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·《民族英雄蒋介石》
·《还原蒋介石》:身世
·《还原蒋介石》:辛亥革命中的蒋介石
·《还原蒋介石》:二次革命
·《还原蒋介石》:中华革命党
·《还原蒋介石》:袁世凯称帝与张勋复辟
·《还原蒋介石》:军阀混战
·《还原蒋介石》:南北军政府对抗
·《还原蒋介石》:辞职将军蒋介石
·《还原蒋介石》:孝子情深
·《还原蒋介石》:情深义重
·《还原蒋介石》:远见卓识 肝胆相照
·《还原蒋介石》:壮志未酬身先死
·《还原蒋介石》:列宁的对华政策
·《还原蒋介石》:中共的由来
·《还原蒋介石》:孙中山的“联俄容共”
·《还原蒋介石》:共产党篡夺国民党的领导权
·《还原蒋介石》:篡党夺权
·《还原蒋介石》:‘联俄联共,扶助农工’的骗局
·《还原蒋介石》:蒋介石领导北伐
·《还原蒋介石》:中山舰事件真相
·《还原蒋介石》:北伐雄师所向无敌
·《还原蒋介石》:中共恶意制造南京事件
·《还原蒋介石》:共产党阴谋操控反蒋运动
·《还原蒋介石》:上海三次起义
·《还原蒋介石》:汪(精卫)陈(独秀)联合宣言
·《还原蒋介石》:四一二清党真相
·《还原蒋介石》:恢复北伐
·《还原蒋介石》:宁汉政府相争
·《民族英雄蒋介石》33、汪精卫武汉政府清共
·《民族英雄蒋介石》34、南昌暴动
·《民族英雄蒋介石》35、蒋介石辞职
·《民族英雄蒋介石》36、蒋介石访日
·《民族英雄蒋介石》37、蒋(介石)宋(美玲)联姻
·《民族英雄蒋介石》38、广州暴动国民党与苏联决裂
·《民族英雄蒋介石》40、济南事件
·《民族英雄蒋介石》39、北伐第二阶段
·《民族英雄蒋介石》41、浩气长存的蔡公时
·《民族英雄蒋介石》42、忍辱负重
·《民族英雄蒋介石》43、北伐最后阶段
·《民族英雄蒋介石》44、日本关东军暗杀张作霖
·《民族英雄蒋介石》45、北伐军胜利汇师北京
·《民族英雄蒋介石》46、满洲易帜归国民政府
·《民族英雄蒋介石》47、关税自治,
·《民族英雄蒋介石》48、李宗仁及冯玉祥反叛
·《民族英雄蒋介石》49、南方战云--叛乱的瘟疫
·《民族英雄蒋介石》50 、中原大战
·《民族英雄蒋介石》51 周恩来的灭门惨案
·《民族英雄蒋介石》52、共匪红军的兴起
·《民族英雄蒋介石》53、剿共匪--攘外必先安内
·《民族英雄蒋介石》54、55、56 “九一八事变”
·《民族英雄蒋介石》57 日本侵华与国联
·《民族英雄蒋介石》58 忍辱负重
·《民族英雄蒋介石》59、上海“一二八”抗战
·《民族英雄蒋介石》60、皮肉伤与心脏病
·《民族英雄蒋介石》61儒雅绅士 基督情怀
·《民族英雄蒋介石》62、国家危机和国内政治
·《民族英雄蒋介石》63、国家团结会议,蒋介石再辞职
·《民族英雄蒋介石》64日本攻占锦州,蒋介石复职
·《民族英雄蒋介石》65、国军上海一二八抗战
·《民族英雄蒋介石》66、伪满洲国成立
·《民族英雄蒋介石》67、心慈手软
·《民族英雄蒋介石》68、福建平叛
·《民族英雄蒋介石》69、剿匪
·《民族英雄蒋介石》70、西安事变
·《民族英雄蒋介石》71、七七卢沟桥事变
·《民族英雄蒋介石》72、沪淞会战
·《民族英雄蒋介石》73、悲壮的南京保卫战
·《民族英雄蒋介石》74.南京大屠杀
·《民族英雄蒋介石》75.血战台儿庄
·《民族英雄蒋介石》76 英勇的太原保卫战
***(33)《匪首毛泽东》郭国汀编译
·《匪首毛泽东》
·《匪首毛泽东》郭国汀编译
·《匪首毛泽东》2、毛泽东滥杀政敌
·《匪首毛泽东》3、共匪滥杀无辜,十万红军将士地方党干魂飞魄散
·《匪首毛泽东》5、冷血毛泽东为权力疯狂滥杀红军将士
·《匪首毛泽东》6、毛泽东周恩来诱骗张学良发动西安事变
·《匪首毛泽东》7、受苏联指令张治中挑起八一三上海抗战
·《匪首毛泽东》8、中共假抗日真勾结日寇,狠打抗日国军
·《匪首毛泽东》9、平型关战斗和百团大战
·《匪首毛泽东》10、宛南事变:毛为争权借刀杀项英
·《匪首毛泽东》11、延安洗脑运动中共种植贩卖毒品
· 《匪首毛泽东》12、发动国共内战的罪魁是毛泽东!
·《匪首毛泽东》19.极度无知而狂妄自大的毛泽东
***中国问题研究
***(34)《论中共极权专制暴政的本质》郭国汀著
·共产党极权专制暴政的变革
·论中国共产党极权暴政的滔天罪孽
·《论中共极权专制暴政的滔天罪孽》之二
·《论中共极权专制暴政的滔天罪孽》中共夺取政权以前的杀人罪孽
·《论中共极权专制暴政的滔天罪孽》中共盗国窃政后的滥杀罪孽
·《论中共极权专制暴政的滔天罪孽》中共谋杀性大饥荒
·《论中共极权专制暴政的滔天罪孽》毛共文革罪孽深重
·《论中共极权专制暴政的滔天罪孽》六四天安门屠城
·《中共极权专制暴政的滔天罪孽》中共统治西藏罪孽深重
·《郭律师论中共极权流氓暴政》郭国汀著
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爱因斯坦宗教信仰上帝相关言论选译

