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Albert Einstein Quotes About Problem Solving

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Strive not to be a success, but rather to be of value.

When the solution is simple, God is answering.

Albert Einstein quote: We cannot solve our problems with the same thinking we used when we...

We cannot solve our problems with the same thinking we used when we created them.

A clever person solves a problem. A wise person avoids it.

No problem can be solved from the same level of consciousness that created it.

It's not that I'm so smart, it's just that I stay with problems longer.

Intellectuals solve problems, geniuses prevent them.

If I had only one hour to save the world, I would spend fifty-five minutes defining the problem, and only five minutes finding the solution.

To raise new questions, new possibilities, to regard old problems from a new angle, requires creative imagination and marks real advance in science.

The formulation of the problem is often more essential than its solution, which may be merely a matter of mathematical or experimental skill.

The release of atomic energy has not created a new problem. It has merely made more urgent the necessity of solving an existing one.

The mere formulation of a problem is far more essential than its solution, which may be merely a matter of mathematical or experimental skills. To raise new questions, new possibilities, to regard old problems from a new angle requires creative imagination and marks real advances in science.

The problems that exist in this world can not be solved by the level of thinking that created them.

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Albert Einstein

Born: March 14, 1879
Died: April 18, 1955
Occupation: Theoretical Physicist
Cite this Page: Citation

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I Would Spend 55 Minutes Defining the Problem and then Five Minutes Solving It

Albert Einstein? A Yale Professor? Apocryphal?

If I had only one hour to save the world, I would spend fifty-five minutes defining the problem, and only five minutes finding the solution. If I had an hour to solve a problem I’d spend 55 minutes thinking about the problem and 5 minutes thinking about solutions. Given one hour to save the planet, I would spend 59 minutes understanding the problem and one minute resolving it.

Because there are so many different variations I do not have much confidence that this was actually said by the acclaimed genius. Would you please explore this expression?

Quote Investigator: There is no substantive evidence that Einstein ever made a remark of this type. It is not listed in the comprehensive collection “The Ultimate Quotable Einstein” from Princeton University Press. [1] 2010, The Ultimate Quotable Einstein, Edited by Alice Calaprice, Princeton University Press, Princeton, New Jersey. (Examined on paper)

The earliest relevant evidence located by QI appeared in a 1966 collection of articles about manufacturing. An employee of the Stainless Processing Company named William H. Markle wrote a piece titled “The Manufacturing Manager’s Skills” which included a strong match for the saying under investigation. However, the words were credited to an unnamed professor at Yale University and not to Einstein. Also, the hour was split into 40 vs. 20 minutes instead of 55 vs. 5 minutes. Boldface has been added to excerpts: [2] 1966, The Manufacturing Man and His Job by Robert E. Finley and Henry R. Ziobro, “The Manufacturing Manager’s Skills” by William H. Markle (Vice President, Stainless Processing … Continue reading

Some years ago the head of the Industrial Engineering Department of Yale University said, “If I had only one hour to solve a problem, I would spend up to two-thirds of that hour in attempting to define what the problem is.”

Albert Einstein died in 1955, and by 1973 a version of the saying had been assigned to him in an article in the journal “Invention Intelligence” based in New Delhi, India. Interestingly, the hour was split into three parts instead of two. No supporting data for the attribution was given: [3] 1973 August, Invention Intelligence, Volume 8, Number 8, Can I Learn to Invent? by A. M. Elijah (Director, Institute of Creative Development, Poona-1), Start Page 294, Quote Page 297, Issued by the … Continue reading

Often the problem as given is misleading, and you have to work through a mass of data to define the real problem. Often this step consumes more time than deriving the solution. Einstein said: “If I were given an hour in which to do a problem upon which my life depended, I would spend 40 minutes studying it, 15 minutes reviewing it and 5 minutes solving it.”

Here are additional selected citations in chronological order.

In 1986 an instance of the saying was attributed to Einstein in a paper published in the conference proceedings of the International Association of Quality Circles. The hour was split into two parts. The phrase “Einstein is reported to have said” suggested that the author did not have much confidence in the ascription: [4] 1986, Educational Transactions of the 8th Annual IAQC Spring Conference, “Creatively Managing Your Mind” by Robert J. Greene (IBM Corporation), Start Page 62, Quote Page 68, Published by … Continue reading

Einstein is reported to have said that if he only had one hour to solve a problem he would spend 55 minutes defining the problem and the remaining 5 minutes solving it routinely.

In 1989 “The Practical Guide to Joint Ventures and Corporate Alliances” was published, and the author presented an instance attributed to Einstein. This version once again split the hour into three parts: [5] 1989, The Practical Guide to Joint Ventures and Corporate alliances by Robert Porter Lynch, Chapter 13: Problems and Pitfalls in Strategy and Structure, Quote Page 225 and 226, John Wiley & Sons, … Continue reading

Albert Einstein was once asked how he would spend his time if he was given a problem upon which his life depended and he had only one hour to solve it. He responded by saying he would spend 30 minutes analyzing the problem, 20 minutes planning the solution, and ten minutes executing the solution. For those overly prone to jumping into action, a bit more planning would be worthwhile.

Skilled researchers Jesse Mazer and Barry Popik have also examined this saying and some of their findings have been incorporated in the next section. [6] Website: Wikiquote: Discussion Page, Webpage Title: Talk: Albert Einstein, Discussion topic: If I had only one hour to save the world, I would spend fifty-five minutes defining the problem, and only … Continue reading [7] Website: The Big Apple, Article title: “If I had an hour to solve a problem, I would spend 55 minutes thinking about the problem”, Date on website: May 06, 2014, Website description: Etymological … Continue reading

In 1995 the book “Creative Problem Solving and Opportunity Finding” printed an instance of the expression in which Einstein was called upon to save the world: [8] 1995, Creative Problem Solving and Opportunity Finding by J. Daniel Couger, Chapter 6, Quote Page 178, Boyd & Fraser Publishing Company, Danvers, Massachusetts, A division of International … Continue reading

Dewey believed that a problem well stated was half solved. Albert Einstein was even more emphatic about the importance of the definition of the problem. He was once asked: “If you have one hour to save the world, how would you spend that hour?” He replied, “I would spend 55 minutes defining the problem and then five minutes solving it.”

In March 1995 “The Orange County Register” newspaper of California printed the remarks of a management professor at McMasters University in Ontario who credited Einstein with an instance of the saying: [9] 1995 March 19, The Orange County Register, Section: Business, “BUSINESS FIND A NEW TOOL: CREATIVITY – STRATEGIES: More companies are encouraging creative thinking in order to remain … Continue reading

While brainstorming and problem solving are important, it’s equally critical to pinpoint the exact problem, Basadur said. “When Einstein was asked how he would save the world in one hour, he said he’d spend 55 minutes defining the problem and five minutes solving it,” Basadur said.

A 2012 book about the talents needed by workers in the robotic age presented a dramatic scenario for the time limit and suggested that Einstein delivered his remarks during an interview: [10] 2012, Metaskills: Five Talents for the Robotic Age by Marty Neumeier, Unnumbered page, Published by New Riders, an imprint of Peachpit, a division of Pearson Education. (Google Books Preview)

In another interview he said that if he knew a fiery comet was certain to destroy the earth in an hour , and it was his job to head it off, he would spend the first fifty-five minutes defining the problem and the last five minutes solving it.

An interesting analogous statement has been spuriously attributed to another eminent person. The following remark about preparing to perform a task is usually assigned to Abraham Lincoln. An examination of its provenance is available by following this link :

Give me six hours to chop down a tree and I will spend the first four sharpening the axe.

In conclusion, currently there is no known substantive support for the claim that Albert Einstein made one of these remarks. The earliest evidence points to an unknown academic at Yale University who may have made the statement given in the 1966 citation. The popular expression has been evolving for decades leading to a creative efflorescence of inaccuracies.

Image Notes: Albert Einstein during a lecture in Vienna in 1921 via Wikimedia Commons. Clock face showing 55 minutes from OpenClips on Pixabay.

(Myriad thanks to John McChesney-Young for obtaining scans of the important 1973 citation. Great thanks to Don MacDonald and the librarians of the Harvard Business School for obtaining scans of the key 1986 citation. Many thanks to Barry Popik whose previous research and query led QI to formulate this question and perform this exploration. Special thanks to Jesse Mazer for his valuable work tracing Einstein attributions at Wikiquote.)

Update History: On June 20, 2014 the 1973 citation was moved from the appendix into the main body of the article. This movement occurred after the citation had been verified with scans.

Albert Einstein Quotes Problem Solving

MS Lina Pierce

Albert Einstein, the genius physicist and Nobel laureate, is renowned not only for his groundbreaking scientific theories but also for his profound and insightful quotes. His wisdom transcends the realm of science, shedding light on fundamental aspects of the human condition. Among his most impactful words are those related to problem-solving. Einstein’s quotes on this topic offer a unique perspective, emphasizing the importance of innovative thinking, the necessity of understanding problems deeply, and the need for a shift in mindset to find effective solutions. This blog post will delve into some of Einstein’s most thought-provoking quotes on problem-solving, each followed by a brief explanation to help us apply his wisdom in our daily lives.

Albert Einstein Quotes Solving Problems

“If I had an hour to solve a problem I’d spend 55 minutes thinking about the problem and five minutes thinking about solutions.” This quote emphasizes the importance of understanding a problem thoroughly before jumping to solutions.
“We cannot solve our problems with the same thinking we used when we created them.” Einstein suggests that to solve a problem, we need to change our mindset and approach.
“The world as we have created it is a process of our thinking. It cannot be changed without changing our thinking.” This quote underscores the power of our thoughts in shaping our reality and the necessity of changing our thinking to bring about change.
“A clever person solves a problem. A wise person avoids it.” Einstein differentiates between cleverness and wisdom, implying that foresight and wisdom can prevent problems from arising in the first place.
“You never fail until you stop trying.” This quote encourages persistence in the face of challenges and problems.
“The measure of intelligence is the ability to change.” Einstein suggests that adaptability and the ability to change one’s thinking are key indicators of intelligence.
“If I had an hour to solve a problem and my life depended on the solution, I would spend the first 55 minutes determining the proper question to ask, for once I know the proper question, I could solve the problem in less than five minutes.” This quote highlights the importance of asking the right questions in problem-solving.
“Problems cannot be solved at the same level of awareness that created them.” Einstein emphasizes the need for a higher level of thinking or awareness to solve problems.
“It’s not that I’m so smart, it’s just that I stay with problems longer.” This quote reflects Einstein’s humility and his persistence in problem-solving.
“Learn from yesterday, live for today, hope for tomorrow. The important thing is not to stop questioning.” Einstein encourages continuous learning and curiosity as key to problem-solving.

Albert Einstein’s quotes on problem-solving offer timeless wisdom. They remind us of the importance of understanding problems deeply, changing our mindset, and persisting in the face of challenges. As we navigate through life’s complexities, these insights from one of the greatest minds in history can guide us towards effective problem-solving and decision-making.

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Albert Einstein: 'It's not that I'm so smart, it's just that I stay with problems longer.'

It's not that I'm so smart, it's just that I stay with problems longer.

The quote by Albert Einstein, 'It's not that I'm so smart, it's just that I stay with problems longer,' carries a deep and meaningful message. At first glance, it may seem like a simple statement about perseverance and dedication towards problem-solving. Einstein acknowledges that his intelligence alone is not what sets him apart, but rather his willingness to persist and delve deeper into the complexities of problems that come his way.This quote emphasizes the importance of persistence and commitment in unraveling the mysteries of life. It reminds us that intelligence alone is not always enough to achieve great feats; it is the tenacity to stick with a problem and explore all possible angles that truly enables progress.However, let us delve deeper into this quote by introducing an unexpected philosophical concept - the notion of surrendering to the flow of life, also known as "wu wei" in Chinese philosophy. Wu wei can be translated as "non-doing" or "effortless action," and it suggests that the most effective way to handle situations is by letting go and allowing things to unfold naturally, rather than forcefully trying to control every outcome.By considering the concept of wu wei in relation to Einstein's quote, we can see an interesting contradiction. On one hand, Einstein suggests that the way he succeeds is through unwavering dedication, perseverance, and staying with problems longer. On the other hand, wu wei teaches us to surrender and let go of our attachment to results, encouraging us to trust the process and allow solutions to arise effortlessly.These two perspectives may seem conflicting, but they can coexist harmoniously. When faced with a problem, the initial spark may come from actively engaging with it, putting in effort, and staying determined to find a solution. But as we immerse ourselves in the process, wu wei invites us to detach from our preconceived notions, expectations, and the desire to control outcomes.By combining Einstein's perseverance and dedication with the philosophy of wu wei, we can strike a balance between active engagement and surrender. We can persistently work on challenges, continuously seeking answers and exploring different approaches, while simultaneously embracing the randomness, uncertainty, and serendipitous nature of life.Moreover, this contrast between Einstein's determination and wu wei's surrender highlights the multidimensionality of problem-solving. It invites us to reflect on the dynamic interplay between active effort and passive receptivity. Sometimes, it is not solely about staying with a problem longer, but also about allowing the problem to unveil its hidden secrets by quietly observing, listening, and tuning into the subtle cues of the universe.In conclusion, Albert Einstein's quote holds great significance in emphasizing the importance of dedication and persistence in problem-solving. However, when we introduce the concept of wu wei, we discover an intriguing contrast that challenges our conventional understanding of how to approach problems. By embracing both sides of this equation - actively staying with problems and surrendering to the natural flow of life - we can unlock new perspectives and deeper insights. So, let us remember Einstein's wisdom and combine it with the philosophy of wu wei as we embark on our own quest for knowledge and understanding.

Isaac Asimov: 'A subtle thought that is in error may yet give rise to fruitful inquiry that can establish truths of great value.'

Albert einstein: 'anyone who has never made a mistake has never tried anything new.'.

Einstein’s Secret to Effective Problem-Solving

Deep understanding of the problem, by philmckinney.

Albert Einstein once said, “If I had an hour to solve a problem, I'd spend 55 minutes thinking about the problem and five minutes thinking about solutions.” This quote is more than just a clever remark; it encapsulates a fundamental truth about problem-solving that many overlook. It emphasizes the importance of deeply understanding a problem before attempting to solve it.

Einstein's Secret to Effective Problem-Solving

So, what's the difference between understanding and deeply understanding a problem? Simply put, understanding a problem means recognizing its existence and perhaps having a basic grasp of its nature. However, deeply understanding a problem involves knowing its root causes, implications, context, and repercussions. It's like the difference between knowing the surface of a lake and exploring its depths.

One noteworthy example of Einstein's approach to deep understanding is his development of the theory of relativity. Einstein didn't just stumble upon E=mc^2; he spent a decade wrestling with the problem. His deep understanding of the issue allowed him to question the established Newtonian physics. He explored every facet of the problem, considering the implications of a universe where the speed of light was constant and time was not absolute. This deep dive into understanding the fundamentals

led him to his groundbreaking theory that revolutionized our understanding of physics. It truly encapsulates Einstein's approach to problem-solving — spend more time understanding the problem, and the solution will follow.

Jumping To The Solution

“Every problem you encounter is merely an undiscovered opportunity dressed in disguise; decode it, and you unlock the door to your next innovation!”

By nature, humans are solution-oriented beings. We tend to leap into action, trying to fix things immediately, often skipping the crucial step of thoroughly comprehending the problem. This approach may work for simple issues, but for complex problems, it can lead to ineffective solutions, wasted resources, and frustration.

Research supports this inclination towards immediate problem-solving. Psychologists Heur and Oyserman's study, “Identity-based motivation and school success: when does ‘wanting to do well' lead to ‘doing well'?” demonstrates that students exposed to problems often revert to quick fixes instead of understanding the underlying concepts. Similarly, a research article by Kai Ruggeri and colleagues in Nature Human Behaviour showed that when dealing with policy issues, people largely favored immediate, tangible solutions over long-term strategies.

People also demonstrate examples in everyday life. Consider the common approach to addressing symptoms in healthcare. For instance, a patient with chronic headaches might be prescribed painkillers without investigating the underlying causes, such as stress or poor diet. This ‘band-aid' solution may provide temporary relief but fails to address the root cause, leading to recurring issues.

Why We Jump to Solutions: A Deeper Look

By bypassing a deep understanding of the problem, we may inadvertently overlook viable solutions, waste valuable resources, or even exacerbate the issue. To help you resist the urge, let us dive deeper and look at why we jump to solutions:

Impatience : We live in a fast-paced, instant-gratification culture. We want things done quickly, and this includes solving problems. Deep understanding requires time and patience, which we are often unwilling to invest.
Perceived Efficiency : We often mistake quick action for productivity. Taking a direct approach to solutions provides us with a sense of progress and efficiency, even though these feelings may be illusions if the solutions do not align with the real problem.
Simplicity Bias : We tend to oversimplify complex problems. By jumping to solutions, we avoid the painful task of delving into the complexities and ambiguities of the problem.
Emotional Discomfort : Deeply understanding a problem often means acknowledging uncomfortable truths. Avoiding these emotions by focusing on solutions, even if they are ineffective, is easier.
Pressure to Perform : Particularly in professional contexts, there may be pressure to produce results fast. This can make us prioritize solution-generating over problem understanding.
Overconfidence : Sometimes, we think we understand the problem better than we do. This overconfidence can lead us to premature solution development.

By recognizing these tendencies, we can check ourselves before rushing into solution mode, ensuring we devote sufficient time and resources to understanding the problem.

Benefits of Deeply Understanding The Problem

The merits of devoting time and effort towards thoroughly comprehending a problem extend far beyond the immediate. They ripple through the entire problem-solving process, fostering innovative thinking, enhancing decision-making, and ultimately leading to more effective and enduring solutions. So, let's delve into the specific benefits of deeply understanding a problem.

Greater efficiency : When you fully understand a problem, you can tackle it more efficiently. You know where to focus your energy and resources, which reduces wasted effort and increases productivity.
Improved decision-making : A deep understanding of a problem equips you with the information necessary to make informed decisions. It allows you to evaluate potential solutions more critically, ultimately selecting the most effective solution.
Enhanced creativity : Deep understanding can spark creativity by revealing unexpected aspects of the problem. This can lead us to explore innovative solutions we might not have considered otherwise.
Improved communication : When you understand a problem deeply, you can communicate it more effectively to others, enabling better collaboration and collective problem-solving.
Reduced risk : Deep understanding reduces the risk of implementing a solution that could worsen the problem. By thoroughly understanding the problem, you can anticipate potential pitfalls and plan accordingly.
Increased confidence : When you fully understand a problem, you gain confidence. This confidence can be instrumental in persuading others to support your proposed solution and persevere when challenges arise .

