular authority to take advantage of it for its own interest. The next step – “admirably illustrated in the Jewish scriptures” – was a moral religion embodying the ethical imperative, “a development [that] continued in the New Testament.” Yet it had a fatal flaw: “the anthropomorphic character of the concept of God,” easy to grasp by “underdeveloped minds” of the masses while freeing them of responsibility. This flaw disappears at Einstein’s third, mature stage of religion, to which he believed mankind is now reaching and which the great spirits (he names Democritus, St. Francis of Assisi, and Spinoza) had already attained – namely, the “cosmic religious feeling” that sheds all anthropomorphic elements. In describing the driving motivation toward that final, highest stage, Einstein uses the same ideas, even some of the same phrases, with which he had celebrated first his religious and then his scientific paradise: “The individual feels the futility of human desires, and aims at the sublimity and marvelous order which reveal themselves both in nature and in the world of thought.” “Individual existence impresses him as a sort of prison, and he wants to experience the universe as a single, significant whole.” Of course! Here as always, there has to be the intoxicating experience of unification. And so Einstein goes on, “I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research . . . . A contemporary has said not unjustly that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.”

In another of his essays on religion, Einstein points to a plausible source for his specific formulations: “Those individuals to whom we owe the great creative achievements of science were all of them imbued with a truly religious conviction that this universe of ours is something perfect, and susceptible through the rational striving for knowledge. If this conviction had not been a strongly emotional one, and if those searching for knowledge had not been inspired by Spinoza’s amor dei intellectualis, they would hardly have been capable of that untiring devotion which alone enables man to attain his greatest achievements.”