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A society’s competitive advantage will come not from how well its schools teach the multiplication and periodic tables, but from how well they stimulate imagination and creativity.
“Imagination is more important than knowledge.”
His success came from questioning conventional wisdom, challenging authority, and marveling at mysteries that struck others as mundane.
“It is important to foster individuality,” he said, “for only the individual can produce the new ideas.”8
“The ordinary adult never bothers his head about the problems of space and time. These are things he has thought of as a child. But I developed so slowly that I began to wonder about space and time only when I was already grown up. Consequently, I probed more deeply into the problem than an ordinary child would have.”3
“It takes a sound skull,” she later joked, “to be the sister of an intellectual.”
“Whenever he felt that he had come to the end of the road or faced a difficult challenge in his work,” said his son Hans Albert, “he would take refuge in music and that would solve all his difficulties.”
Throughout his life, Albert Einstein would retain the intuition and the awe of a child. He never lost his sense of wonder at the magic of nature’s phenomena—magnetic fields, gravity, inertia, acceleration, light beams—which grown-ups find so commonplace.
Einstein rather suddenly developed a passionate zeal for Judaism. “He was so fervent in his feelings that, on his own, he observed Jewish religious strictures in every detail,” his sister recalled. He ate no pork, kept kosher dietary laws, and obeyed the strictures of the Sabbath, all rather difficult to do when the rest of his family had a lack of interest bordering on disdain for such displays. He even composed his own hymns for the glorification of God, which he sang to himself as he walked home from school.28
“A foolish faith in authority is the worst enemy of truth.”
There was perhaps one other factor in his decision to leave Germany. Had he remained there until he was 17, just over a year away, he would have been required to join the army, a prospect that his sister said “he contemplated with dread.”
“A new idea comes suddenly and in a rather intuitive way,” Einstein once said. “But,” he hastened to add, “intuition is nothing but the outcome of earlier intellectual experience.”
“An analysis of the concept of time was my solution,” Einstein said. “Time cannot be absolutely defined, and there is an inseparable relation between time and signal velocity.”
“Absolute space, in its own nature, without relation to anything external, remains always similar and immovable.”
“The Deity endures forever and is everywhere present, and by existing always and everywhere, He constitutes duration and space.”
One issue was Einstein’s Jewishness. Some faculty members considered this a potential problem, but they were assured by Kleiner that Einstein did not exhibit the “unpleasant peculiarities” supposedly associated with Jews. Their conclusion is a revealing look at both the anti-Semitism of the time and the attempts to rise above it: The expressions of our colleague Kleiner, based on several years of personal contact, were all the more valuable for the committee as well as for the faculty as a whole since Herr Dr. Einstein is an Israelite and since precisely to the Israelites among scholars are
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Marić worried that her husband’s fame would make him colder and more self-centered. “I am very happy for his success, because he really does deserve it,” she wrote in another letter. “I only hope that fame does not exert a detrimental influence on his human side.”
With the outbreak of war, Einstein had become, for the first time, an outspoken public figure, advocating internationalism, European federalism, and resistance to militarism. Now, the coming of the peace turned Einstein’s political thinking toward more domestic and social issues.
“Socialism to him reflects the ethical desire to remove the appalling chasm between the classes and to produce a more just economic system,” his stepson-in-law wrote of Einstein’s attitudes during the 1920s. “And yet he cannot accept a socialist program. He appreciates the adventure of solitude and the happiness of freedom too much to welcome a system that threatens completely to eliminate the individual.”
“The Lord has put into him so much that’s beautiful, and I find him wonderful, even though life at his side is enervating and difficult,” she once said.64
“With fame I become more and more stupid, which of course is a very common phenomenon,” Einstein told Zangger.
“My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced lack of need for direct contact with other human beings and communities,” he reflected. “I am truly a ‘lone traveler’ and have never belonged to my country, my home, my friends, or even my immediate family, with my whole heart; in the face of all these ties, I have never lost a sense of distance and a need for solitude.”
“Until a generation ago, Jews in Germany did not consider themselves as members of the Jewish people,” he told a reporter on the day he was leaving America. “They merely considered themselves as members of a religious community.” But anti-Semitism changed that, and there was a silver lining to that cloud, he thought. “The undignified mania of trying to adapt and conform and assimilate, which happens among many of my social standing, has always been very repulsive to me,” he said.
Einstein argued that the presence of this cloud of photons made it even more likely that a photon of the same wavelength and direction as the other photons in the cloud would be emitted.35 This process of stimulated emission would, almost forty years later, be the basis for the invention of the laser, an acronym for “light amplification by the stimulated emission of radiation.”
For Einstein, and indeed for most classical physicists, the idea that there could be a fundamental randomness in the universe—that events could just happen without a cause—was not only a cause of discomfort, it undermined the entire program of physics. Indeed, he never would become reconciled to it. “The thing about causality plagues me very much,” he wrote Max Born in 1920. “Is the quantumlike absorption and emission of light ever conceivable in terms of complete causality?”
For the rest of his life, Einstein would remain resistant to the notion that probabilities and uncertainties ruled nature in the realm of quantum mechanics. “I find the idea quite intolerable that an electron exposed to radiation should choose of its own free will not only its moment to jump off but also its direction,” he despaired to Born a few years later. “In that case, I would rather be a cobbler, or even an employee of a gaming house, than a physicist.”
Einstein declared that God would not play dice, it was Bohr who countered with the famous rejoinder: Einstein, stop telling God what to do!45
Einstein did not believe in a personal God who interacted with man. But they both believed that a divine design was reflected in the elegant laws that governed the way the universe worked.