How To Truly Understand A Problem

Truly understanding a problem is a journey that requires deliberate, systematic steps. It means peeling back the layers of the issue, investigating its roots, and exploring its implications in depth. This process does not only reveal the problem's true nature but also illuminates its potential solutions. Incorporating various techniques and methods into this process can enhance our understanding of problems, leading to more effective and sustainable solutions. Let's delve into the steps involved in truly understanding a problem.

So, how can one truly understand a problem? Here are some steps:

Identify the Problem : This might seem obvious, but it's crucial to be clear about the problem. Define it in clear, concise terms. A vague or poorly defined problem is difficult to understand and solve effectively.
Gather Information : Collect as much relevant information about the problem as possible. This includes facts, figures, opinions, experiences, and other pertinent data. This information can help you understand the problem's depth and breadth.
Analyze the Information : Once you have gathered the information, analyze it. Look for patterns, relationships, and anomalies. This analysis can provide insights into the underlying causes of the problem.
Ask Why : Don't stop at the surface level. Keep asking ‘why' until you get to the root cause of the problem. The ‘5 Whys' technique, often used in problem-solving, involves asking ‘why' five times or as many times as needed to reach the root cause.
Consider the Context : Understand the context in which the problem exists. Consider the social, economic, political, and environmental factors influencing the problem.
Think About the Consequences : Consider the potential consequences if the problem is not solved. This can provide further insights into the importance and urgency of the problem.
Reflect and Absorb : After gathering and analyzing the information, take some time for reflection. Allow your subconscious mind to absorb the information and generate insights.
Consult Others : Don't try to understand the problem in isolation. Consult others who offer different perspectives or have experience dealing with similar problems. Their insights can enhance your understanding of the problem.
Challenge Your Assumptions : Be critical of your assumptions and biases. They can cloud your understanding of the problem.
Stay Open-Minded : Keep an open mind throughout the process. Your understanding may shift and evolve as you learn more about the problem.

Problems vs. Opportunities

“Innovation thrives not when we rush to solutions but when we dare to dwell in the depths of problems.”

Problems and opportunities can often seem opposites but are intrinsically linked. Frequently, seizing an opportunity is all a problem needs. Understanding problems and opportunities has many parallels, and our techniques to dissect problems can also enhance our understanding of opportunities.

We typically view problems as hurdles that impede our progress. They are challenges that need solutions. Conversely, opportunities are favorable circumstances that can lead to positive outcomes if capitalized upon. But the line separating the two can often blur. A problem can unveil an opportunity to innovate or improve, and an opportunity can uncover dormant issues that necessitate careful scrutiny .

We can apply the principles we use to understand problems and comprehend opportunities. We can gain a deeper understanding of both by asking similar questions, considering the same factors, and taking a systematic approach.

Einstein's quote is a reminder that problem-solving is not just about solutions; it's about understanding. By deeply understanding the problem first, we equip ourselves with the knowledge and insight necessary to find the best solution. So, the next time you face a problem, remember to dive deep before you swim towards the solution. You'll be surprised by how quickly and efficiently you reach your destination.

To learn more about Einstein's secret to problem-solving, listen to this week's show: Einstein's Secret to Effective Problem-Solving: Deep Understanding of the Problem .

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Albert Einstein

Albert Einstein ( 14 March 1879 – 18 April 1955 ) was a German-born theoretical physicist , widely acknowledged to be one of the greatest physicists of all time. Einstein is known for developing the theory of relativity , but he also made important contributions to the development of the theory of quantum mechanics . Together, relativity and quantum mechanics are the two pillars of modern physics . He won the 1921 Nobel Prize in Physics for his explanation of the photoelectric effect .

1.3.1 Principles of Research (1918)
1.4.1 Sidelights on Relativity (1922)
1.4.2 Viereck interview (1929)
1.5.1 Wisehart interview (1930)
1.5.2 Religion and Science (1930)
1.5.3 What I Believe (1930)
1.5.4 Mein Weltbild (My World-view) (1931)
1.5.5 My Credo (1932)
1.5.6 (1933)
1.5.7 (1934)
1.5.8 Obituary for Emmy Noether (1935)
1.5.9 Why Do They Hate the Jews (1938)
1.6.1 Science and Religion (1941)
1.6.2 Only Then Shall We Find Courage (1946)
1.6.3 Religion and Science: Irreconcilable? (1948)
1.6.4 "Autobiographical Notes" (1949)
1.6.5 "Einstein's Reply to Criticisms" (1949)
1.6.6 The World As I See It (1949)
1.6.7 Why Socialism? (1949)
1.7.1 On the Generalized Theory of Gravitation (1950)
1.7.2 Out of My Later Years (1950)
1.7.3 Essay to Leo Baeck (1953)
1.7.4 Russell–Einstein Manifesto (1955)
1.8.1 Albert Einstein: The Human Side (1979)
1.8.2 Albert Einstein: A guide for the perplexed (1979)
1.8.3 Einstein and the Poet (1983)
1.8.4 Einstein's God (1997)
1.8.5 Einstein and Religion (1999)
3 Misattributed
4 "Never Share These Five Things with Anyone" misattributions on youtube
5 Quotes about Einstein
7 External links

Quotes [ edit ]

1890s [ edit ].

A happy man is too satisfied with the present to dwell too much on the future.
From "Mes Projets d'Avenir", a French essay written at age 17 for a school exam (18 September 1896). The Collected Papers of Albert Einstein Vol. 1 (1987) Doc. 22.

1900s [ edit ]

Blind obedience to authority is the greatest enemy of truth.
Letter to Jost Winteler (July 8th, 1901), quoted in The Private Lives of Albert Einstein by Roger Highfields and Paul Carter (1993), p. 79 . Einstein had been annoyed that Paul Drude , editor of Annalen der Physik , had dismissed some criticisms Einstein made of Drude's electron theory of metals.
Dear Habicht, / Such a solemn air of silence has descended between us that I almost feel as if I am committing a sacrilege when I break it now with some inconsequential babble... / What are you up to, you frozen whale, you smoked, dried, canned piece of soul...?
Opening of a letter to his friend Conrad Habicht in which he describes his four revolutionary Annus Mirabilis papers (18 or 25 May 1905) Doc. 27
The equivalence of mass and energy was originally expressed by the equation m = L/c² , which easily translates into the far more well-known E = mc² in Does the Inertia of a Body Depend Upon Its Energy Content? published in the Annalen der Physik (27 September 1905) : "If a body gives off the energy L in the form of radiation, its mass diminishes by L/c²."
Atomic Physics (1948) by the J. Arthur Rank Organisation, Ltd. ( Voice of A. Einstein. )
Ist die Trägheit eines Körpers von seinem Energieinhalt abhängig? ("Does the inertia of a body depend upon its energy content?")
Annalen der Physik 18 , 639-641 (1905). Quoted in Concepts of Mass in Classical and Modern Physics by Max Jammer (1961), p. 177
Statement of the equivalence principle in Yearbook of Radioactivity and Electronics (1907)

1910s [ edit ]

Nature shows us only the tail of the lion. But there is no doubt in my mind that the lion belongs with it even if he cannot reveal himself to the eye all at once because of his huge dimension. We see him only the way a louse sitting upon him would.
Letter to Heinrich Zangger (10 March 1914), quoted in The Curious History of Relativity by Jean Eisenstaedt (2006), p. 126 .
Variant: "Nature shows us only the tail of the lion. But I do not doubt that the lion belongs to it even though he cannot at once reveal himself because of his enormous size." As quoted by Abraham Pais in Subtle is the Lord:The Science and Life of Albert Einstein (1982), p. 235 ISBN 0-192-80672-6
In living through this "great epoch," it is difficult to reconcile oneself to the fact that one belongs to that mad, degenerate species that boasts of its free will. How I wish that somewhere there existed an island for those who are wise and of good will! In such a place even I should be an ardent patriot!
Letter to Paul Ehrenfest , early December 1914. Collected Papers of Albert Einstein , Vol. 8, Doc. 39. Quoted in The New Quotable Einstein by Alice Calaprice (2005), p. 3
It's convenient with that fellow Einstein, every year he retracts what he wrote the year before.
Letter to Paul Ehrenfest, 26 December 1915. Collected Papers of Albert Einstein , Vol. 8, Doc. 173.
Obituary for physicist and philosopher Ernst Mach ( Nachruf auf Ernst Mach ), Physikalische Zeitschrift 17 (1916), p. 101
Relativity – The Special and General Theory (1916), Part I: The Special Theory of Relativity, Experience and the Special Theory of Relativity
Our entire much-praised technological progress, and civilization generally, could be compared to an axe in the hand of a pathological criminal.
Letter to Heinrich Zangger (1917), as quoted in A Sense of the Mysterious: Science and the Human Spirit by Alan Lightman (2005), p. 110 , and in Albert Einstein: A Biography by Albrecht Fölsing (1997), p. 399
Sometimes paraphrased as "Technological progress is like an axe in the hands of a pathological criminal."
(1917) as quoted by Gerald Holton , The Advancement of Science, and Its Burdens: the Jefferson Lecture and Other Essays (1986)
I have also considered many scientific plans during my pushing you around in your pram!
Letter to his son Hans Albert Einstein (June 1918)
Make a lot of walks to get healthy and don't read that much but save yourself some until you're grown up.
Letter to his son Eduard Einstein (June 1918)
Letter to Eduard Study, 25 Sept. 1918, in the Einstein Archive, Hebrew U., Jerusalem; translation in D. Howard, Perspectives on Science 1 , 225 (1993).
Letter to Max Born, 1918, from The Born-Einstein Letters: Friendship, Politics and Physics in Uncertain Times, Macmillan (2005 edition), pg 7.
Dear mother! Today a joyful notice. H. A. Lorentz has telegraphed me that the English expeditions have really proven the deflection of light at the sun.
Postcard to his mother Pauline Einstein (1919)
By an application of the theory of relativity to the taste of readers, today in Germany I am called a German man of science, and in England I am represented as a Swiss Jew. If I come to be represented as a bête noire, the descriptions will be reversed, and I shall become a Swiss Jew for the Germans and a German man of science for the English!
" Einstein On His Theory ", The Times (London), 28 November 1919 , quoted in Herman Bernstein: Celebrities of Our Time. New York 1924. p. 267 ( archive.org ). Einstein's original German text in The Collected Papers of Albert Einstein . Volume 7. Doc. 25 p. 210, and at germanhistorydocs.ghi-dc.org after Albert Einstein, Mein Weltbild. Amsterdam: Querido Verlag, 1934, pp. 220-28. Manuscript at alberteinstein.info .

Principles of Research (1918) [ edit ]

In the temple of science are many mansions, and various indeed are they that dwell therein and the motives that have led them thither. Many take to science out of a joyful sense of superior intellectual power; science is their own special sport to which they look for vivid experience and the satisfaction of ambition; many others are to be found in the temple who have offered the products of their brains on this altar for purely utilitarian purposes. Were an angel of the Lord to come and drive all the people belonging to these two categories out of the temple, the assemblage would be seriously depleted, but there would still be some men, of both present and past times, left inside. Our Planck is one of them, and that is why we love him. I am quite aware that we have just now lightheartedly expelled in imagination many excellent men who are largely, perhaps chiefly, responsible for the buildings of the temple of science; and in many cases, our angel would find it a pretty ticklish job to decide. But of one thing I feel sure: if the types we have just expelled were the only types there were, the temple would never have come to be, any more than a forest can grow which consists of nothing but creepers. For these people any sphere of human activity will do if it comes to a point; whether they become engineers, officers, tradesmen, or scientists depends on circumstances. Now let us have another look at those who have found favor with the angel. Most of them are somewhat odd, uncommunicative, solitary fellows, really less like each other, in spite of these common characteristics, than the hosts of the rejected. What has brought them to the temple? That is a difficult question and no single answer will cover it.
The state of mind which enables a man to do work of this kind is akin to that of the religious worshiper or the lover; the daily effort comes from no deliberate intention or program, but straight from the heart.
Variant translation: One of the strongest motives that lead men to art and science is escape from everyday life with its painful crudity and hopeless dreariness, from the fetters of one's own ever-shifting desires. A finely tempered nature longs to escape from the personal life into the world of objective perception and thought. With this negative motive goes a positive one. Man seeks to form for himself, in whatever manner is suitable for him, a simplified and lucid image of the world, and so to overcome the world of experience by striving to replace it to some extent by this image. This is what the painter does, and the poet, the speculative philosopher, the natural scientist, each in his own way. Into this image and its formation, he places the center of gravity of his emotional life, in order to attain the peace and serenity that he cannot find within the narrow confines of swirling personal experience.
As quoted in The Professor, the Institute, and DNA (1976) by Rene Dubos; also in The Great Influenza (2004) by John M. Barry
But what can be the attraction of getting to know such a tiny section of nature thoroughly, while one leaves everything subtler and more complex shyly and timidly alone? Does the product of such a modest effort deserve to be called by the proud name of a theory of the universe? In my belief the name is justified; for the general laws on which the structure of theoretical physics is based claim to be valid for any natural phenomenon whatsoever. With them, it ought to be possible to arrive at the description, that is to say, the theory, of every natural process, including life, by means of pure deduction, if that process of deduction were not far beyond the capacity of the human intellect. The physicist's renunciation of completeness for his cosmos is therefore not a matter of fundamental principle.
Variant, from Preface to Max Planck 's Where is Science Going? (1933): The supreme task of the physicist is the discovery of the most general elementary laws from which the world-picture can be deduced logically. But there is no logical way to the discovery of these elemental laws. There is only the way of intuition, which is helped by a feeling for the order lying behind the appearance, and this Einfühlung [literally, empathy or 'feeling one's way in']' is developed by experience.

1920s [ edit ]

How much do I love that noble man More than I could tell with words I fear though he'll remain alone With a holy halo of his own.
Poem by Einstein on Spinoza (1920), as quoted in Einstein and Religion by Max Jammer, Princeton UP 1999 , p. 43; original German manuscript: "Zu Spinozas Ethik" .
On the irrelevance of the luminiferous aether hypothesis to physical measurements, in an address at the University of Leiden (5 May 1920)
Letter to Central Association of German Citizens of the Jewish Faith, 3 [5] April 1920, as quoted in Alice Calaprice, The Ultimate Quotable Einstein (2010), p. 195; citing Israelitisches Wochenblatt , 42 September 1920, The Collected Papers of Albert Einstein, Vol. 7, Doc. 37, and Vol. 9, Doc 368.
No fairer destiny could be allotted to any physical theory, than that it should of itself point out the way to the introduction of a more comprehensive theory, in which it lives on as a limiting case.
Über die spezielle und die allgemeine Relativitätstheorie (1920) Tr. Robert W. Lawson, Relativity: The Special and General Theory (1920) pp. 90-91.
Subtle is the Lord, but malicious He is not.
Remark made during Einstein's first visit to Princeton University (April 1921) as quoted in Einstein (1973) by R. W. Clark, Ch. 14. "God is slick, but he ain't mean" is a variant translation of this (1946) Unsourced variant: "God is subtle but he is not malicious."
Originally said to Princeton University mathematics professor Oscar Veblen, May 1921, while Einstein was in Princeton for a series of lectures, upon hearing that an experimental result by Dayton C. Miller of Cleveland, if true, would contradict his theory of gravitation. But the claimed discrepancy was quite small and required special circumstances (hence Einsteins's remark). The result turned out to be false. Some say by this remark Einstein meant that Nature hides her secrets by being subtle, while others say he meant that nature is mischievous but not bent on trickery. [The Yale Book of Quotations, ed. Fred R. Shapiro, 2006]
As quoted in Cherished Illusions (2005) by Sarah Stern, p. 109
I have second thoughts. Maybe God is malicious .
Said to Valentine Bargmann , as quoted in Einstein in America (1985) by Jamie Sayen, p. 51, indicating that God leads people to believe they understand things that they actually are far from understanding; also in The Yale Book of Quotations (2006), ed. Fred R. Shapiro
From the story "The Progress of Science" in The Scientific Monthly edited by J. McKeen Cattell ( June 1921 ), Vol. XII, No. 6. The story says that the comments were made at the annual meeting of the National Academy of Sciences at the National Museum in Washington on April 25, 26, and 27. Einstein's comments appear on p. 579 , though the story may be paraphrasing rather than directly quoting since it says "In reply Professor Einstein in substance said" the quote above.
In response to not knowing the speed of sound as included in the Edison Test: New York Times (18 May 1921); Einstein: His Life and Times (1947) Philipp Frank, p. 185; Einstein, A Life (1996) by Denis Brian, p. 129; "Einstein Due Today" (February 2005) edited by József Illy, Manuscript 25-32 of the Einstein Paper Project; all previous sources as per Einstein His Life and Universe (2007) by Walter Isaacson, p. 299
Unsourced variants: "I never commit to memory anything that can easily be looked up in a book" and "Never memorize what you can look up in books." (The second version is found in "Recording the Experience" (10 June 2004) at The Library of Congress , but no citation to Einstein's writings is given).
In so far as theories of mathematics speak about reality, they are not certain, and in so far as they are certain, they do not speak about reality.
Geometrie and Erfahrung (1921) pp. 3-4 link.springer.com as cited by Karl Popper , The Two Fundamental Problems of the Theory of Knowledge (2014) Tr. Andreas Pickel, Ed. Troels Eggers Hansen.
Einstein in his Kyoto address (14 December 1922), talking about the events of "probably the 2nd or 3rd weeks" of October 1907, quoted in Why Did Einstein Put So Much Emphasis on the Equivalence Principle? by Dr. Robert J. Heaston in Equivalence Principle – April 2008 (15th NPA Conference) who cites A. Einstein. "How I Constructed the Theory of Relativity," Translated by Masahiro Morikawa from the text recorded in Japanese by Jun Ishiwara, Association of Asia Pacific Physical Societies (AAPPS) Bulletin, Vol. 15, No. 2, pp. 17-19 (April 2005)
How I Created the Theory of Relativity , speech at Kyoto University, Japan, December 14, 1922, as cited in Physics Today , August, 1982.
Comment made after a six-week trip to Japan in November-December 1922, published in Kaizo 5, no. 1 (January 1923), 339. Einstein Archive 36-477.1. Appears in The New Quotable Einstein by Alice Calaprice (2005), p. 269
Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. The theory says a lot, but does not really bring us any closer to the secret of the "old one." I, at any rate, am convinced that He does not throw dice.
Letter to Max Born (4 December 1926); The Born-Einstein Letters (translated by Irene Born) (Walker and Company, New York, 1971) ISBN 0-8027-0326-7 .
Einstein himself used variants of this quote at other times. For example, in a 1943 conversation with William Hermanns recorded in Hermanns' book Einstein and the Poet , Einstein said: "As I have said so many times, God doesn't play dice with the world." ( p. 58 )
Objecting to the placing of observables at the heart of the new quantum mechanics, during Heisenberg's 1926 lecture at Berlin; related by Heisenberg, quoted in Unification of Fundamental Forces (1990) by Abdus Salam ISBN 0521371406
p. 157 London: Weidenfeld and Nicolson
Response to atheist Alfred Kerr in the winter of 1927, who after deriding ideas of God and religion at a dinner party in the home of the publisher Samuel Fischer , had queried him "I hear that you are supposed to be deeply religious" as quoted in The Diary of a Cosmopolitan (1971) by H. G. Kessler
I believe in Spinoza 's God, Who reveals Himself in the lawful harmony of the world, not in a God Who concerns Himself with the fate and the doings of mankind.
24 April 1929 in response to the telegrammed question of New York's Rabbi Herbert S. Goldstein: "Do you believe in God? Stop. Answer paid 50 words." Einstein replied in only 27 (German) words. The New York Times 25 April 1929
As quoted in Einstein : Science and Religion by Arnold V. Lesikar
Said to Samuel J Woolf, Berlin, Summer 1929. Cited with additional notes in The Ultimate Quotable Einstein by Alice Calaprice and Freeman Dyson , Princeton UP (2010) p 230
As quoted in [Albert Einstein, Letter "Einstein in Singapore." Manchester Guardian, October 12, 1929]

Sidelights on Relativity (1922) [ edit ]

How can it be that mathematics, being, after all, a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality? Is human reason, then, without experience, merely by taking thought, able to fathom the properties of real things?
One reason why mathematics enjoys special esteem, above all other sciences, is that its laws are absolutely certain and indisputable, while those of other sciences are to some extent debatable and in constant danger of being overthrown by newly discovered facts.