   

   南郭点评:有神与无神论之争由来已久,事实上无神论主要是18世纪启蒙运动的产物,而自1856年达尔文的《物种起源》发表后无神论更是喧嚣。然而现代科学的进一步发现发明,尤其是1952年DHA的发现,及基因细胞学的发现,使得有神无神之争重现胶着。有一本书汇集了1600名世界着名科学家哲学家思想家信基督教名录,另一本书则收集了诺贝尔物理化学数学及和来奖获得者信神者的名录与事迹。爱因斯坦是公认的人类中最聪慧的人,因此有关研究爱氏宗教观上帝观的信息也特别多,至少有三百万条英文信息。下述爱氏论宗教与上帝选译自《五十名诺贝尔科学奖与哲学奖获得者信上帝》。

   

   
爱因斯坦宗教信仰上帝相关言论选译

   意大利罗马

   

   爱因斯坦宗教信仰上帝相关言论选译

   

   ALBERTEINSTEIN NOBEL LAUREATE IN PHYSICS

   Nobel Prize: Albert Einstein(1879–1955) was awarded the 1921 Nobel Prize in Physics for his contributionsto Quantum Theory and for his discovery of the law of the photoelectric effect.Einstein is one of the founders of modern physics; he is the author of theTheory of Relativity. According to the world media (Reuters, December2000) Einstein is “the personality of the second millennium.” Ph.D. in physics,University of Zurich, Switzerland, 1905 Professor of Physics at theUniversities of Zurich, Prague, Bern, and Princeton, NJ.