“When I am judging a theory,” he told his friend Banesh Hoffmann, “I ask myself whether, if I were God, I would have arranged the world in such a way.” When he posed that question, there was one possibility that he simply could not believe: that the good Lord would have created beautiful and subtle rules that determined most of what happened in the universe, while leaving a few things completely to chance. It felt wrong. “If the Lord had wanted to do that, he would have done it thoroughly, and not kept to a pattern… He would have gone the whole hog. In that case, we wouldn’t have to look for
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“Quantum mechanics is certainly imposing,” Einstein said. “But an inner voice tells me that it is not yet the real thing. The theory says a lot, but it does not really bring us any closer to the secrets of the Old One. I, at any rate, am convinced that He does not play dice.”
At best, Einstein’s effort was justified by the faint praise from the French mathematician Elie Joseph Cartan in 1931: “Even if his attempt does not succeed, it will have forced us to think about the great questions at the foundation of science.”
“What do you think of Adolf Hitler?” Einstein replied, “He is living on the empty stomach of Germany. As soon as economic conditions improve, he will no longer be important.”
Time magazine that week featured Elsa on its cover, wearing a sprightly hat and exulting in her role as wife of the world’s most famous scientist. The magazine reported, “Because Mathematician Einstein cannot keep his bank account correctly,” his wife had to balance his finances and handle the arrangements for the trip. “All these things I must do so that he will think he is free,” she told the magazine. “He is all my life. He is worth it. I like being Mrs. Einstein very much.”
Einstein struck a more serious pose when he addressed the Caltech student body near the end of his stay. His sermon, grounded in his humanistic outlook, was on how science had not yet been harnessed to do more good than harm. During war it gave people “the means to poison and mutilate one another,” and in peacetime it “has made our lives hurried and uncertain.” Instead of being a liberating force, “it has enslaved men to machines” by making them work “long wearisome hours mostly without joy in their labor.” Concern for making life better for ordinary humans must be the chief object of science.
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“If in time of peace members of pacifist organizations are not ready to make sacrifices by opposing authorities at the risk of imprisonment, they will certainly fail in time of war, when only the most steeled and resolute person can be expected to resist.”
The First World War had shocked people by being so astonishingly brutal and apparently unnecessary. Among those who shared Einstein’s pacifism were Upton Sinclair, Sigmund Freud, John Dewey, and H. G. Wells. “We believe that everybody who sincerely wants peace should demand the abolition of military training for youth,” they declared in a 1930 manifesto, which Einstein signed. “Military training is the education of the mind and body in the technique of killing. It thwarts the growth of man’s will for peace.”
“One does not make war less likely to occur by formulating rules of warfare,” he declared to dozens of excited journalists who abandoned the conference to cover his criticism. “We should be standing on rooftops, all of us, and denouncing this conference as a travesty!” He argued that it would be better for the conference to fail outright than to end with an agreement to “humanize war,” which he considered a tragic delusion.
“Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration for this force beyond anything that we can comprehend is my religion. To that extent I am, in fact, religious.”1
his beliefs seemed to arise from the sense of awe and transcendent order that he discovered through his scientific work.
Whether embracing the beauty of his gravitational field equations or rejecting the uncertainty in quantum mechanics, he displayed a profound faith in the orderliness of the universe. This served as a basis for his scientific outlook—and also his religious outlook. “The highest satisfaction of a scientific person,” he wrote in 1929, is to come to the realization “that God Himself could not have arranged these connections any other way than that which does exist, any more than it would have been in His power to make four a prime number.”
His religious feelings of awe and humility also informed his sense of social justice. It impelled him to cringe at trappings of hierarchy or class distinction, to eschew excess consumption and materialism, and to dedicate himself to efforts on behalf of refugees and the oppressed.
No one can read the Gospels without feeling the actual presence of Jesus.
Do you believe in God? “I’m not an atheist. The problem involved is too vast for our limited minds. We are in the position of a little child entering a huge library filled with books in many languages. The child knows someone must have written those books. It does not know how. It does not understand the languages in which they are written. The child dimly suspects a mysterious order in the arrangement of the books but doesn’t know what it is. That, it seems to me, is the attitude of even the most intelligent human being toward God. We see the universe marvelously arranged and obeying certain
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The most beautiful emotion we can experience is the mysterious. It is the fundamental emotion that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead, a snuffed-out candle. To sense that behind anything that can be experienced there is something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense, and in this sense only, I am a devoutly religious man.
Every one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe—a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble. In this way the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naïve.
“I believe in Spinoza’s God, who reveals himself in the lawful harmony of all that exists, but not in a God who concerns himself with the fate and the doings of mankind.”
“You may call me an agnostic, but I do not share the crusading spirit of the professional atheist whose fervor is mostly due to a painful act of liberation from the fetters of religious indoctrination received in youth,” he explained. “I prefer the attitude of humility corresponding to the weakness of our intellectual understanding of nature and of our own being.”
“Science can be created only by those who are thoroughly imbued with the aspiration toward truth and understanding,” he said. “This source of feeling, however, springs from the sphere of religion.”
“The situation may be expressed by an image: science without religion is lame, religion without science is blind.”
I do not at all believe in free will in the philosophical sense. Everybody acts not only under external compulsion but also in accordance with inner necessity. Schopenhauer’s saying, “A man can do as he wills, but not will as he wills,”19 has been a real inspiration to me since my youth; it has been a continual consolation in the face of life’s hardships, my own and others’, and an unfailing wellspring of tolerance.