Viereck interview (1929) [ edit ]

The meaning of relativity has been widely misunderstood. Philosophers play with the word, like a child with a doll. Relativity, as I see it, merely denotes that certain physical and mechanical facts, which have been regarded as positive and permanent, are relative with regard to certain other facts in the sphere of physics and mechanics. It does not mean that everything in life is relative and that we have the right to turn the whole world mischievously topsy-turvy.
No man can visualize four dimensions, except mathematically ... I think in four dimensions, but only abstractly. The human mind can picture these dimensions no more than it can envisage electricity. Nevertheless, they are no less real than electro-magnetism, the force which controls our universe, within, and by which we have our being.
Quoted in The Ultimate Quotable Einstein by Alice Calaprice (2010), p. 230
I refuse to make money out of my science. My laurel is not for sale like so many bales of cotton.
If I was not a physicist, I would probably be a musician. I often think in music. I live my daydreams in music. I see my life in terms of music. ... I cannot tell if I would have done any creative work of importance in music, but I do know that I get most joy in life out of my violin.
Reading after a certain age diverts the mind too much from its creative pursuits. Any man who reads too much and uses his own brain too little falls into lazy habits of thinking , just as the man who spends too much time in the theater is tempted to be content with living vicariously instead of living his own life.
Our time is Gothic in its spirit. Unlike the Renaissance, it is not dominated by a few outstanding personalities. The twentieth century has established the democracy of the intellect. In the republic of art and science, there are many men who take an equally important part in the intellectual movements of our age. It is the epoch rather than the individual that is important. There is no one dominant personality like Galileo or Newton. Even in the nineteenth century, there were still a few giants who outtopped all others. Today the general level is much higher than ever before in the history of the world, but there are few men whose stature immediately sets them apart from all others.
In America, more than anywhere else, the individual is lost in the achievements of the many. America is beginning to be the world leader in a scientific investigation. American scholarship is both patient and inspiring. The Americans show an unselfish devotion to science, which is the very opposite of the conventional European view of your countrymen. Too many of us look upon Americans as dollar chasers. This is a cruel libel, even if it is reiterated thoughtlessly by the Americans themselves. It is not true that the dollar is an American fetish. The American student is not interested in dollars, not even in success as such, but in his task, the object of the search. It is his painstaking application to the study of the infinitely little and the infinitely large which accounts for his success in astronomy.
We are inclined to overemphasize the material influences in history. The Russians especially make this mistake. Intellectual values and ethnic influences, tradition and emotional factors are equally important. If this were not the case, Europe would today be a federated state, not a madhouse of nationalism.
Quoted in Einstein: His Life and Universe by Walter Isaacson, p. 387
I believe with Schopenhauer : We can do what we wish, but we can only wish what we must. Practically, I am, nevertheless, compelled to act as if freedom of the will existed. If I wish to live in a civilized community, I must act as if man is a responsible being. I know that philosophically a murderer is not responsible for his crime; nevertheless, I must protect myself from unpleasant contacts. I may consider him guiltless, but I prefer not to take tea with him.
My own career was undoubtedly determined, not by my own will but by various factors over which I have no control—primarily those mysterious glands in which Nature prepares the very essence of life, our internal secretions.
Whereas materialistic historians and philosophers neglect psychic realities, Freud is inclined to overstress their importance. I am not a psychologist, but it seems to me fairly evident that physiological factors, especially our endocrines, control our destiny ... I am not able to venture a judgment on so important a phase of modern thought. However, it seems to me that psychoanalysis is not always salutary. It may not always be helpful to delve into the subconscious. The machinery of our legs is controlled by a hundred different muscles. Do you think it would help us to walk if we analyzed our legs and knew exactly which one of the little muscles must be employed in locomotion and the order in which they work? ... I am not prepared to accept all his [Freud's] conclusions, but I consider his work an immensely valuable contribution to the science of human behavior. I think he is even greater as a writer than as a psychologist. Freud's brilliant style is unsurpassed by anyone since Schopenhauer.
The only progress I can see is progress in the organization. The ordinary human being does not live long enough to draw any substantial benefit from his own experience. And no one, it seems, can benefit by the experiences of others. Being both a father and teacher, I know we can teach our children nothing. We can transmit to them neither our knowledge of life nor of mathematics. Each must learn its lesson anew.
I believe in intuitions and inspirations. I sometimes feel that I am right. I do not know that I am. When two expeditions of scientists, financed by the Royal Academy, went forth to test my theory of relativity, I was convinced that their conclusions would tally with my hypothesis. I was not surprised when the eclipse of May 29, 1919, confirmed my intuitions. I would have been surprised if I had been wrong.
I am enough of an artist to draw freely upon my imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.
As a child, I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene.
Jesus is too colossal for the pen of phrasemongers, however artful. No man can dispose of Christianity with a bon mot .
As reported in Einstein — A Life (1996) by Denis Brian, when asked about a clipping from a magazine article reporting his comments on Christianity as taken down by Viereck, Einstein carefully read the clipping and replied, " That is what I believe." .
When asked by Viereck if he considered himself to be a German or a Jew. A version with slightly different wording is quoted in Einstein: His Life and Universe by Walter Isaacson (2007), p. 386
We Jews have been too adaptable. We have been too eager to sacrifice our idiosyncrasies for the sake of social conformity. ... Even in modern civilization, the Jew is most happy if he remains a Jew.
In response to a question about whether religion is the tie holding the Jews together.
But to return to the Jewish question. Other groups and nations cultivate their individual traditions. There is no reason why we should sacrifice ours. Standardization robs life of its spice. To deprive every ethnic group of its special traditions is to convert the world into a huge Ford plant. I believe in standardizing automobiles. I do not believe in standardizing human beings. Standardization is a great peril which threatens American culture.
I am happy because I want nothing from anyone. I do not care about money. Decorations, titles or distinctions mean nothing to me. I do not crave praise. The only thing that gives me pleasure, apart from my work, my violin, and my sailboat, is the appreciation of my fellow workers.
I claim credit for nothing. Everything is determined, the beginning as well as the end, by forces over which we have no control. It is determined for the insect as well as for the star. Human beings, vegetables or cosmic dust, we all dance to a mysterious tune, intoned in the distance by an invisible player.
Did not appear in Saturday Evening Post story, but in Glimpses of the Great (1930) by G. S. Viereck. There have been disputes on the accuracy of this quotation.
Sometimes misquoted as "I don't think I can call myself a pantheist".
Variant, from Einstein: His Life and Universe by Walter Isaacson, p. 386: 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 these 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 laws but only dimly understand these laws.
Did not appear in the Saturday Evening Post story, but quoted in Einstein: His Life and Universe by Walter Isaacson, p. 387, in the section discussing Viereck's interview.

1930s [ edit ]

Letter to his son Eduard (5 February 1930), as quoted in Walter Isaacson , Einstein: His Life and Universe (2007), p. 367
Interview with Rabindranath Tagore (14 April 1930), published in The Religion of Man (1930) by Rabindranath Tagore, p. 222, and in The Tagore Reader (1971) edited by Amiya Chakravarty
Attributed in The Encarta Book of Quotations to an interview on the Belgenland (December 1930), which was the ship on which he arrived in New York that month. According to The Ultimate Quotable Einstein by Alice Calaprice (2010), p. 18 , the quote also appears as "Aphorism, 1945-1946" in the Einstein Archives 36-570. Calaprice speculates that "perhaps it was recalled later and inserted into the archives under the later date." According to a snippet on Google Books, the phrase '"I never think of the future," he said. "It comes soon enough."' appears in The Literary Digest: Volume 107 on p. 29, in an article titled "We May Not 'Get' Relativity, But We Like Einstein" from 27 December 1930 . The snippet also discusses the "welcome to Professor Einstein on the Belgenland " in New York
From a letter to Hermann Huth, Vice-President of the German Vegetarian Federation, 27 December 1930. Supposedly published in German magazine Vegetarische Warte , which existed from 1882 to 1935. Einstein Archive 46-756. Quoted in The Ultimate Quotable Einstein by Alice Calaprice (2011), p. 453 . ISBN 978-0-691-13817-6
"Science and Dictatorship," in Dictatorship on Its Trial, by Eminent Leaders of Modern Thought (1930) - later as Dictatorship on Trial (1931), Otto Forst de Battaglia (1889-1965), ed., Huntley Paterson, trans., introduction by Winston Churchill , George G. Harrap & Co., (Reprinted 1977, Beaufort Books Inc., ISBN 0836916077 ISBN 9780836916072 p. 107. [1] [2] [3] [4] Original text of this "nineteen word essay" appears under the German title, "Wissenschaft und Diktatur" in Prozess der Diktatur (1930), Otto Forst de Battaglia (1889-1965), ed., Amalthea-Verlag, p.108. [5]
First sentence of " Maxwells Einfluss auf die Entwicklung der Auffassung des Physikalisch-Realen ". Manuscript at the Hebrew University Jerusalem alberteinstein.info
The belief in an external world independent of the perceiving subject is the basis of all natural science.
From "Maxwell's Influence on the Evolution of the Idea of Physical Reality," 1931. Available in Einstein Archives: 65-382
From a letter by Albert Einstein to Professor Chaim Tchernowitz (31 December 1930) of the Jewish Institute of Religion in New York (Hebrew Union College). Jewish Telegraphic Agency (Jewish Daily Bulletin)
Speech to students at the California Institute of Technology, in "Einstein Sees Lack in Applying Science" , The New York Times (16 February 1931)
Cosmic Religion : With Other Opinions and Aphorisms (1931) by Albert Einstein, p. 97; also in Transformation : Arts, Communication, Environment (1950) by Harry Holtzman, p. 138. This may be an edited version of some nearly identical quotes from the 1929 Viereck interview below.
Miscellaneous , Cosmic Religion , p. 104 (1931)
From Cosmic Religion: with Other Opinions and Aphorisms (1931), Albert Einstein, pub. Covici-Friede. Quoted in The Expanded Quotable Einstein , Princeton University Press; 2nd edition (May 30, 2000); Page 208, ISBN 0691070210
Einstein's letter to Nikola Tesla for Tesla's 75th birthday (1931)

In answer to a question asked by the editors of Youth , a journal of Young Israel of Williamsburg, NY. Quoted in the New York Times , June 20, 1932, pg. 17
Unsourced variant: Only a life in the service of others is worth living.
"On the Method of Theoretical Physics" The Herbert Spencer Lecture, delivered at Oxford (10 June 1933); also published in Philosophy of Science , Vol. 1, No. 2 (April 1934), pp. 163-169., p. 165. [thanks to Dr. Techie @ www.wordorigins.org and JSTOR] The Philosophy of Science print version is available online here .
There is a quote attributed to Einstein that may have arisen as a paraphrase of the above quote, commonly given as " Everything should be made as simple as possible, but no simpler, " "Everything should be made as simple as possible, but not simpler", or "Make things as simple as possible, but not simpler." See this article from the Quote Investigator for a discussion of where these later variants may have arisen.
The original quote is very similar to Occam's razor , which advocates that among all hypotheses compatible with all available observations, the simplest hypothesis is the most plausible one.
The aphorism "everything should be made as simple as possible, but no simpler" is normally taken to be a warning against too much simplicity and emphasizes that one cannot simplify things to a point where the hypothesis is no more compatible with all observations. The aphorism does not contradict or extend Occam's razor, but rather stresses that both elements of the razor, simplicity and compatibility with the observations, are essential.
The earliest known appearance of Einstein's razor is an essay by Roger Sessions in the New York Times (8 January 1950) [6] , where Sessions appears to be paraphrasing Einstein: "I also remember a remark of Albert Einstein, which certainly applies to music. He said, in effect, that everything should be as simple as it can be, but not simpler."
Another early appearance, from Time magazine (14 December 1962) [7] : "We try to keep in mind a saying attributed to Einstein—that everything must be made as simple as possible, but not one bit simpler."
from On the Method of Theoretical Physics , p. 183. The Herbert Spencer Lecture, delivered at Oxford (10 June 1933). Quoted in Einstein's Philosophy of Science
Alternate wording in version of On the Method of Theoretical Physics published in Philosophy of Science , Vol. 1, No. 2 (April 1934), p. 167: "Our experience up to date justifies us in feeling sure that in Nature is actualized the ideal of mathematical simplicity. It is my conviction that pure mathematical construction enables us to discover the concepts and the laws connecting them which give us the key to the understanding of the phenomena of Nature. Experience can of course guide us in our choice of serviceable mathematical concepts; it cannot possibly be the source from which they are derived; experience of course remains the sole criterion of the serviceability of a mathematical construction for physics, but the truly creative principle resides in mathematics. In a certain sense, therefore, I hold it to be true that pure thought is competent to comprehend the real, as the ancients dreamed."
The World As I See It , Einstein, Citadel Press (reprint 2006; originally published in 1934), p. 5
As quoted in "Atom Energy Hope is Spiked By Einstein / Efforts at Loosing Vast Force is Called Fruitless," Pittsburgh Post-Gazette (29 December 1934); it was only after the breakthroughs by Enrico Fermi and others in producing nuclear chain reactions that the use of nuclear power became plausible.
"Notes on the Origin of the General Theory of Relativity" (1934) Mein Weltbild , in Ideas and Opinions (1954) ed., Carl Seelig .
Response to being shown a "Ripley's Believe It or Not!" column with the headline "Greatest Living Mathematician Failed in Mathematics" in 1935. Quoted in Einstein: His Life and Universe by Walter Isaacson (2007), p. 16
"Physics and Reality" in the Journal of the Franklin Institute Vol. 221, Issue 3 (March 1936)
Variant translation: "The whole of science is nothing more than a refinement of everyday thinking." As it appears in the "Physics and Reality" section of the book "Out of My Later Years" by Albert Einstein (1950)
"Physics and Reality" in the Journal of the Franklin Institute Vol. 221, Issue 3 (March 1936), Pages 349-382

From the article "Physics and Reality" (March 1936), reprinted in Out of My Later Years (1956). The quotation marks may just indicate that he wants to present this as a new aphorism, but it could possibly indicate that he is paraphrasing or quoting someone else — perhaps Immanuel Kant , since in the next sentence he says "It is one of the great realizations of Immanuel Kant that the setting up of a real external world would be senseless without this comprehensibility." Other variants:
In the endnotes to Einstein: His Life and Universe by Walter Isaacson, note 46 on p. 628 says that "Gerald Holton says that this is more properly translated" as the variant above, citing Holton's essay "What Precisely is Thinking?" on p. 161 of Einstein: A Centenary Volume edited by Anthony Philip French.
This version was given in Einstein: A Biography (1954) by Antonina Vallentin, p. 24, and widely quoted afterwards. Vallentin cites "Physics and Reality" in Journal of the Franklin Institute (March 1936), and is possibly giving a variant translation as with Holton.
As quoted in Speaking of Science (2000) by Michael Fripp
As quoted in Einstein: His Life and Universe by Walter Isaacson, p. 462 . In the original essay "The fact that it is comprehensible is a miracle" appears at the end of the paragraph that follows the paragraph in which "The eternal mystery of the world is its comprehensibility" appears.
Letter to Phyllis Wright (January 24, 1936), published in Dear Professor Einstein: Albert Einstein's Letters to and from Children (Prometheus Books, 2002), p. 129
"Moral Decay" (1937); Later published in Out of My Later Years (1950)
The Evolution of Physics (1938) (co-written with Leopold Infeld )
Letter to Queen Mother Elisabeth of Belgium (9 January 1939), asking for her help in getting an elderly cousin of his out of Germany and into Belgium. Quoted in Einstein on Peace edited by Otto Nathan and Heinz Norden (1960), p. 282
Speech made in honor of Thomas Mann in January 1939, when Mann was given the Einstein Prize by the Jewish Forum. Quoted in Einstein Lived Here by Abraham Pais (1994), p. 214
Statement on the occasion of Gandhi's 70th birthday (1939) Einstein archive 32-601, published in Out of My Later Years (1950).
Variant: Generations to come, it may be, will scarcely believe that such a one as this ever in flesh and blood walked upon this earth.
Letter to President Franklin D. Roosevelt (August 2, 1939, delivered October 11, 1939); reported in Einstein on Peace , ed. Otto Nathan and Heinz Norden (1960, reprinted 1981), pp. 294–95

Wisehart interview (1930) [ edit ]

Every man knows that in his work he does best and accomplishes most when he has attained a proficiency that enables him to work intuitively. That is, there are things which we come to know so well that we do not know how we know them. So it seems to me in matters of principle. Perhaps we live best and do things best when we are not too conscious of how and why we do them.
I do not believe in a God who maliciously or arbitrarily interferes in the personal affairs of mankind. My religion consists of a humble admiration for the vast power which manifests itself in that small part of the universe which our poor, weak minds can grasp!
Much reading after a certain age diverts the mind from its creative pursuits. Any man who reads too much and uses his own brain too little falls into lazy habits of thinking, just as the man who spends too much time in the theaters is apt to be content with living vicariously instead of living his own life.
I have only two rules which I regard as principles of conduct. The first is: Have no rules. The second is: Be independent of the opinion of others.