   

   南郭点评:有神与无神论之争由来已久,事实上无神论主要是18世纪启蒙运动的产物,而自1856年达尔文的《物种起源》发表后无神论更是喧嚣。然而现代科学的进一步发现发明,尤其是1952年DHA的发现,及基因细胞学的发现,使得有神无神之争重现胶着。有一本书汇集了1600名世界着名科学家哲学家思想家信基督教名录,另一本书则收集了诺贝尔物理化学数学及和来奖获得者信神者的名录与事迹。爱因斯坦是公认的人类中最聪慧的人,因此有关研究爱氏宗教观上帝观的信息也特别多,至少有三百万条英文信息。下述爱氏论宗教与上帝选译自《五十名诺贝尔科学奖与哲学奖获得者信上帝》。

   

   1. 我想知道上帝是如何创造这个世界的。我对这种或那种现象,这种或那种元素的光谱不感兴趣。我想知道上帝的思想,至于其它细节就让其休息吧。

   

   “I want to knowhow God created this world. I am not interested in this or that phenomenon, inthe spectrum of this or that element. I want to know His thoughts, the rest aredetails.” (Einstein, as cited in Ronald Clark, Einstein: The Life and Times,London, Hodder and Stoughton Ltd., 1973, 33).

   

   

   2. 我们就好象一个进入一间巨大的充满了各种不同语言藏书的图书馆的小孩。孩子知道有人想必写了这些书,但不知道他们是如何写的。他不懂这些语言。他朦胧地怀疑在排列这些书之间有某种秘密的顺序,但不知道到底是什么样的顺序。这些对我而言,正是即便最聪慧的人类面对上帝的态度。我们看到一个绝妙安排遵循一定规律的宇宙,但仅是含糊地理解这些规律。我们有限的心智无法领会该推动各星座运动的神秘的力量。

   

   “We are in theposition of a little child entering a huge library filled with books in manydifferent languages. The child knows someone must have written those books. Itdoes not know how. It does not understand the languages in which they arewritten. The child dimly suspects a mysterious order in the arrangement of thebooks, but doesn’t know what it is. That, it seems to me, is the attitude ofeven the most intelligent human being toward God. We see a Universemarvellously arranged and obeying certain laws, but only dimly understand theselaws. Our limited minds cannot grasp the mysterious force that moves theconstellations.” (Einstein, as cited in Denis Brian, Einstein: A Life,New York, John Wiley and Sons, 1996, 186).

   

   

   3. 如果某人清除犹太教和基督教的先知,尤其是那些牧师,正如耶苏基督曾反复教导的那样,那么他就将离开那种能拯救人类社会所有弊病的教导。尽其所能,在他力所能及的范围内,坚定地努力使该净化人类的教导成为一种活的力量是每个仁善的人的责任。

   

   “If one purgesthe Judaism of the Prophets and Christianity as Jesus Christ taught it of all subsequent additions, especiallythose of the priests, one is left with a teaching which is capable of curingall the social ills of humanity. It is the duty of every man of good will tostrive steadfastly inhis own little world to make this teaching of pure humanity a living force, sofar as he can.” (Albert Einstein, Ideas and Opinions, New York, BonanzaBooks, 1954, 184-185).

   

   

   4. 总之,在犹太教与基督教之间的区别是否已被两派中狂热信徒跨大?我们双方都是生活在上帝的应许之下,受到几乎等同的精神力量的培育。无论犹太人或非犹太人,不论约束或自由,所有都是上帝自已拥有的。

   

   “After all,haven’t the differences between Jew and Christian been over exaggerated byfanatics on both sides? We both are living under God’s approval, and nurturealmost identical spiritual capacities. Jew or Gentile, bond or free, all areGod’s own.” (Einstein, as cited in H.G. Garbedian, Albert Einstein: Maker ofUniverses, New York, Funk and Wagnalls Co., 1939, 267).