Religion and Science (1930) [ edit ]

Wording in Ideas and Opinions : Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us.
Wording in Ideas and Opinions : The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.
Wording in Ideas and Opinions : The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples' lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.
Wording in Ideas and Opinions : Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and 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. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
Wording in Ideas and Opinions : How can cosmic religious feeling be communicated from one person to another, if it can give rise to no definite notion of a God and no theology? In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it.
Wording in Ideas and Opinions : The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events — provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
Wording in Ideas and Opinions : It is therefore easy to see why the churches have always fought science and persecuted its devotees. On the other hand, I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research. Only those who realize the immense efforts and, above all, the devotion without which pioneer work in theoretical science cannot be achieved are able to grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labor in disentangling the principles of celestial mechanics! Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a skeptical world, have shown the way to kindred spirits scattered wide through the world and through the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.

What I Believe (1930) [ edit ]

( full text )

I do not believe we can have any freedom at all in the philosophical sense, for we act not only under external compulsion but also by inner necessity. Schopenhauer ’s saying – “A man can surely do what he wills to do, but he cannot determine what he wills” – impressed itself upon me in youth and has always consoled me when I have witnessed or suffered life’s hardships. This conviction is a perpetual breeder of tolerance , for it does not allow us to take ourselves or others too seriously; it makes rather for a sense of humor.
To ponder interminably over the reason for one’s own existence or the meaning of life in general seems to me, from an objective point of view, to be sheer folly.
To make a goal of comfort or happiness has never appealed to me; a system of ethics built on this basis would be sufficient only for a herd of cattle.
Possessions, outward success, publicity, luxury – to me these have always been contemptible. I believe that a simple and unassuming manner of life is best for everyone, best both for the body and the mind.
My passionate interest in social justice and social responsibility has always stood in curious contrast to a marked lack of desire for direct association with men and women.
I am a horse for single harness, not cut out for tandem or team work. I have never belonged wholeheartedly to country or state, to my circle of friends, or even to my own family. These ties have always been accompanied by a vague aloofness, and the wish to withdraw into myself increases with the years. Such isolation is sometimes bitter, but I do not regret being cut off from the understanding and sympathy of other men. I lose something by it, to be sure, but I am compensated for it in being rendered independent of the customs, opinions, and prejudices of others, and am not tempted to rest my peace of mind upon such shifting foundations.
My political ideal is democracy. Everyone should be respected as an individual, but no one idolized.
Those who are led should not be driven, and they should be allowed to choose their leader.
I am convinced that degeneracy follows every autocratic system of violence, for violence inevitably attracts moral inferiors.
Time has proved that illustrious tyrants are succeeded by scoundrels.
The man who enjoys marching in line and file to the strains of music falls below my contempt; he received his great brain by mistake – the spinal cord would have been amply sufficient.
Heroism at command, this senseless violence, this accursed bombast of patriotism – how intensely I despise them! War is low and despicable, and I had rather be smitten to shreds than participate in such doings.

Mein Weltbild (My World-view) (1931) [ edit ]

How strange is the lot of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he senses it. But without deeper reflection one knows from daily life that one exists for other people — first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving... .
I am strongly drawn to the simple life and am often oppressed by the feeling that I am engrossing an unnecessary amount of the labour of my fellow-men. I regard class differences as contrary to justice and, in the last resort, based on force. I also consider that plain living is good for everybody, physically and mentally.
In human freedom in the philosophical sense I am definitely a disbeliever. Everybody acts not only under external compulsion but also in accordance with inner necessity. Schopenhauer 's saying, that " a man can do as he will, but not will as he will ," has been an inspiration to me since my youth up, and a continual consolation and unfailing well-spring of patience in the face of the hardships of life, my own and others'. This feeling mercifully mitigates the sense of responsibility which so easily becomes paralyzing, and it prevents us from taking ourselves and other people too seriously; it conduces to a view of life in which humor, above all, has its due place.
Variant translation: I have never looked upon ease and happiness as ends in themselves — such an ethical basis I call more proper for a herd of swine. The ideals which have lighted me on my way and time after time given me new courage to face life cheerfully, have been Truth, Goodness, and Beauty. Without the sense of fellowship with men of like mind, of preoccupation with the objective, the eternally unattainable in the field of art and scientific research, life would have seemed to me empty. The ordinary objects of human endeavor — property, outward success, luxury — have always seemed to me contemptible.
Variant translation: 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...

Variant translations: The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms — it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man.
The finest emotion of which we are capable is the mystic emotion. Herein lies the germ of all art and all true science. Anyone to whom this feeling is alien, who is no longer capable of wonderment and lives in a state of fear is a dead man. To know that what is impenetrable for us really exists and manifests itself as the highest wisdom and the most radiant beauty, whose gross forms alone are intelligible to our poor faculties — this knowledge, this feeling ... that is the core of the true religious sentiment. In this sense, and in this sense alone, I rank myself among profoundly religious men.
As quoted in After Einstein : Proceedings of the Einstein Centennial Celebration (1981) by Peter Barker and Cecil G. Shugart, p. 179
As quoted in Introduction to Philosophy (1935) by George Thomas White Patrick and Frank Miller Chapman, p. 44
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."
He who can no longer pause to wonder and stand rapt in awe, is as good as dead; his eyes are closed.

As quoted in European Civilization and Politics Since 1815 (1938) by Erik Achorn, p. 723. amd in his obituary in The New York Times (19 April 1955)
As quoted in The Heretic's Handbook of Quotations: Cutting Comments on Burning Issues (1992) by Charles Bufe, p. 186
Variant translations:
I am satisfied with the mystery of life's eternity and with a knowledge, a sense, of the marvelous structure of existence — as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.
Enough for me the mystery of the eternity of life, and the inkling of the marvellous structure of reality, together with the single-hearted endeavor to comprehend a portion, be it never so tiny, of the reason that manifests itself in nature.
Numerous are the academic chairs, but rare are wise and noble teachers. Numerous and large are the lecture halls, but far from numerous the young men who genuinely thirst for truth and justice. Numerous are the wares that nature produces by the dozen, but her choice products are few.

My Credo (1932) [ edit ]

Our situation on this earth seems strange. Every one of us appears here involuntarily and uninvited for a short stay, without knowing the whys and the wherefore. In our daily lives we only feel that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often worried at the thought that my life is based to such a large extent on the work of my fellow human beings and I am aware of my great indebtedness to them.
Variant translation:
I do not believe in free will . Schopenhauer 's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper.
My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated.
The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavor in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all that there is.

(1933) [ edit ]

According to my conviction it cannot be doubted that the severe economic depression is to be traced back for the most part to internal economic causes; the improvement in the apparatus of production through technical invention and organization has decreased the need for human labor, and thereby caused the elimination of a part of labor from the economic circuit, and thereby caused a progressive decrease in the purchasing power of the consumers. - as quoted in Robert Shiller's 2020 lecture at Princeton [1]

(1934) [ edit ]

Albert Einstein (2009) [1934]. "On the Method of Theoretical Physics". Einstein's essays in science. Translated by Alan Harris. Dover. pp. 12–21. ISBN 9780486470115 .

Obituary for Emmy Noether (1935) [ edit ]

The efforts of most human-beings are consumed in the struggle for their daily bread, but most of those who are, either through fortune or some special gift, relieved of this struggle are largely absorbed in further improving their worldly lot. Beneath the effort directed toward the accumulation of worldly goods lies all too frequently the illusion that this is the most substantial and desirable end to be achieved; but there is, fortunately, a minority composed of those who recognize early in their lives that the most beautiful and satisfying experiences open to humankind are not derived from the outside, but are bound up with the development of the individual's own feeling, thinking and acting. The genuine artists, investigators and thinkers have always been persons of this kind. However inconspicuously the life of these individuals runs its course, none the less the fruits of their endeavors are the most valuable contributions which one generation can make to its successors.
In the judgment of the most competent living mathematicians, Fräulein Noether was the most significant creative mathematical genius thus far produced since the higher education of women began.
Pure mathematics is, in its way, the poetry of logical ideas. One seeks the most general ideas of operation which will bring together in simple, logical and unified form the largest possible circle of formal relationships. In this effort toward logical beauty spiritual formulas are discovered necessary for the deeper penetration into the laws of nature.

Why Do They Hate the Jews (1938) [ edit ]

affirmed on page 213 of The Ultimate Quotable Einstein
affirmed on page 70 of Einstein from 'B' to 'Z' by John Stachel in 2001

1940s [ edit ]

Letter to Morris Raphael Cohen, professor emeritus of philosophy at the College of the City of New York, defending the appointment of Bertrand Russell to a teaching position (19 March 1940).
Variant: Great spirits have always found violent opposition from mediocrities. The latter cannot understand it when a man does not thoughtlessly submit to hereditary prejudices but honestly and courageously uses his intelligence and fulfills the duty to express the results of his thoughts in clear form.
"The Fundamentals of Theoretical Physics," (1940) as quoted in Out of My Later Years (1976)
"The Common Language of Science", a broadcast for Science, Conference, London, 28 September 1941. Published in Advancement of Science , London, Vol. 2, No. 5. Reprinted in Ideas and Opinions (1954), the quote appearing on this page .
In a letter to Otto Juliusburger, September 29, 1942. Available in Einstein Archives 38-238
Letter to high school student Barbara Lee Wilson (7 January 1943), Einstein Archives 42-606
As quoted in The Einstein File: J. Edgar Hoover's Secret War Against the World's Most Famous Scientist, p. 146 , (2003) by Fred Jerome
As quoted in New York Times article "The Einstein Theory of Living; At 65 he leads the simplest of lives — and grapples with the most complex thoughts." (12 March 1944)
As quoted in The Dark Side of Shakespeare : An Elizabethan Courtier, Diplomat, Spymaster, & Epic Hero , p. 126 (2003) by W. Ron Hess
As quoted in "The culture of Einstein" at MSNBC (18 March 2005)
Letter to Robert A. Thorton, Physics Professor at University of Puerto Rico (7 December 1944) [EA-674, Einstein Archive, Hebrew University, Jerusalem]. Thorton had written to Einstein on persuading colleagues of the importance of philosophy of science to scientists (empiricists) and science .
Answer to a survey written by the French mathematician Jaques Hadamard, from Hadamard's An Essay on the Psychology of Invention in the Mathematical Field (1945). Reprinted in Ideas and Opinions (1954). His full set of answers to the questions can be read on p. 3 here .
'Essays in Science (1934) p. 11. Reprinted in Ideas and Opinions On Scientific Truth (1954) p. 261, Crown Publishers, Inc. New York, New York, USA, 1954, ISBN 0679601058 .
Letter to Guy H. Raner Jr. (2 July 1945), responding to a rumor that a Jesuit priest had caused Einstein to convert to Christianity, quoted in an article by Michael R. Gilmore in Skeptic magazine, Vol. 5, No. 2 (1997)
Statement on the Atomic Bomb to Raymond Swing, before 1 October 1945, as reported in Atlantic Monthly , vol. 176, no. 5 (November 1945), in Einstein on Politics , p. 373
Einstein when asked "Dr. Einstein, why is it that when the mind of man has stretched so far as to discover the structure of the atom we have been unable to devise the political means to keep the atom from destroying us?" a conferee at a meeting at Princeton, N.J. (Jan 1946), as recalled by Greenville Clark in "Letters to the Times" in New York Times (22 Apr 1955), 24
The unleashed power of the atom has changed everything save our modes of thinking and we thus drift toward unparalleled catastrophe.
a Columbia Dictionary of Familiar Quotations (1997), 340. Variations exist due to different translations from the original German.
"Only Then Shall We Find Courage", New York Times Magazine (23 June 1946).
Einstein discussing the letter he sent Roosevelt raising the possibility of atomic weapons. from "Atom: Einstein, the Man Who Started It All," Newsweek Magazine (10 March 1947).
Letter to his cousin Richard Einstein (October 1947)
The Real Problem Is in the Hearts of Men , The New York Times Magazine ( June 23, 1946 )
From "Atomic Education Urged by Einstein" , New York Times (25 May 1946), and later quoted in the article "The Real Problem is in the Hearts of Man" by Michael Amrine, from the New York Times Magazine (23 June 1946). A slightly modified version of the 23 June article was reprinted in Einstein on Peace by Otto Nathan and Heinz Norden (1960), and it was also reprinted in Einstein on Politics by David E. Rowe and Robert Schulmann (2007), p. 383.
In The New Quotable Einstein (2005), editor Alice Calaprice suggests that two quotes attributed to Einstein which she could not find sources for, "The significant problems we face cannot be solved at the same level of thinking we were at when we created them" and "The world we have created today as a result of our thinking thus far has problems which cannot be solved by thinking the way we thought when we created them," may both be paraphrases of the 1946 quote above. A similar unsourced variant is "The world we have created is a product of our thinking; it cannot be changed without changing our thinking."
In the 23 June article Einstein expanded somewhat on the original quote from the 25 May article: Many persons have inquired concerning a recent message of mine that "a new type of thinking is essential if mankind is to survive and move to higher levels." Often in evolutionary processes a species must adapt to new conditions in order to survive. Today the atomic bomb has altered profoundly the nature of the world as we knew it, and the human race consequently finds itself in a new habitat to which it must adapt its thinking. In the light of new knowledge, a world authority and an eventual world state are not just desirable in the name of brotherhood, they are necessary for survival. In previous ages a nation's life and culture could be protected to some extent by the growth of armies in national competition. Today we must abandon competition and secure cooperation. This must be the central fact in all our considerations of international affairs; otherwise we face certain disaster. Past thinking and methods did not prevent world wars. Future thinking must prevent wars.
On the Modulor . Letter sent to Le Corbusier (1946); quoted in Modulor (1953)
Cited as conversation between Einstein and János Plesch in János : The Story of a Doctor (1947), by János Plesch, translated by Edward FitzGerald
On the Christian maxim "Love thy enemy", in a letter to Michele Besso (6 January 1948)
"What must be an essential feature of any future fundamental physics?" Letter to Max Born (March 1948); published in Albert Einstein-Hedwig und Max Born (1969) "Briefwechsel 1916-55", and in Potentiality, Entanglement and Passion-at-a-Distance: Quantum Mechanical Studies for Abner Shimony, Volume Two edited by Robert Cohen, Michael Horn, and John Stachel (1997), p. 121
As quoted in the essay "To Albert Einstein's Seventieth Birthday" by Arnold Sommerfeld , Albert Einstein : Philosopher-Scientist (1949) edited by Paul A. Schilpp (p. 102). The essay, originally published as "Zum Siebzigsten Geburtstag Albert Einsteins" in Deutsche Beiträge (Eine Zweimonatsschrift) Vol. III, No 2, 1949, was translated specifically for the book by Schilpp.
Interview with Alfred Werner, Liberal Judaism 16 (April-May 1949), Einstein Archive 30-1104, as sourced in The New Quotable Einstein by Alice Calaprice (2005), p. 173

Joe Laitin reports that reporters at Bikini were questioning an army lieutenant about what weapons would be used in the next war. "I dunno," he said, "but in the war after the next war, sure as Hell, they'll be using spears!"

Letter to Dr. H. L. Gordon (May 3, 1949 - AEA 58-217) as quoted in Einstein: His Life and Universe (2007) by Walter Isaacson ISBN 9780743264730
Albert Einstein , as quoted by Virgil Henshaw in Albert Einstein: Philosopher Scientist (1949) edited by Paul A. Schilpp
Letter to Guy H. Raner Jr. (28 September 1949), from article by Michael R. Gilmore in Skeptic magazine, Vol. 5, No. 2 (1997)
Contribution in Albert Einstein: Philosopher-Scientist , p. A. Schilpp, ed. (The Library of Living Philosophers, Evanston, IL (1949), p. 684). Quoted in Einstein's Philosophy of Science

Science and Religion (1941) [ edit ]

It would not be difficult to come to an agreement as to what we understand by science. Science is the century-old endeavor to bring together by means of systematic thought the perceptible phenomena of this world into as thoroughgoing an association as possible. To put it boldly, it is the attempt at the posterior reconstruction of existence by the process of conceptualization. But when asking myself what religion is I cannot think of the answer so easily. And even after finding an answer which may satisfy me at this particular moment, I still remain convinced that I can never under any circumstances bring together, even to a slight extent, the thoughts of all those who have given this question serious consideration.
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.
A conflict arises when a religious community insists on the absolute truthfulness of all statements recorded in the Bible. This means an intervention on the part of religion into the sphere of science; this is where the struggle of the Church against the doctrines of Galileo and Darwin belongs. On the other hand, representatives of science have often made an attempt to arrive at fundamental judgments with respect to values and ends on the basis of scientific method, and in this way have set themselves in opposition to religion. These conflicts have all sprung from fatal errors.
Even though the realms of religion and science in themselves are clearly marked off from each other, nevertheless there exist between the two strong reciprocal relationships and dependencies. Though religion may be that which determines the goal, it has, nevertheless, learned from science, in the broadest sense, what means will contribute to the attainment of the goals it has set up. But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind. Though I have asserted above that in truth a legitimate conflict between religion and science cannot exist, I must nevertheless qualify this assertion once again on an essential point, with reference to the actual content of historical religions. This qualification has to do with the concept of God. During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.
Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him? The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God.
When the number of factors coming into play in a phenomenological complex is too large, scientific method in most cases fails us. One need only think of the weather, in which case prediction even for a few days ahead is impossible. Nevertheless no one doubts that we are confronted with a causal connection whose causal components are in the main known to us. Occurrences in this domain are beyond the reach of exact prediction because of the variety of factors in operation, not because of any lack of order in nature.
The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exists as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot. But I am persuaded that such behavior on the part of the representatives of religion would not only be unworthy but also fatal. For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests. In their labors they will have to avail themselves of those forces which are capable of cultivating the Good, the True, and the Beautiful in humanity itself. This is, to be sure, a more difficult but an incomparably more worthy task.
If it is one of the goals of religion to liberate mankind as far as possible from the bondage of egocentric cravings, desires, and fears, scientific reasoning can aid religion in yet another sense. Although it is true that it is the goal of science to discover rules which permit the association and foretelling of facts, this is not its only aim. It also seeks to reduce the connections discovered to the smallest possible number of mutually independent conceptual elements. It is in this striving after the rational unification of the manifold that it encounters its greatest successes, even though it is precisely this attempt which causes it to run the greatest risk of falling a prey to illusions. But whoever has undergone the intense experience of successful advances made in this domain is moved by profound reverence for the rationality made manifest in existence. By way of the understanding he achieves a far-reaching emancipation from the shackles of personal hopes and desires, and thereby attains that humble attitude of mind toward the grandeur of reason incarnate in existence, and which, in its profoundest depths, is inaccessible to man. This attitude, however, appears to me to be religious, in the highest sense of the word. And so it seems to me that science not only purifies the religious impulse of the dross of its anthropomorphism but also contributes to a religious spiritualization of our understanding of life. The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.

Only Then Shall We Find Courage (1946) [ edit ]

Remark to scientist Herman Francis Mark

Religion and Science: Irreconcilable? (1948) [ edit ]

Does there truly exist an insuperable contradiction between religion and science? Can religion be superseded by science? The answers to these questions have, for centuries, given rise to considerable dispute and, indeed, bitter fighting. Yet, in my own mind there can be no doubt that in both cases a dispassionate consideration can only lead to a negative answer. What complicates the solution, however, is the fact that while most people readily agree on what is meant by "science," they are likely to differ on the meaning of "religion."
Science, in the immediate, produces knowledge and, indirectly, means of action. It leads to methodical action if definite goals are set up in advance. For the function of setting up goals and passing statements of value transcends its domain. While it is true that science, to the extent of its grasp of causative connections, may reach important conclusions as to the compatibility and incompatibility of goals and evaluations, the independent and fundamental definitions regarding goals and values remain beyond science's reach. As regards religion, on the other hand, one is generally agreed that it deals with goals and evaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with man's attitude toward nature at large, with the establishing of ideals for the individual and communal life, and with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.
It is this mythical, or rather this symbolic, content of the religious traditions which is likely to come into conflict with science. This occurs whenever this religious stock of ideas contains dogmatically fixed statements on subjects which belong in the domain of science. Thus, it is of vital importance for the preservation of true religion that such conflicts be avoided when they arise from subjects which, in fact, are not really essential for the pursuance of the religious aims.
The moral attitudes of a people that is supported by religion need always aim at preserving and promoting the sanity and vitality of the community and its individuals, since otherwise this community is bound to perish. A people that were to honor falsehood, defamation, fraud, and murder would be unable, indeed, to subsist for very long.
The great moral teachers of humanity were, in a way, artistic geniuses in the art of living.
While religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection. There are pessimists who hold that such a state of affairs is necessarily inherent in human nature; it is those who propound such views that are the enemies of true religion, for they imply thereby that religious teachings are Utopian ideals and unsuited to afford guidance in human affairs. The study of the social patterns in certain so-called primitive cultures, however, seems to have made it sufficiently evident that such a defeatist view is wholly unwarranted.
While it is true that scientific results are entirely independent from religious or moral considerations, those individuals to whom we owe the great creative achievements of science were all of them imbued with the truly religious conviction that this universe of ours is something perfect and susceptible to 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.

"Autobiographical Notes" (1949) [ edit ]

Even when I was a fairly precocious young man the nothingness of the hopes and strivings which chases most men restlessly through life came to my consciousness with considerable vitality. Moreover, I soon discovered the cruelty of that chase, which in those years was much more carefully covered up by hypocrisy and glittering words than is the case today. By the mere existence of his stomach everyone was condemned to participate in that chase. Moreover, it was possible to satisfy the stomach by such participation, but not man in so far as he is a thinking and feeling being. As the first way out there was religion, which is implanted into every child by way of the traditional education-machine. Thus I came—despite the fact that I was the son of entirely irreligious (Jewish) parents—to a deep religiosity, which, however, found an abrupt ending at the age of 12. Through the reading of popular scientific books I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic [orgy of] freethinking coupled with the impression that youth is intentionally being deceived by the state through lies; it was a crushing impression. Suspicion against every kind of authority grew out of this experience, a skeptical attitude towards the convictions which were alive in any specific social environment—an attitude which has never again left me , even though later on, because of a better insight into the causal connections, it lost some of its original poignancy.
It is quite clear to me that the religious paradise of youth, which was thus lost, was a first attempt to free myself from the chains of the "merely-personal," from an existence which is dominated by wishes, hopes and primitive feelings. Out yonder there was this huge world, which exists independently of us human beings and which stands before us like a great, eternal riddle, at least partially accessible to our inspection and thinking. The contemplation of this world beckoned like a liberation, and I soon noticed that many a man whom I had learned to esteem and to admire had found inner freedom and security in devoted occupation with it. The mental grasp of this extrapersonal world within the frame of the given possibilites swam as highest aim half consciously and half unconsciously before my mind's eye. Similarly motivated men of the present and of the past, as well as the insights which they had achieved, were the friends which could not be lost. The road to this paradise was not as comfortable and alluring as the road to the religious paradise; but it has proved itself as trustworthy, and I have never regretted having chosen it.
For me it is not dubious that our thinking goes on for the most part without use of signs (words) and beyond that to a considerable degree unconsciously. For how, otherwise, should it happen that sometimes we "wonder" quite spontaneously about some experience? This "wondering" seems to occur when an experience comes into conflict with a world of concepts which is already sufficiently fixed in us. Whenever such a conflict is experienced hard and intensively it reacts back upon our thought world in a decisive way. The development of this thought world is in a certain sense a continuous flight from "wonder."
A wonder of such nature I experienced as a child of 4 or 5 years, when my father showed me a compass. That this needle behaved in such a determined way did not at all fit into the nature of events, which could find a place in the unconscious world of concepts (effect connected with direct "touch"). I can still remember—or at least believe I can remember—that this experience made a deep and lasting impression upon me. Something deeply hidden had to be behind things. What man sees before him from infancy causes no reaction of this kind; he is not surprised over the falling of bodies, concerning wind and rain, nor concerning the moon or about the fact that the moon does not fall down, nor concerning the differences between living and non-living matter. At the age of 12 I experienced a second wonder of a totally different nature: in a little book dealing with Euclidean plane geometry, which came into my hands at the beginning of a schoolyear. Here were assertions, as for example the intersection of the three altitudes of a triangle in one point, which—though by no means evident—could nevertheless be proved with such certainty that any doubt appeared to be out of the question. This lucidity and certainty made an indescribable impression upon me. That the axioms had to be accepted unproved did not disturb me. In any case it was quite sufficient for me if I could peg proofs upon propositions the validity of which did not seem to me to be dubious.
One had to cram all this stuff into one's mind for examinations, whether one liked it or not. This coercion had such a deterring effect [upon me] that, after I had passed the final examination, I found the consideration of any scientific problems distasteful to me for an entire year.
It is, in fact, nothing short of a miracle that the modern methods of instruction have not yet entirely strangled the holy curiosity of inquiry; for this delicate little plant, aside from stimulation, stands mainly in need of freedom; without this it goes to wreck and ruin without fail. It is a very grave mistake to think that the enjoyment of seeing and searching can be promoted by means of coercion and a sense of duty.
A theory is the more impressive, the greater the simplicity of its premises, the more diverse things it connects, and the wider its scope
Reflections of this type made it clear to me as long ago as shortly after 1900, i.e., shortly after Planck's trailblazing work, that neither mechanics nor electrodynamics could (except in limiting cases) claim exact validity. By and by I despaired of the possibility of discovering the true laws by means of constructive efforts based on known facts. The longer and the more despairingly I tried, the more I came to the conviction that only the discovery of a universal formal principle could lead us to assured results. . . . How, then, could such a universal principle be found? After ten years of reflection such a principle resulted from a paradox upon which I had already hit at the age of sixteen: If I pursue a beam of light with the velocity c (velocity of light in a vacuum), I should observe such a beam as a spatially oscillatory electromagnetic field at rest. However, there seems to be no such thing, whether on the bases of experience or according to Maxwell's equations. From the very beginning it appeared to me intuitively clear that, judged from the stand-point of such an observer, everything would have to happen according to the same laws as for an observer who, relative to the earth, was at rest.

"Einstein's Reply to Criticisms" (1949) [ edit ]

I now imagine a quantum theoretician who may even admit that the quantum-theoretical description refers to ensembles of systems and not to individual systems, but who, nevertheless, clings to the idea that the type of description of the statistical quantum theory will, in its essential features, be retained in the future. He may argue as follows: True, I admit that the quantum-theoretical description is an incomplete description of the individual system. I even admit that a complete theoretical description is, in principle, thinkable. But I consider it proven that the search for such a complete description would be aimless. For the lawfulness of nature is thus constituted that the laws can be completely and suitably formulated within the framework of our incomplete description. To this I can only reply as follows: Your point of view — taken as theoretical possibility — is incontestable. For me, however, the expectation that the adequate formulation of the universal laws involves the use of all conceptual elements which are necessary for a complete description, is more natural. It is furthermore not at all surprising that, by using an incomplete description, (in the main) only statistical statements can be obtained out of such description. If it should be possible to move forward to a complete description, it is likely that the laws would represent relations among all the conceptual elements of this description which, per se , have nothing to do with statistics.

The World As I See It (1949) [ edit ]

The Meaning of Life

What is the meaning of human life , or of organic life altogether? To answer this question at all implies a religion. Is there any sense then, you ask, in putting it? I answer, the man who regards his own life and that of his fellow creatures as meaningless is not merely unfortunate but almost disqualified for life.
This topic brings me to that worst outcrop of the herd nature, the military system, which I abhor. That a man can take pleasure in marching in formation to the strains of a band is enough to make me despise him. He has only been given his big brain by mistake; a backbone was all he needed. This plague-spot of civilization ought to be abolished with all possible speed. Heroism by order, senseless violence, and all the pestilent nonsense that does by the name of patriotism--how I hate them! War seems to me a mean, contemptible thing: I would rather be hacked in pieces than take part in such an abominable business.
And yet... in spite of everything, is my opinion of the human race that I believe this bogey would have disappeared long ago, had the sound sense of the nations not been systematically corrupted by commercial and political interests acting through the schools and the Press.

Good and Evil

The true value of a human being is determined primarily by the measure and the sense in which he has attained to liberation from the self.

Society and Personality

When we survey our lives and endeavors we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We see that our whole nature resembles that of the social animals. We eat food that others have grown, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.

A man's value to the community depends primarily on how far his feelings, thoughts, and actions are directed towards promoting the good of his fellows. We call him good or bad according to how he stands in this matter. It looks at first sight as if our estimate of a man depended entirely on his social qualities. And yet such an attitude would be wrong. It is clear that all the valuable things, material, spiritual, and moral, which we receive from society can be traced back through countless generations to certain creative individuals. The use of fire, the cultivation of edible plants, the steam engine — each was discovered by one man. Only the individual can think, and thereby create new values for society — nay, even set up new moral standards to which the life of the community conforms. Without creative, independently thinking and judging personalities the upward development of society is as unthinkable as the development of the individual personality without the nourishing soil of the community. The health of society thus depends quite as much on the independence of the individuals composing it as on their close political cohesion.
I am absolutely convinced that no wealth in the world can help humanity forward, even in the hands of the most devoted worker in this cause. The example of great and pure characters is the only thing that can produce fine ideas and noble deeds. Money only appeals to selfishness and always tempts its owners irresistibly to abuse it. Can anyone imagine Moses , Jesus , or Gandhi armed with the money-bags of Carnegie ?

Religion in Science

You will hardly find one among the profounder sort of scientific minds without a peculiar religious feeling of his own. But it is different from the religion of the naive man. For the latter God is a being from whose care one hopes to benefit and whose punishment one fears; a sublimation of a feeling similar to that of a child for its father, a being to whom one stands to some extent in a personal relation, however deeply it may be tinged with awe. But the scientist is possessed by the sense of universal causation. The future, to him, is every whit as necessary and determined as the past. There is nothing divine about morality, it is a purely human affair. His religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings is an utterly insignificant reflection. This feeling is the guiding principle of his life and work, in so far as he succeeds in keeping himself from the shackles of selfish desire. It is beyond question closely akin to that which has possessed the religious geniuses of all ages.

Greeting to G. Bernard Shaw

There are few enough people with sufficient independence to see the weaknesses and follies of their contemporaries and remain themselves untouched by them. And these isolated few usually soon lose their zeal for putting things to rights when they have come face to face with human obduracy. Only to a tiny minority is it given to fascinate their generation by subtle humour and grace and to hold the mirror up to it by the impersonal agency of art. To-day I salute with sincere emotion the supreme master of this method, who has delighted — and educated — us all.

Some Notes on my American Impressions

The prestige of government has undoubtedly been lowered considerably by the Prohibition law. For nothing is more destructive of respect for the government and the law of the land than passing laws which cannot be enforced. It is an open secret that the dangerous increase of crime in the United States is closely connected with this.
The cult of individual personalities is always, in my view, unjustified. To be sure, nature distributes her gifts variously among her children. But there are plenty of the well-endowed ones too, thank God, and I am firmly convinced that most of them live quiet, unregarded lives. It strikes me as unfair, and even in bad taste, to select a few of them for boundless admiration, attributing superhuman powers of mind and character to them. This has been my fate, and the contrast between the popular estimate of my powers and achievements and the reality is simply grotesque. The consciousness of this extraordinary state of affairs would be unbearable but for one great consoling thought: it is a welcome symptom in an age which is commonly denounced as materialistic, that it makes heroes of men whose ambitions lie wholly in the intellectual and moral sphere. This proves that knowledge and justice are ranked above wealth and power by a large section of the human race. My experience teaches me that this idealistic outlook is particularly prevalent in America, which is usually decried as a particularly materialistic country.
The United States is the most powerful technically advanced country in the world to-day. Its influence on the shaping of international relations is absolutely incalculable. But America is a large country and its people have so far not shown much interest in great international problems, among which the problem of disarmament occupies first place today. This must be changed, if only in the essential interests of the Americans. The last war has shown that there are no longer any barriers between the continents and that the destinies of all countries are closely interwoven. The people of this country must realize that they have a great responsibility in the sphere of international politics. The part of passive spectator is unworthy of this country and is bound in the end to lead to disaster all round.

Letter to a Friend of Peace

Small is the number of them that see with their own eyes and feel with their own hearts

Production and Work

Bureaucracy is the death of all sound work.

Christianity and Judaism

If one purges the Judaism of the Prophets and Christianity as Jesus Christ taught it of all subsequent additions, especially those of the priests, one is left with a teaching which is capable of curing all the social ills of humanity. It is the duty of every man of good will to strive steadfastly in his own little world to make this teaching of pure humanity a living force, so far as he can. If he makes an honest attempt in this direction without being crushed and trampled under foot by his contemporaries, he may consider himself and the community to which he belongs lucky.

Unconfirmed:

May the conscience and the common sense of the peoples be awakened, so that we may reach a new stage in the life of nations, where people will look back on war as an incomprehensible aberration of their forefathers!
The state is made for man, not man for the state. And in this respect science resembles the state.

Why Socialism? (1949) [ edit ]

Historic tradition is, so to speak, of yesterday; nowhere have we really overcome what Thorstein Veblen called " the predatory phase " of human development. The observable economic facts belong to that phase and even such laws as we can derive from them are not applicable to other phases. Since the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development, economic science in its present state can throw little light on the socialist society of the future.
Socialism is directed towards a social-ethical end. Science, however, cannot create ends and, even less, instill them in human beings; science, at most, can supply the means by which to attain certain ends. But the ends themselves are conceived by personalities with lofty ethical ideals and — if these ends are not stillborn, but vital and vigorous — are adopted and carried forward by those many human beings who, half unconsciously, determine the slow evolution of society. For these reasons, we should be on our guard not to overestimate science and scientific methods when it is a question of human problems; and we should not assume that experts are the only ones who have a right to express themselves on questions affecting the organization of society.
I am very conscious of the fact that our feelings and strivings are often contradictory and obscure and that they cannot be expressed in easy and simple formulas.
Man is, at one and the same time, a solitary being and a social being. As a solitary being, he attempts to protect his own existence and that of those who are closest to him, to satisfy his personal desires, and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort them in their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society.
The abstract concept "society" means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society — in his physical, intellectual, and emotional existence — that it is impossible to think of him, or to understand him, outside the framework of society. It is "society" which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word "society."
The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate.
The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. In so far as the labor contract is free what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists' requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.
I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.
The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor — not by force, but on the whole in faithful compliance with legally established rules.
Production is carried on for profit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an "army of unemployed" almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers' goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. The profit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that crippling of the social consciousness of individuals.
I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow men in place of the glorification of power and success in our present society. Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralisation of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?
Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

1950s [ edit ]