   

   

   5. 凡是认真追求科学的任何人均会确信在自然规律中有某种明显的精神,亦即某种远远高于人类的神灵存在,当我们依谦恭的力量面对该神灵时必须感到谦虚。依此方式追求科学引导至某种特殊的宗教感情,这种宗教感情确实与那些更为天真的宗教盲信者大不一样。

   

   “Every one whois seriously involved in the pursuit of science becomes convinced that a Spiritis manifest in the laws of the universe – a Spirit vastly superior to that ofman, 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 specialsort, which is indeed quite different from the religiosity of someone morenaive.” (Einstein 1936, as cited in Dukas and Hoffmann, Albert Einstein: TheHuman Side, Princeton University Press, 1979, 33).

   

   

   6. 人们越是深入了解自然的奥秘,也就对上帝越崇敬。

   

   “The deeper onepenetrates into nature’s secrets, the greater becomes one’s respect for God.”(Einstein, as cited in Brian 1996, 119).

   

   

   7. 我们能够体验的最美丽最深奥的情感乃是在感受神秘(通灵)时获得。它是所有真正科学的种子。对于此种情感感到陌生的人而言,在敬畏之中他将无法继续全神贯注,就好象死了般。那种深沉的情感使我深信有某种超凡的理性力量出现,揭示在不可理解的宇宙,构成我的上帝观念。

   

   “The mostbeautiful and most profound emotion we can experience is the sensation of themystical. It is the sowe of all true science. He to whom this emotion is astranger, who can no longer stand rapt in awe, is as good as dead. That deeplyemotional conviction of the presence of a superior Reasoning Power, which isrevealed in the incomprehensible Universe, forms my idea of God.” (Einstein, ascited in Libby Anfinsen 1995).

   

   

   8. 我的宗教狂热在于对无穷的高级神灵谦逊的赞美,该高级神灵自身显示,用我们虚弱和瞬间的领悟力,几乎无法领悟实在。

   

   “My religiosityconsists in a humble admiration of the infinitely superior Spirit that revealsitself in the little that we, with our weak and transitory understanding, cancomprehend of reality.” (Einstein 1936, as cited in Dukas and Hoffmann 1979,66).

   

   

   9.我越深入研究科学就越相信上帝。 “The more Istudy science the more I believe in God.” (Einstein, as cited in Holt 1997).

   10. 麦克思教授认为爱因斯的名言:“科学没有宗教是跛足的,宗教没有科学是盲目的”可作为爱因斯坦宗教哲学的一种典型和典范。

   

   Max Jammer(Professor Emeritus of Physics and author of the biographical book Einsteinand Religion, 2002) claims that Einstein’s well-known dictum, “Sciencewithout religion is lame, religion without science is blind” can serve asan epitome and quintessence of Einstein’s religious philosophy. (Jammer 2002;Einstein 1967, 30).

   

   

   11. 犹太教和基督教的宗教传统赋予了我们的志向、抱负和判断的最高原则。它是一项非常高的目标,依我们微弱的力量,我们能抵达十分有限的目标,但该是最高原则赋予了我们的志向、抱负和价值某种稳固的基础。

   

   “The highestprinciples for our aspirations and judgments are given to us in theJewish-Christian religious tradition. It is a very high goal which, with ourweak powers, we can reach only very inadequately, but which gives a surefoundation to our aspirations and valuations.” (Albert Einstein, Out of MyLater Years, New Jersey, Littlefield, Adams and Co., 1967, 27).

   

   

   12. 依我有限的人类心灵,我所能认识的如此和谐的宇宙(令人惊奇),仍有不少人说不存在上帝。但是真正令我愤怒不已的乃是他们竟引用我的话,说我支持此种不存在上帝的观点。

   

   “In view of suchharmony in the cosmos which I, with my limited human mind, am able torecognize, there are yet people who say there is no God. But what really makesme angry is that they quote me for the support of such views.” (Einstein, ascited in Clark 1973, 400; and Jammer 2002, 97).

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