United Nations radio interview recorded in Einstein's study, Princeton, New Jersey (1950)
Note to the fifteenth edition of Relativity: The Special and the General Theory , June 9th, 1952
Letter of condolence sent to Robert J. Marcus of the World Jewish Congress (12 February 1950) · Above translation and original German draft
Google translation of Germant text of Einsteins handwritten note, quoted in Original draft, texts of letters, and variant translations in "Einstein's Misquote on the Illusion of Feeling Separate from the Whole" (29 March 2018)
Variant (Another letter of condolence to another person, written soon after, using the first sentence of the above):
Condolence letter to Norman Salit, (4 March 1950) ; also quoted in "The Einstein Papers. A Man of Many Parts" in The New York Times (29 March 1972), p. 1
Statement upon joining the Montreal Pipe Smokers Club (1950)
"The Need for Ethical Culture" celebrating the seventy-fifth anniversary of the Ethical Culture Society , founded by Felix Adler (5 January 1951) (the full remarks can be found in Ideas and Opinions by Albert Einstein and Carl Seelig )
Letter to Hans Muehsam (9 July 1951), Einstein Archives 38-408, quoted in The Ultimate Quotable Einstein (2010) by Alice Calaprice, p. 404
I have no special talents. I am only passionately curious.
Letter to Carl Seelig (11 March 1952), Einstein Archives 39-013
Translation: Somebody who reads only newspapers and at best books of contemporary authors appears to me like an extremely near-sighted person who scorns eyeglasses. He is completely dependent on the prejudices and fashions of his times, since he never gets to see or hear anything else. And what a person thinks on his own, without being stimulated by the thoughts and experiences of other people, is, similarly, even in the best case rather paltry and monotonous.
Article in Der Jungkaufmann, April 1952 , Einstein Archives 28-972
Letter to Michele Besso (10 September 1952), Letter n°190, Correspondance, 1903-1955 (1972), by Pierre Speziali and Michele Angelo Besso
"Education for Independent Thought" in The New York Times , 5 October 1952. Reprinted in Ideas and Opinions (1954)
Letter to Michele Besso (8 October 1952). According to Scientifically speaking: a dictionary of quotations, Volume 1 (2002), p. 154 , the letter is reprinted on p. 487 of Correspondance 1903-1955 (1972) by Michele Besso.
Letter to the Michelson Commemorative Meeting of the Cleveland Physics Society (1952), as quoted by R.S.Shankland, Am J Phys 32, 16 (1964), p35, republished in A P French, Special Relativity , ISBN 0177710756
Letter to Queen Mother Elisabeth of Belgium (12 January 1953), Einstein Archive 32-405. Quoted in Albert Einstein: Creator and Rebel by Banesh Hoffman (1973), p. 261 , and also partially quoted (with a reference to the exact date of the letter) in Einstein: His Life and Universe by Walter Isaacson (2007), p. 536
Einstein's tribute to Pablo Casals (30 March 1953), in Conversations with Casals (1957), page 11, by Josep Maria Corredor, translated from Conversations avec Pablo Casals : souvenirs et opinions d'un musicien (1955)
As quoted in The Harper Book of Quotations by Robert I. Fitzhenry (1993), p. 356
As quoted in Conscious Courage : Turning Everyday Challenges Into Opportunities (2004) by Maureen Stearns, p. 99
The world will not be destroyed by those who do evil, but by those who watch them without doing anything.
Letter to J.S. Switzer (23 April 1953), quoted in The Scientific Revolution: a Hstoriographical Inquiry By H. Floris Cohen (1994), p. 234 , and also partly quoted in The Ultimate Quotable Einstein edited by Alice Calaprice (2010), p. 405
"Address on Receiving Lord & Taylor Award" (4 May 1953) in Ideas and Opinions
Letter to Eileen Danniheisser (1953), quoted in Albert Einstein: Creator and Rebel by Banesh Hoffman (1973), p. 261 . The exact date, or the name of his correspondent, is not given in the snippet of the book available online, but the quote appears after the letter to the Queen of Belgium from 12 January 1953, and is prefaced by "Nine months later, in words that recall the beliefs of an early atomic speculator, the Roman poet Lucretius, Einstein had written to an inquirer", followed by the quote. The name "Eileen Danniheisser" is given in Time: Volume 144 , where it is mentioned in the snippets here and here that she had written Einstein "about her obsessive thoughts of death as a child".
Essay to Leo Baeck (1953), The New Quotable Einstein.
(October 15, 1953) as quoted by Johanna Fantova in Conversations with Einstein
Gutkind Letter (3 January 1954), "Childish superstition: Einstein's letter makes view of religion relatively clear" . The Guardian. 13 May 2008.
"On Intellectual Freedom", letter to the editor of The Reporter about the situation of scientists in America (13 / 18 October 1954, v11, no. 9; sometimes cited as 14 / 23 September 1954 instead; reprinted in Einstein On Politics: His Private Thoughts and Public Stands on Nationalism, Zionism, War, Peace, and the Bomb , Rowe & Schulmann 2007; also attested to by Abraham J. Multer in his Congressional testimony 2 February 1955, quoting a 23 January 1955 speech in Ohio by The Reporter executive editor Harland Cleveland)
Recorded by Linus Pauling, "Note to Self regarding a meeting with Albert Einstein. November 16, 1954"
Ideas and Opinions (1954), pp. 238–239; quoted in "Einstein's Philosophy of Science"
Address to the Chicago Decalogue Society (20 February 1954)
Ideas and Opinions (1954), pp. 25–26
Letter to Besso's family (March 1955) following the death of Michele Besso , as quoted in Disturbing the Universe (1979) by Freeman Dyson Ch. 17 "A Distant Mirror", p. 193
Sometimes misquoted as "Reality is merely an illusion, albeit a very persistent one."
Variant: "He has departed from this strange world a little ahead of me. That means nothing. For us believing physicists, the distinction between past, present and future is only a stubborn illusion." Quoted in Einstein: His Life and Universe by Walter Isaacson (2008), p. 540 .
Variant: "Now he has departed from this strange world a little ahead of me. That signifies nothing. For us believing physicists, the distinction between past, present, and future is only a stubbornly persistent illusion." Quoted in Albert Einstein: The Miracle Mind by Tabatha Yeatts (2007), p. 116 .
Variant: "In quitting this strange world he has once again preceded me by a little. That doesn't mean anything. For those of us who believe in physics, this separation between past, present, and future is only an illusion, however tenacious." Quoted in The Structure of Physics by Carl Friedrich von Weizsäcker (1985), p. 288 .
Variant: "Now he has departed a little ahead of me from this quaint world. This means nothing. For us faithful physicists, the separation between past, present, and future has only the meaning of an illusion, though a persistent one." Quoted in Einstein and Religion by Max Jammer (2002), p. 161 .
Variant: "Now he has preceded me by a little bit in his departure from this strange world as well. This means nothing. For those of us who believe in physics, the distinction between past, present, and future is only an illusion, however tenacious this illusion may be." Quoted in Einstein: A Biography by Jürgen Neff (2007), p. 402
From his "Autobiographische Skizze" (18 April 1955), original German version here . Translation from Subtle is the Lord: The Science and the Life of Albert Einstein by Abraham Pais (1982), p. 131 . Pais notes that when he said "during that year", he was referring to some time between October 1895 and early fall 1896.
Variant: "Innovation is not the product of logical thought, even though the final product is tied to a logical structure."
Original German version: Während dieses Jahres in Aarau kam mir die Frage: Wenn man einer Lichtwelle mit Lichtgeschwindigkeit nachläuft, so würde man ein zeitunabhängiges Wellenfeld vor sich haben. So etwas scheint es aber doch nicht zu geben! Dies war das erste kindliche Gedanken-Experiment, das mit der speziellen Relativitätstheorie zu tun hat. Das Erfinden ist kein Werk des logischen Denkens, wenn auch das Endprodukt an die logische Gestalt gebunden ist. ("Autobiographische Skizze", p. 10)
From his "Autobiographische Skizze" (18 April 1955), original German version here . Translation from Einstein from 'B' to 'Z' by John J. Stachel (2001), p. 5 .
Variant: "Working on the final formulation of technological patents was a veritable blessing for me. It enforced many-sided thinking and also provided important stimuli to physical thought. [Academia] places a young person under a kind of compulsion to produce impressive quantities of scientific publications — a temptation to superficiality." As quoted in "Who Knew?" at NationalGeographic.com (May 2005).
Original German version: Formulierung technischer Patente ein wahrer Segen für mich. Sie zwang zu vielseitigem Denken, bot auch wichtige Anregungen für das physikalische Denken. Endlich ist ein praktischer Beruf für Menschen meiner Art überhaupt ein Segen. Denn die akademische Laufbahn versetzt einen jungen Menschen in eine Art Zwangslage, wissenschaftliche Schriften in impressiver Menge zu produzieren — eine Verführung zur Oberflächlichkeit, der nur starke Charaktere zu widerstehen vermögen. ("Autobiographische Skizze", p. 12)
The New York Times (22 April, 1955) response to being asked why people could discover atomic power, but not the means to control it.
(Apr 1955) unfinished address he was writing prior to death.
Death of a Genius," LIFE magazine (2 May 1955) statement to William Miller, p. 64.

As quoted by LIFE magazine (2 May 1955)
(1955) as quoted in Some strangeness in the proportion: a centennial symposium to celebrate the achievements of Albert Einstein (1980) Addison-Wesley Pub. Co., Advanced Book Program.
(1955) as quoted in Albert Einstein: Historical and Cultural Perspectives (1997) ed. Gerald Holton , Yehuda Elkana , p. 388, from The Centennial Symposium in Jerusalem (1979)

On the Generalized Theory of Gravitation (1950) [ edit ]

This is the reason why all attempts to obtain a deeper knowledge of the foundations of physics seem doomed to me unless the basic concepts are in accordance with general relativity from the beginning. This situation makes it difficult to use our empirical knowledge, however comprehensive, in looking for the fundamental concepts and relations of physics, and it forces us to apply free speculation to a much greater extent than is presently assumed by most physicists.
I do not see any reason to assume that the heuristic significance of the principle of general relativity is restricted to gravitation and that the rest of physics can be dealt with separately on the basis of special relativity, with the hope that later on the whole may be fitted consistently into a general relativistic scheme. I do not think that such an attitude, although historically understandable, can be objectively justified. The comparative smallness of what we know today as gravitational effects is not a conclusive reason for ignoring the principle of general relativity in theoretical investigations of a fundamental character. In other words, I do not believe that it is justifiable to ask: What would physics look like without gravitation?
There exists a passion for comprehension, just as there exists a passion for music. That passion is rather common in children, but it gets lost in most people later on. Without this passion, there would be neither mathematics nor natural science. Time and again the passion for understanding has led to the illusion that man is able to comprehend the objective world rationally, by pure thought, without any empirical foundations—in short, by metaphysics . I believe that every true theorist is a kind of tamed metaphysicist, no matter how pure a " positivist " he may fancy himself. The metaphysicist believes that the logically simple is also the real. The tamed metaphysicist believes that not all that is logically simple is embodied in experienced reality, but that the totality of all sensory experience can be "comprehended" on the basis of a conceptual system built on premises of great simplicity. The skeptic will say that this is a "miracle creed." Admittedly so, but it is a miracle creed which has been borne out to an amazing extent by the development of science.

Out of My Later Years (1950) [ edit ]

Ch. 2 "Self-Portrait" (1936), p. 5
Ch. 6 "On Freedom" (1940), p. 12
Ch. 6 "On Freedom" (1940), p. 13
Ch. 7 "Morals and Emotions" (1938), p. 15
Ch. 8 "Science and Religion" (1939-1941), p. 22
Ch. 8 "Science and Religion" (1939-1941), p. 23
Ch. 13 "Physics and Reality" (1936), p. 61
Ch. 16 "The Laws of Science and the Laws of Ethics" (1950)

Ch. 27 A reply to the Soviet scientists (1948)
Ch. 31 "Atomic War or Peace" part II (1947)
Ch. 51 "The Goal of Human Existence" (1943)

Essay to Leo Baeck (1953) [ edit ]

The New Quotable Einstein
In order to be a perfect member of a flock of sheep , one has to be, foremost, a sheep.
variant translation from Ideas and Opinions : "In order to form an immaculate member of a flock of sheep one must, above all, be a sheep."
variant translation from Ideas and Opinions : "I salute the man who is going through life always helpful, knowing no fear, and to whom aggressiveness and resentment are alien. Such is the stuff of which the great moral leaders are made who proffer consolation to mankind in their self-created miseries."
Ideas and Opinions
The majority of the stupid is invincible and guaranteed for all time. The terror of their tyranny, however, is alleviated by their lack of consistency.

Russell–Einstein Manifesto (1955) [ edit ]

Here, then, is the problem which we present to you, stark and dreadful and inescapable: Shall we put an end to the human race ; or shall mankind renounce war?
We are speaking on this occasion, not as members of this or that nation, continent, or creed, but as human beings, members of the species Man, whose continued existence is in doubt. The world is full of conflicts; and, overshadowing all minor conflicts, the titanic struggle between Communism and anti-Communism...we want you, if you can, to set aside such feelings and consider yourselves only as members of a biological species which has had a remarkable history, and whose disappearance none of us can desire.
It is feared that if many H-bombs are used there will be universal death , sudden only for a minority, but for the majority a slow torture of disease and disintegration.

Attributed in posthumous publications [ edit ]

A comment recalled by János Plesch in János, the Story of a Doctor (1947), p. 207. Also quoted in Einstein: the Life and Times by Ronald W. Clark (1971), p. 118 .
Variant: "When I examine myself and my methods of thought, I come close to the conclusion that the gift of imagination has meant more to me than my talent for absorbing absolute knowledge." From The Ultimate Quotable Einstein by Alice Calaprice (2010), p. 26 . This book attributes it to Einstein and the Humanities (1979) by Dennis Ryan, p. 125, but Calaprice seems to have copied it wrong, since searching "inside the book" on this book's amazon page using the word "gift" shows that p. 125 actually gives the same quote as in János, the Story of a Doctor .
Attributed to Einstein by his colleague Léopold Infeld in his book Quest: An Autobiography (1949), p. 279
Attributed to Einstein by his colleague Léopold Infeld in his book Quest: An Autobiography (1949), p. 291
Earliest source located is the book Brighter than a Thousand Suns: A Personal History of the Atomic Scientists by Robert Jungk (1958), p. 249, which says that Einstein made the comment during "a walk with Ernst Straus, a young mathematician acting as his scientific assistant at Princeton."
Variant: "Equations are more important to me, because politics is for the present, but an equation is something for eternity." From A Briefer History of Time by Stephen Hawking (2005), p. 144 .
Earlier, Straus recalled the German version of the quote in Helle Zeit, Dunkle Zeit: In Memoriam Albert Einstein (1956) edited by Carl Seelig, p. 71. There the quote was given as Ja, so muß man seine Zeit zwischen der Politik und unseren Gleichungen teilen. Aber unsere Gleichungen sind mir doch viel wichtiger; denn die Politik ist für die Gegenwart da, aber solch eine Gleichung is etwas für die Ewigkeit.
Quoted by Ernst G. Straus , who was Einstein's assistant from 1944 to 1948, in Carl Seelig, Helle Zeit—Dunkel Zeit (Europa Verlag, Zurich, 1956), p. 72
As translated in Max Jammer, Einstein and Religion (Princeton University Press, 1999), p. 124
As translated in Gerald Holton, The Scientific Imagination: Case Studies (Cambridge University Press, 1978), p. xii
In Carl Seelig's Albert Einstein: A Documentary Biography (1956), Seelig reports that Einstein said this to James Franck, p. 71 .
Variant translation which appears in Einstein: The Life and Times by Ronald W. Clark (1971), p. 27
Attributed to Einstein in Carl Seelig's Albert Einstein: A Documentary Biography (1956), p. 80 . Said to have been a comment he made to his son Eduard when Eduard asked him, at age 9, "Why are you actually so famous, papa?"
A comment to T. H. Morgan , as recalled by Henry Borsook. Einstein was visiting Cal Tech where Morgan and Borsook worked, and Morgan explained to Einstein that he was trying to bring physics and chemistry to bear on the problems of biology, to which Einstein gave this response. Borsook's recollection was published in Symposium on Structure of Enzymes and Proteins (1956), p. 284 , as part of a piece titled "Informal remarks 'by way of a summary'". Context for this story is also given in The Molecular Vision of Life by Lily E. Kay (1993), p. 95
Attributed to Einstein in Albert Einstein: A Documentary Biography by Carl Seeling (1956), p. 114 . Einstein is said to have made this remark "when someone in his company grew angry about a mutual acquaintance's moral decline".
Attributed by his friend Leo Mattersdorf, who also said that "From the time Professor Einstein came to this country until his death, I prepared his income tax returns and advised him on his tax problems." In a letter to Time magazine, 22 February 1963. See this post from The Quote Investigator for more background.
Conversations with Einstein by Alexander Moszkowski (1971), p. 69 . This is just Moszkowski's English translation of a statement he attributed to Einstein in his 1922 book Einstein, Einblicke in seine Gedankenwelt , p. 77 : "Was die Physik betrifft, fuhr Einstein fort, so darf für den ersten Unterricht gar nichts in Frage kommen, als das Experimentelle, anschaulich-Interessante. Ein hübsches Experiment ist schon an sich oft wertvoller, als zwanzig in der Gedankenretorte entwickelte Formeln." As Moszkowski makes clear in the original German text, this "quotation" is a paraphrasing of his conversation with Einstein.
Attributed in Einstein: The Life and Times by Ronald W. Clark (1971), p. 737. The only source given in the end notes is "personal information". Einstein is said to have made this comment when a box of candy was being passed around after dinner, and he said that his doctor wouldn't let him eat it. The book also says that 'A friend asked him why it was the devil and not God who had imposed the penalty. "What's the difference?" he answered. "One has a plus in front, the other a minus."'.
A comment of Einstein's recalled by John Wheeler in Albert Einstein: His influence on physics, philosophy and politics edited by Peter C. Aichelburg, Roman Ulrich Sexl, and Peter Gabriel Bergmann (1979), p. 202
An explanation of relativity which he gave to his secretary Helen Dukas to convey to non-scientists and reporters, as quoted in Best Quotes of '54, '55, '56 (1957) by James B. Simpson; also in Expandable Quotable Einstein (2005) edited by Alice Calaprice
William Hermanns recorded a series of four conversations he had with Einstein and published them in his book Einstein and the Poet (1983), quoting Einstein saying this variant in a 1948 conversation: "To simplify the concept of relativity, I always use the following example: if you sit with a girl on a garden bench and the moon is shining, then for you the hour will be a minute. However, if you sit on a hot stove, the minute will be an hour." ( p. 87 )
In the 1985 book Einstein in America , Jamie Sayen wrote "Einstein devised the following explanation for her [Helen Dukas] to give when asked to explain relativity: An hour sitting with a pretty girl on a park bench passes like a minute, but a minute sitting on a hot stove seems like an hour." ( p. 130 )
Quoted by Otto Stern , a colleague of Einstein in Zurich from 1912 to 1914, in a 1962 oral history interview with Thomas S. Kuhn
Statement to German anti-Nazi diplomat and author Prince Hubertus zu Lowenstein around 1941, as quoted in his book Towards the Further Shore : An Autobiography (1968)
George Gamow , in his autobiography My World Line: An Informal Autobiography (1970), p. 44. Here the "cosmological term" refers to the cosmological constant in the equations of general relativity, whose value Einstein initially picked to ensure that his model of the universe would neither expand nor contract; if he hadn't done this he might have theoretically predicted the universal expansion that was first observed by Edwin Hubble .
As recalled by his biographer Abraham Pais in Reviews of Modern Physics , 51, 863 (1979): 907. Cited in Boojums All The Way Through by N. David Mermin (1990), p. 81
When asked by a student what he would have done if Sir Arthur Eddington 's famous 1919 gravitational lensing experiment, which confirmed relativity, had instead disproved it.
As quoted in Reality and Scientific Truth : Discussions with Einstein, von Laue, and Planck (1980) by Ilse Rosenthal-Schneider, p. 74
Variant: "I would have felt sorry for the dear Lord! The theory is, of course, all right." Quoted in The Physicist's Conception of Nature by Jagdish Mehra (1979), p. 131 . This source attributes it to a conversation with Ilse Rosenthal-Schneider, author of the book the previous version is from.
German orgiginal: Dimensionslose Konstanten in den Naturgesetzen, die vom rein logischen Standpunkt aus ebensogut andere Werte haben können, dürfte es nicht geben.
As quoted in Begegnungen mit Einstein, von Laue, und Planck (1988) by Ilse Rosenthal-Schneider, p. 31, English edition Reality and Scientific Truth : Discussions with Einstein, von Laue, and Planck (1980) by Ilse Rosenthal-Schneider
As quoted by Ernst Straus in Einstein: A Centenary Volume by A.P. French (1980), p. 32.
Variant: "if you want to be a happy man, you should tie your life to a goal, not to other people and not to things." A quote from Ernst Straus' memoir of Einstein in Albert Einstein: Historical and Cultural Perspectives edited by Gerald Holton and Yehuda Elkana (1982), p. 420
I Visit Professor Einstein by Jack Brown published in Ojai Valley News ,(28 September 1983)
Attributed to Einstein by physicist John Archibald Wheeler in John Horgan's article "Profile: Physicist John A. Wheeler, Questioning the 'It from Bit'". Scientific American , pp. 36-37, June 1991. Reprinted here after Wheeler's death.
As quoted in The Private Albert Einstein (1992) by Peter A. Bucky and Allen G. Weakland, p. 86
Statement recorded in the diary of his companion Johanna Fantova, quoted at the end of the New York Times story "From Companion's Lost Diary, A Portrait of Einstein in Old Age" by Dennis Overbye (24 April 2004)
Albert Einstein in a letter to his cousin and second wife Elsa, during a visit to the University of Oxford, in collection donated to the Hebrew University of Jerusalem in Israel by Einstein's stepdaughter Margot, as quoted in "Einstein in no-sock shock" , New Scientist (15 July 2006)
Quoted in a WSJ 1994 article Science Resurrects God .

Albert Einstein: The Human Side (1979) [ edit ]

Letter to Carl Seelig (25 October 1953), p. 22
Entry in a travel diary (10 December 1931) discussing a storm at sea, p. 23
A note Einstein wrote underneath an etching of himself (made by Hermann Struck) which he sent to a friend, Dr. Hans Mühsam. According to the book, "the date is 1920 or perhaps earlier", p. 24
19 June 51, p. 34
p. 37 - 27 January 1921
Aphorism (1937), p. 38
Reply to a letter sent to him on 17 July 1953 p. 39
Draft of a German reply to a letter sent to him in 1954 or 1955, p. 39
Statement (5 February 1921), p. 40
Letter to an atheist (24 March 1954), p. 43
From the same 24 March 1954 letter as above, p. 44
Letter (30 July 1947), p. 46
Letter to Queen Mother Elizabeth of Belgium (20 March, likely 1936), written to her when she was depressed over the recent death of her husband and daughter-in-law, p. 51

Jotted (in German) on the margins of a letter to him (1933), p. 56
Unsourced variants: Gravitation is not responsible for people falling in love. / You can't blame gravity for falling in love.
Letter to California student E. Holzapfel (March 1951) Einstein Archive 59-1013, p. 57
c. 1946, p. 63-64
c. 1948, p. 54
p. 66 of the 1981 edition
Letter to Cornel Lanczos (21 March 1942), p. 68

Written statement (September 1937), p. 70

Letter (26 April 1945), p. 72
Letter to Adrianna Enriques (October 1921), p. 83
Letter to the minister of a church in Brooklyn (20 November 1950), p. 95. The minister had earlier written Einstein asking if he would send him a signed version of a quote about the Catholic church attributed to Einstein in Time magazine (see the #Misattributed section below), and Einstein had written back to say the quote was not correct, but that he was "gladly willing to write something else which would suit your purpose". According to the book, the minister replied "saying he was glad the statement had not been correct since he too had reservations about the historical role of the Church at large", and said that "he would leave the decision to Einstein as to the topic of the statement", to which Einstein replied with the statement above.
Statement to Christian conference (27 January 1947), p. 96
(28 September 1932), p. 106
Response to a letter from an unemployed professional musician (5 April 1933), p. 115
The editors precede this passage thus, "Early in 1933, Einstein received a letter from a professional musician who presumably lived in Munich. The musician was evidently troubled and despondent, and out of a job, yet at the same time, he must have been something of a kindred spirit. His letter is lost, all that survives being Einstein's reply....Note the careful anonymity of the first sentence — the recipient would be safer that way:" Albert Einstein: The Human Side concludes with this passage, followed by the original passages in German.

Albert Einstein: A guide for the perplexed (1979) [ edit ]

Told by P. Morrison
From Lettre à Maurice Solvine , by A. Einstein (Gauthier-Villars: Paris 1956)
From Albert Einstein and the Cosmic World Order , by C. Lanczos (Wiley, New York, 1956)

Einstein and the Poet (1983) [ edit ]

First conversation (1930):

p. 31; spoken on hearing German marchers singing war songs. On p. 474 of Alice Calaprice's The Ultimate Quotable Einstein , she lists "we only use 10 percent of our brain" as a quote "misattributed to Einstein", perhaps this is the source of the misquote? Einstein seems to be speaking metaphorically here, not endorsing the myth that science has shown 90 percent of the neurons in our brain lie dormant. And the myth dates back to before this interview, for example the book Mind Myths: Exploring Popular Assumptions About the Mind and Brain , edited by Sergio Della Salla, has a chapter by Barry L. Beyerstein titled "Whence Cometh the Myth that We Only Use 10% of our Brains?" which shows on p. 11 an advertisement from the 1929 World Almanac containing the line "There is NO LIMIT to what the human brain can accomplish. Scientists and psychologists tell us we use only about TEN PER CENT of our brain power."

Second conversation (1943):

Third conversation (1948):

Fourth conversation (1954):

Variant transcription from "Death of a Genius" in Life Magazine : "I cannot accept any concept of God based on the fear of life or the fear of death, or blind faith. I cannot prove to you that there is no personal God, but if I were to speak of him I would be a liar."
Variant transcription from "Death of a Genius" in Life Magazine : "Certainly there are things worth believing. I believe in the brotherhood of man and the uniqueness of the individual. But if you ask me to prove what I believe, I can't. You know them to be true but you could spend a whole lifetime without being able to prove them. The mind can proceed only so far upon what it knows and can prove. There comes a point where the mind takes a leap—call it intuition or what you will—and comes out upon a higher plane of knowledge, but can never prove how it got there. All great discoveries have involved such a leap."
Unsourced variant: "The intellect has little to do on the road to discovery. There comes a leap in consciousness, call it intuition or what you will, and the solution comes to you and you do not know how or why. All great discoveries are made in this way." The earliest published version of this variant appears to be The Human Side of Scientists by Ralph Edward Oesper (1975), p. 58 , but no source is provided, and the similarity to the "Life Magazine" quote above suggests it's likely a misquote.
In response to statement "You once told me that progress is made only by intuition, and not by the accumulation of knowledge."
Variant transcription from "Death of a Genius" in Life Magazine : "It is not quite so simple. Knowledge is necessary too. A child with great intuition could not grow up to become something worthwhile in life without some knowledge. However there comes a point in everyone's life where only intuition can make the leap ahead, without knowing precisely how.":
Variant transcription from "Death of a Genius" in Life Magazine : "Then do not stop to think about the reasons for what you are doing, about why you are questioning. The important thing is not to stop questioning. Curiosity has its own reasons for existence. One cannot help but be in awe when he contemplates the mysteries of eternity, of life, of the marvelous structure of reality. It is enough if one tries merely to comprehend a little of this mystery each day. Never lose a holy curiosity."
Variant transcription from "Death of a Genius" in Life Magazine : "Try not to become a man of success but rather try to become a man of value. He is considered successful in our day who gets more out of life than he puts in. But a man of value will give more than he receives."

Einstein's God (1997) [ edit ]

The bigotry of the nonbeliever is for me nearly as funny as the bigotry of the believer.

Letter to Rabbi Solomon Goldman of Chicago's Anshe Emet Congregation, p. 51
Reply to a Roman Catholic student urging him to pray to Jesus Christ, the Virgin Mary, and convert to Christianity.
Comment on the Union of Orthodox Rabbis after they had expelled a rabbi because of his disbelief in God as a personal entity.

Einstein and Religion (1999) [ edit ]

Foreword of "Man and his Gods" by Homer W. Smith
From a letter to Eduard Büsching (25 October 1929) after Büsching sent Einstein a copy of his book Es gibt keinen Gott [ There Is no God ]. Einstein responded that the book only dealt with the concept of a personal God, p. 51
Interview with J. Murphy and J. W. N. Sullivan (1930), p. 68
Letter in response to sixth-grader Phyllis Wright, asking whether scientists pray, and if so, what they pray for (24 January 1936) p. 92-93
Letter (7 August 1941) discussing responses to his essay "Science and Religion" (1941), p. 97
Letter to his friend Maurice Solovine (1 January 1951) p. 120
Letter to Beatrice F. in response to a question about whether he was a "free thinker" (17 December 1952), p. 121
As quoted in "A Talk with Einstein" in The Listener 54 (1955) p. 123
From a letter to Murray W. Gross (26 April 1947), p. 138
http://umich.edu/~scps/html/01chap/html/summary.htm

Disputed [ edit ]

As quoted in Journal of France and Germany (1942–1944) by Gilbert Fowler White , in excerpt published in Living with Nature's Extremes: The Life of Gilbert Fowler White (2006) by Robert E. Hinshaw, p. 62. From the context it seems that White did not specify whether he had heard Einstein himself say this or whether he was repeating a quote that had been passed along by someone else, so without a primary source the validity of this quote should be considered questionable. Some have argued that elsewhere Einstein defined a "miracle" as a type of event he did not believe was possible— Einstein on Religion by Max Jammer (1999) quotes on p. 89 from a 1931 conversation Einstein had with David Reichinstein, where Reichinstein brought up philosopher Arthur Liebert's argument that the indeterminism of quantum mechanics might allow for the possibility of miracles, and Einstein replied that Liebert's argument dealt "with a domain in which lawful rationality [determinism] does not exist. A 'miracle,' however, is an exception from lawfulness; hence, there where lawfulness does not exist, also its exception, i.e., a miracle, cannot exist." (" Dort, wo eine Gesetzmässigkeit nicht vorhanden ist, kann auch ihre Ausnahme, d.h. ein Wunder, nicht existieren. " D. Reichenstein, Die Religion der Gebildeten (1941), p. 21). However, it is clear from the context that Einstein was stating only that miracles cannot exist in a domain (quantum mechanics) where lawful rationality does not exist. He did not claim that miracles could never exist in any domain. Indeed, Einstein clearly believed, as seen in many quotations above, that the universe was comprehensible and rational, but he also described this characteristic of the universe as a "miracle". In another example, he is quoted as claiming belief in a God, "Who reveals Himself in the lawful harmony of the world."
As quoted in From Yale to Jail: The Life Story of a Moral Dissenter (1993) by David T. Dellinger , p. 418
No known source; it appears to be a paraphrase of the last sentence of Einstein's "An Ideal of Service to Our Fellow Man" . Earliest known attribution is in the Washingon Afro-American , AFRO Magazine Section , Sept 21, 1954, p. 2
The measure of intelligence is the ability to change
Attributed without source to Einstein in Mieczyslaw Taube, Evolution of Matter and Energy on a Cosmic and Planetary Scale (1985), page 1
Attributed in FBI Memo, February 13, 1950 (item 61-4099-25 in Einstein's FBI file—viewable online as p. 72 of "Albert Einstein Part 1 of 14" here , as well as p. 72 of the pdf file which can be downloaded here ). There is no other information in the FBI's released files as to what source attributed this statement to Einstein, and the files are full of falsehoods, including the accusation that Einstein was secretly pro-communist.
The Ultimate Quotable Einstein by Alice Calaprice lists this as "probably not by Einstein". However, this post from quoteinvestigator.com traces it to a reasonably plausible source: the second part of a three-part series by Lincoln Barrett (former editor of 'Life' magazine) titled "The Universe and Dr. Einstein" in Harper's Magazine, from May 1948, in which Barrett wrote "But as Einstein has pointed out, common sense is actually nothing more than a deposit of prejudices laid down in the mind prior to the age of eighteen." Since he didn't put the statement in quotes it could be a paraphrase, and "as Einstein has pointed out" makes it unclear whether Einstein said this personally to Barrett or Barrett was recalling a quote of Einstein's he'd seen elsewhere. In any case, the interview was republished in a book of the same title, and Einstein wrote a foreword which praised Barrett's work on the book, so it's likely he read the quote about common sense and at least had no objection to it, whether or not he recalled making the specific comment.
Unsourced variant: Common sense is the collection of prejudices acquired by age eighteen.
Variants: "... is man's greatest invention" and "... is the eighth wonder of the world".
May add: "He who understands it, earns it; he who doesn't, pays it."
This Snopes article concluded that its status was uncertain, while this post from The Quote Investigator concludes it is most likely a false attribution, since variants of the quote date back to at least 1916, with the early variants not being attributed to Einstein.
Found in Montana Libraries: Volumes 8-14 (1954), p. cxxx . The story is given as follows: "In the current New Mexico Library Bulletin, Elizabeth Margulis tells a story of a woman who was a personal friend of the late dean of scientists, Dr. Albert Einstein. Motivated partly by her admiration for him, she held hopes that her son might become a scientist. One day she asked Dr. Einstein's advice about the kind of reading that would best prepare the child for this career. To her surprise, the scientist recommended 'Fairy tales and more fairy tales.' The mother protested that she was really serious about this and she wanted a serious answer; but Dr. Einstein persisted, adding that creative imagination is the essential element in the intellectual equipment of the true scientist, and that fairy tales are the childhood stimulus to this quality." However, it is unclear from this description whether Margulis heard this story personally from the woman who had supposedly had this discussion with Einstein, and the relevant issue of the New Mexico Library Bulletin does not appear to be online.
Variant: "First, give him fairy tales; second, give him fairy tales, and third, give him fairy tales!" Found in The Wilson Library Bulletin , Vol. 37 from 1962, which says on p. 678 that this quote was reported by "Doris Gates, writer and children's librarian".
Variant: "Fairy tales ... More fairy tales ... Even more fairy tales". Found in Breaking the Magic Spell: Radical Theories of Folk and Fairy Tales by Jack Zipes (1979), p. 1 .
Variant: "If you want your children to be brilliant, tell them fairy tales. If you want them to be very brilliant, tell them even more fairy tales." Found in Chocolate for a Woman's Heart & Soul by Kay Allenbaugh (1998), p. 57 . This version can be found in Usenet posts from before 1998, like this one from 1995 .
Variant: "If you want your children to be intelligent, read them fairy tales. If you want them to be very intelligent, read them more fairy tales." Found in Mad, Bad and Dangerous?: The Scientist and the Cinema by Christopher Frayling (2005), p. 6 .
Variant: "If you want your children to be intelligent, read them fairy tales. If you want them to be more intelligent, read them more fairy tales." Found in Super joy English, Volume 8 by 佳音事業機構 (2006), p. 87
Although similar to many of Einstein's comments about the importance of intuition and imagination, no sources for this can be found prior to The Psychology of Consciousness by Robert Evan Ornstein (1973), p. 68 , where there is no mention of where the quote was originally made. A number of early sources from the 1980s and 1990s attribute it to The Intuitive Edge by Philip Goldberg (1983), which also provides no original source.
As discussed in this entry from The Quote Investigator , the earliest published attribution of a similar quote to Einstein seems to have been in Gestalt therapist Frederick S. Perls ' 1969 book Gestalt Theory Verbatim , where he wrote on p. 33: "As Albert Einstein once said to me: 'Two things are infinite: the universe and human stupidity.' But what is much more widespread than the actual stupidity is the playing stupid, turning off your ear, not listening, not seeing." Perls also offered another variant in his 1972 book In and Out the Garbage Pail , where he mentioned a meeting with Einstein and on p. 52 quoted him saying: "Two things are infinite, the universe and human stupidity, and I am not yet completely sure about the universe." However, Perls had given yet another variant of this quote in an earlier book, Ego, Hunger, and Aggression: a Revision of Freud's Theory and Method (originally published 1942, although the Quote Investigator only checked that the quote appeared in the 1947 edition), where he attributed it not to Einstein but to a "great astronomer", writing: "As modern times promote hasty eating to a large extent, it is not surprising to learn that a great astronomer said: 'Two things are infinite, as far as we know – the universe and human stupidity.' To-day we know that this statement is not quite correct. Einstein has proved that the universe is limited." So, the later attributions in 1969 and 1972 may have been a case of faulty memory, or of intentionally trying to increase the authority of the quote by attributing it to Einstein. The quote itself may be a variant of a similar quote attributed even earlier to the philosopher Ernest Renan , found for example in The Public: Volume 18 from 1915, which says on p. 1126 : "He quotes the saying of Renan: it isn't the stars that give him an idea of infinity; it is man's stupidity." (Other examples of similar attributions to Renan can be found on this Google Books search .) Renan was French so this is presumably intended as a translation, but different sources give different versions of the supposed original French quote, such as " La bêtise humaine est la seule chose qui donne une idée de l'infini " (found for example in Réflexions sur la vie, 1895-1898 by Remy de Gourmont from 1903, p. 103 , along with several other early sources as seen in this search ) and " Ce n'est pas l'immensité de la voûte étoilée qui peut donner le plus complétement l'idée de l'infini, mais bien la bêtise humaine! " (found in Broad views, Volume 2 from 1904, p. 465 ). Since these variants have not been found in Renan's own writings, they may represent false attributions as well. They may also be variants of an even older saying; for example, the 1880 book Des vers by Guy de Maupassant includes on p. 9 a quote from a letter (dated February 19, 1880) by Gustave Flaubert where Flaubert writes " Cependant, qui sait? La terre a des limites, mais la bêtise humaine est infinie! " which translates to "But who knows? The earth has its boundaries, but human stupidity is infinite!" Similarly the 1887 book Melanges by Jules-Paul Tardivel includes on p. 273 a piece said to have been written in 1880 in which he writes " Aujourd'hui je sais qu'il n'y a pas de limites à la bêtise humaine, qu'elle est infinie " which translates to "today I know that there is no limit to human stupidity, it is infinite."
Variant: "Only two things are infinite, the universe and human stupidity, and I'm not sure about the former." Earliest version located is in Technocracy digest: Issues 287–314 from 1988, p. 76 . Translated to German as: " Zwei Dinge sind unendlich: das Universum und die menschliche Dummheit. Aber beim Universum bin ich mir nicht ganz sicher. " (Earliest version located - "Zwei Dinge sind unendlich, das Universum und die menschliche Dummheit . . . Und beim Universum bin ich mir noch keineswegs sicher" - in Hans Askenasy: Sind wir alle Nazis? Zum Potential der Unmenschlichkeit , Campus Verlag Frankfurt/Main 1979, p. 153 books.google .)
The source generally (but falsely) cited is Einstein's The World As I See It (1949). The quotation is probably a translation of " Der Zufall ist das Pseudonym, das der liebe Gott wählt, wenn er inkognito bleiben will " (attributed to Albert Schweitzer ).
"Einstein's famous saying in Copenhagen", as quoted in a FBIS Daily Report : East Europe (4 April 1995), p. 45
Attributed to Einstein in Treasury of the Christian Faith (1949) p. 415 books.google , and subsequently repeated in other books. No original source where Einstein supposedly said this has been located, and it is absent from authoritative sources such as Calaprice, The Ultimate Quotable Einstein .
Variant: If I had an hour to solve a problem I'd spend 55 minutes thinking about the problem and 5 minutes thinking about solutions.
There is no indication that Einstein said this. According to Quote Investigator, the earliest publication of a quote similar was in a collection of articles about manufacturing in 1966, when an employee of the Stainless Processing Company wrote a piece titled "The Manufacturing Manager's Skills." The article attributed the quote to an unnamed professor at Yale, by saying, "If I had only one hour to solve a problem, I would spend up to two-thirds of that hour in attempting to define what the problem is." (See, 1966, The Manufacturing Man and His Job by Robert E. Finley and Henry R. Ziobro, "The Manufacturing Manager's Skills" by William H. Markle (Vice President, Stainless Processing Company, Chicago, Illinois), Start Page 15, Quote Page 18, Published by American Management Association, Inc., New York. Verified on paper). https://quoteinvestigator.com/2014/05/22/solve/

Misattributed [ edit ]

I fear the day when the technology overlaps with our humanity. The world will only have a generation of idiots.
I fear the day when technology overlaps our humanity. It will be then that the world will have permanent ensuing generations of idiots.
It's become appallingly clear that our technology has surpassed our humanity.
Although it is a popular quote on the internet, there is no substantial evidence that Einstein actually said that. It does not appear in "The Ultimate Quotable Einstein" from Princeton University Press nor in any reliable source. " Quote Investigator " concluded that it probably emerged as a meme on the internet as late as 2012.
This or similar statements are more often misattributed to Herbert Spencer , but the source of the phrase "contempt prior to investigation" seems to have been William Paley , A View of the Evidences of Christianity (1794): "The infidelity of the Gentile world, and that more especially of men of rank and learning in it, is resolved into a principle which, in my judgment, will account for the inefficacy of any argument, or any evidence whatever, viz . contempt prior to examination."

Being a lover of freedom, when the revolution came in Germany, I looked to the universities to defend it, knowing that they had always boasted of their devotion to the cause of truth; but, no, the universities immediately were silenced. Then I looked to the great editors of the newspapers whose flaming editorials in days gone by had proclaimed their love of freedom; but they, like the universities, were silenced in a few short weeks. Then I looked to individual writers who, as literary guides of Germany, had written much and often concerning the place of freedom in modern life; but they, too, were mute.

Only the church stood squarely across the path of Hitler's campaign for suppressing truth. I never had any special interest in the church before, but now I feel a great affection and admiration because the church alone has had the courage and persistence to stand for intellectual truth and moral freedom. I am forced thus to confess that what I once despised I now praise unreservedly.

Attributed in "The Conflict Between Church And State In The Third Reich", by S. Parkes Cadman , La Crosse Tribune and Leader-Press (28 October 1934), viewable online on p. 9 of the issue here (double-click the page to zoom). The quote is preceded by "In this connection it is worth quoting in free translation a statement made by Professor Einstein last year to one of my colleagues who has been prominently identified with the Protestant church in its contacts with Germany." [Emphasis added.] While based on something that Einstein said, Einstein himself stated that the quote was not an accurate record of his words or opinion. After the quote appeared in Time magazine (23 December 1940), p. 38 , a minister in Harbor Springs, Michigan wrote to Einstein to check if the quote was real. Einstein wrote back " It is true that I made a statement which corresponds approximately with the text you quoted. I made this statement during the first years of the Nazi-Regime — much earlier than 1940 — and my expressions were a little more moderate. " (March 1943) [9]

The wording of the statement you have quoted is not my own. Shortly after Hitler came to power in Germany I had an oral conversation with a newspaper man about these matters. Since then my remarks have been elaborated and exaggerated nearly beyond recognition. I cannot in good conscience write down the statement you sent me as my own. The matter is all the more embarrassing to me because I, like yourself, I am predominantly critical concerning the activities, and especially the political activities, through history of the official clergy. Thus, my former statement, even if reduced to my actual words (which I do not remember in detail) gives a wrong impression of my general attitude.

Variant: The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual as a meaningful unity. If there is any religion that would cope with modern scientific needs, it would be Buddhism.
These two statements are very similar, widely quoted, and seem to paraphrase some ideas in the essay " Religion and Science " (see below), but neither of the two specific quotes above been properly sourced. Notable Einstein scholars such as John Stachel and Thomas J. McFarlane (author of Buddha and Einstein: The Parallel Sayings ) know of this statement but have not found any source for it. Any information on any definite original sources for these is welcome.
This quote does not actually appear in Albert Einstein: The Human Side as is sometimes claimed.
Only two sources from before 1970 can be found on Google Books. The first is The Theosophist: Volume 86 which seems to cover the years 1964 and 1965 . The quote appears attributed to Einstein on p. 255 , with the wording given as "The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description." An identical quote appears on p. 284 of The Maha Bodhi: Volume 72 published by the Maha Bodhi Society of India, which seems to contain issues from throughout 1964 .
A number of phrases in the quote are similar to phrases in Einstein's "Religion and Science". Comparing the version of the quote in The Theosophist to the version of "Religion and Science" published in 1930, "a cosmic religion" in the first resembles "the cosmic religious sense" in the second; "transcend a personal God" resembles "does not involve an anthropomorphic idea of God"; "covering both the natural and the spiritual" resembles "revealed in nature and in the world of thought"; "the experience of all things, natural and spiritual, as a meaningful unity" resembles "experience the totality of existence as a unity full of significance"; and "Buddhism answers this description" resembles "The cosmic element is much stronger in Buddhism". These phrases appear in the same order in both cases, and the ones from "Religion and Science" are all from a single paragraph of the essay.
These have appeared in youtube videos under titles sometimes similar to "5 Things not to Share with Anyone (Albert Einstein)"
Attributed in emails in 1999, as debunked at "Malice of Absence" at Snopes.com
This statement has been attributed to others before Einstein; its first attribution to Einstein appears to have been in an email story that began circulating in 2004. See the Urban Legends Reference Pages for more discussion.
Earliest attribution located is The Yogi and the Commissar by Arthur Koestler (1945), p. v . Koestler prefaces it with "My comfort is what Einstein said when somebody reproached him with the suggestion that his formula of gravitation was longer and more cumbersome than Newton's formula in its elegant simplicity". This is actually a variant of a quote Einstein attributed to Ludwig Boltzmann ; in the Preface to his Relativity—The Special and General Theory (1916), Einstein wrote: "I adhered scrupulously to the precept of that brilliant theoretical physicist L. Boltzmann, according to whom matters of elegance ought to be left to the tailor and to the cobbler." (reprinted in the 2007 book A Stubbornly Persistent Illusion: The Essential Scientific Works of Albert Einstein edited by Stephen Hawking, p. 128 )
If Einstein said this, he was almost certainly quoting philosopher Immanuel Kant 's words from the conclusion to the Critique of Practical Reason (1788), translated in Paul Guyer's The Cambridge Companion to Kant ( p. 1 ) as: "Two things fill the mind with ever new and increasing admiration and awe, the more often and steadily we reflect upon them: the starry heavens above me and the moral law within me."
This is similar to a quote attributed to Mark Twain : "I never let my schooling get in the way of my education". The earliest published source located attributing the quote to Einstein is the 1999 book Career Management for the Creative Person by Lee T. Silber, p. 130 , while the earliest published source located for the Mark Twain quote is the 1996 book Children at Risk by C. Niall McElwee, p. 45 . Both quotes appeared on the internet before that: the earliest post located that attributes the quote to Einstein is this one from 11 February 1994 , while the earliest located that attributes the variant to Mark Twain is this one from 28 March 1988
This quote does appear in Einstein's 1940 essay "The Fundaments of Physics" which can be found in his book Out of My Later Years (1950), but Einstein does not claim credit for it, instead calling it " Lessing 's fine saying".
Earliest source located that attributes this to Einstein is the 1975 book The Nature of Scientific Discovery: A Symposium Commemorating the 500th Anniversary of the Birth of Nicolaus Copernicus edited by Owen Gingerich, p. 585 . But long before that, the 1944 book Einstein: An Intimate Study of a Great Man by Dimitri Marianoff and Palma Wayne contains the following quote on p. 62: "But Einstein came along and took space and time out of the realm of stationary things and put them in the realm of relativity—giving the onlooker dominion over time and space, because time and space are modes by which we think and not conditions in which we live." It appears from the quote that the authors were giving their own description of Einstein's ideas, not quoting him.
variant: If you can't explain something to a six-year-old, you really don't understand it yourself.
variant: If you can't explain it simply, you don't understand it well enough.
Frequently attributed to Richard Feynman
Probably based on a similar quote about explaining physics to a "barmaid" by Ernest Rutherford
Page 418 of Einstein: His Life and Times (1972) by Ronald W. Clark says that Louis de Broglie did attribute a similar statement to Einstein: To de Broglie, Einstein revealed an instinctive reason for his inability to accept the purely statistical interpretation of wave mechanics. It was a reason which linked him with Rutherford, who used to state that "it should be possible to explain the laws of physics to a barmaid." Einstein, having a final discussion with de Broglie on the platform of the Gare du Nord in Paris, whence they had traveled from Brussels to attend the Fresnel centenary celebrations, said "that all physical theories, their mathematical expressions apart ought to lend themselves to so simple a description 'that even a child could understand them.' "
The de Broglie quote is from his 1962 book New Perspectives in Physics , p. 184 .
Cf. this quote from David Hilbert 's talk Mathematical Problems given in 1900 before the International Congress of Mathematicians: "A mathematical theory is not to be considered complete until you have made it so clear that you can explain it to the first man whom you meet on the street."
Cf. this quote from Kurt Vonnegut 's novel Cat's Cradle :
Earliest published version found on Google Books with this phrasing is in the 1993 book The Internet Companion: A Beginner's Guide to Global Networking by Tracy L. LaQuey and Jeanne C. Ryer, p. 25 . However, the quote seems to have been circulating on the internet earlier than this, appearing for example in this post from 1987 and this one from 1985 . No reference has been found that cites a source in Einstein's original writings, and the quote appears to be a variation of an old joke that dates at least as far back as 1866, as discussed in this entry from the "Quote Investigator" blog . A variant was told by Thomas Edison , appearing in The Diary and Sundry Observations of Thomas Alva Edison (1948), p. 216 : "When I was a little boy, persistently trying to find out how the telegraph worked and why, the best explanation I ever got was from an old Scotch line repairer who said that if you had a dog like a dachshund long enough to reach from Edinburgh to London, if you pulled his tail in Edinburgh he would bark in London. I could understand that. But it was hard to get at what it was that went through the dog or over the wire." A variant of Edison's comment can be found in the 1910 book Edison, His Life and Inventions, Volume 1 by Frank Lewis Dyer and Thomas Commerford Martin, p. 53 .
Variant, earliest known published version is How to Think Like Einstein by Scott Thorpe (2000), p. 61 . Appeared on the internet before that, as in this archived page from 12 October 1999
Actually said by Oliver Wendell Holmes, Sr. in his book The Autocrat of the Breakfast Table : "Every now and then a man's mind is stretched by a new idea or sensation, and never shrinks back to its former dimensions."
German quote attributed to Einstein in Huters astrologischer Kalender 1960 [A]
Translated by Tad Mann, unidentified 1987 work
Contradicted by Denis Hamel, The End of the Einstein-Astrology-Supporter Hoax , Skeptical Inquirer , Vol. 31, No. 6 (Nov-Dec 2007), pp. 39-43
Alice Calaprice, The Expanded Quotable Einstein : "Attributed to Einstein [...] An excellent example of a quotation someone made up and attributed to Einstein in order to lend an idea credibility."
A variation on a quotation of Alexander Pope , attributed to Einstein in various recent sources, such as Marvin Minsky 's The Emotion Machine (2006), p. 176 , and at the start of the 2006 pilot episode of the television series Eureka . The oldest published source located attributing this to Einstein is the 2004 book Strategic Investment: Real Options and Games by Han T. J. Smit and Lenos Trigeorgis, p. 429 , and before that it was attributed to him on the internet, the earliest example found being this post from 19 May 1995 . But long before that, the same quote appears in an advertisement for Encyclopaedia Britannica that ran in The Atlantic Monthly: Volume 216 from 1965, p. 139 . The ad mentioned Einstein but did not directly attribute the quote to him: "Encyclopaedia Britannica says: A little knowledge is a dangerous thing. So is a lot. The more you know, the more you need to know — as Albert Einstein, for one, might have told you. Great knowledge has a way of bringing with it great responsibility. The people who put the Encyclopaedia Britannica together feel the same way. After all, if most of the world had come to count on you as the best single source of complete, accurate, up-to-date information on everything, you'd want to be pretty sure you knew what you were talking about."
Actually written by E. F. Schumacher in a 1973 essay titled "Small is Beautiful" which appeared in The Radical Humanist: volume 37 , p. 22 . Earliest published source found on Google Books attributing this to Einstein is BMJ: The British Medical Journal , volume 319, 23 October 1999, p. 1102 . It was attributed to Einstein on the internet somewhat before that, for example in this 1997 post .
The earliest published source located on Google Books attributing this to Einstein is the 2000 book The Internet Handbook for Writers, Researchers, and Journalists by Mary McGuire, p. 14 . It was attributed to him on the internet before that, as in this post from 1997 . Variants of the quote can be found well before this however, as in the 1989 book Urban Surface Water Management by S. G. Walesh, which on p. 315 contains the statement (said to have been 'stated anonymously'): "The computer is incredibly fast, accurate, and stupid. Man is unbelievably slow, inaccurate, and brilliant. The marriage of the two is a challenge and opportunity beyond imagination." Even earlier, the article "A Paper Industry Application of Systems Engineering and Direct Digital Control" by H. D. Couture, Jr. and M. A. Keyes, which appears in the 1969 Advances in Instrumentation: Vol. 24, Part 4 , has a statement on this page which uses phrasing similar to the supposed Einstein quote in describing computers and people: "Computers are incredibly fast, accurate, and stupid. On the other hand, a well trained operator as compared with a computer is incredibly slow, inaccurate and brilliant." Variants with slightly different wording can be found earlier than 1969, as in this April 1968 article . The earliest source located, and most likely the origin of this saying, is an article titled "Problems, Too, Have Problems" by John Pfeiffer, which appeared in the October 1961 issue of Fortune magazine. As quoted here , Pfeiffer's article contained the line "Man is a slow, sloppy, and brilliant thinker; computers are fast, accurate, and stupid."
Einstein did write this quote in "On Education" from 1936, which appeared in Out of My Later Years , but it was not his own original quip, he attributed it to an unnamed "wit".
Very popular in French: " La culture est ce qui reste lorsque l'on a tout oublié " (Culture is that which remains, if one has forgotten everything). Attributed in French to Édouard Herriot (1872-1957) and, in English, sometimes to Ortega y Gasset . Another French variant is "la culture est ce qui reste lorsqu'on a oublié toutes les choses apprises" (Culture is that which remains if one has forgotten everything one has learned), which appears in the 1912 book Propos Critiques by Georges Duhamel , p. 14 . And another English variant is "Culture is that which remains with a man when he has forgotten all he has learned" which appears in The Living Age: Volume 335 from 1929, p. 159 , where it is attributed to "Edouard Herriot, French Minister of Education". Another English variant is "Education is that which remains behind when all we have learned at school is forgotten", which appears in The Education Outlook, vol. 60 p. 532 (from an issue dated 2 December 1907), where it is attributed to Ralph Waldo Emerson .
The saying is found in an 1891 article by Swedish writer Ellen Key , "Själamorden i skolorna", which was published in the journal "Verdandi", no. 2, pages 86-98 (the saying is on p. 97). The same article was republished later as a chapter in her 1900 book "Barnets Århundrade". Here is the quote in Swedish ( p. 160 ): Men bildning är lyckligtvis icke blott kunskap om fakta, utan enligt en ypperlig paradox: »det, som är kvar, sedan vi glömt allt, vad vi lärt». Here it is from the 1909 English translation of the book ( p. 231 ): "But education happily is not simply the knowledge of facts, it is, as an admirable paradox has put it, what is left over after we have forgotten all we have learnt." From the way Ellen Key puts it, she doesn't take credit for the saying, but rather refers to it as an already known "paradox" that she explicitly puts between quotation marks.
A variant — "Professor Einstein, the learned scientist, once calculated that if all bees disappeared off the earth, four years later all humans would also have disappeared" — appears in The Irish Beekeeper , v.19-20, 1965-66, p74, citing Abeilles et Fleurs ( Bees and Flowers , the house magazine of Union Nationale de l'Apiculture Française) for June 1965. Snopes.com mentions its use in a beekeepers' protest in 1994 in Europe [11] suggesting invention and attribution to Einstein for political reasons.
Multiple variations of this quote can be found, but the earliest one on Google Books which uses the phrase "friendly or hostile" and attributes it to Einstein is The Complete Idiot's Guide to Spiritual Healing by Susan Gregg (2000), p. 5 , and this book gives no source for the quote.
A variant is found in Irving Oyle's The New American Medicine Show (1979) on p. 163, where Oyle writes: 'There is a story about Albert Einstein's view of human existence. Asked to pose the most vital question facing humanity, he replied, "Is the universe friendly?"' This variant is repeated in a number of books from the 1980s and 90s, so it probably pre-dates the "friendly or hostile" version. And the idea that the most important question we can ask is "Is the universe friendly?" dates back much earlier than the attribution to Einstein, for example in Emil Carl Wilm's 1912 book The Problem of Religion he includes the following footnote on p. 114 : 'A friend proposed to the late F. W. H. Myers the following question: "What is the thing which above all others you would like to know? If you could ask the Sphinx one question, and only one, what would the question be?" After a moment's silence Myers replied: "I think it would be this: Is the universe friendly?"'
Variously attributed also to Benjamin Franklin and Mark Twain . The earliest known occurrence, and probable origin, is from a 1981 text from Narcotics Anonymous : "Insanity is repeating the same mistakes and expecting different results." Cf. Rita Mae Brown#Misattributed .
It seems that this quote has only begun to be attributed to Einstein recently, the earliest published source located being the 2008 book Visualization for Dummies by Bernard Golden, p. 85 . Before that it was often attributed to the physicist John Wheeler , who quoted the saying in Complexity, Entropy, and the Physics of Information , p. 10 . In fact, this quip is much older; the earliest source located is Ray Cummings ' 1921 short story "The Time Professor", which includes the passage : '"I do know what time is," Tubby declared. He paused. "Time," he added slowly -- "time is what keeps everything from happening at once ...".' Cummings repeated the quote in his 1922 science fiction novel The Girl in the Golden Atom , available on Project Gutenberg here (according to Science-Fiction: The Early Years by Everett F. Bleiler, p. 171 , the novel was a composite of two earlier stories published in 1919 and 1920). Chapter V contains the following paragraph: The Big Business Man smiled. "Time," he said, "is what keeps everything from happening at once." The next-earliest source found for this quote is another book by Ray Cummings, The Man Who Mastered Time from 1929, and no published examples of the quote from authors other than Cummings can be found until the 1962 Film Facts: Volume 5 where it appears on p. 48 . So, it seems likely that Ray Cummings is the real originator of this saying.
From William Bruce Cameron's Informal Sociology: A Casual Introduction to Sociological Thinking (1963), p. 13. The comment is part of a longer paragraph and does not appear in quotations in Cameron's book, and other sources such as The Student's Companion to Sociology (p. 92) attribute the quote to Cameron. A number of recent books claim that Einstein had a sign with these words in his office in Princeton, but until a reliable historical source can be found to support this, skepticism is warranted. The earliest source on Google Books that mentions the quote in association with Einstein and Princeton is Charles A. Garfield's 1986 book Peak Performers: The New Heroes of American Business, in which he wrote on p. 156: Albert Einstein liked to underscore the micro/macro partnership with a remark from Sir George Pickering that he chalked on the blackboard in his office at the Institute for Advanced Studies at Princeton: "Not everything that counts can be counted, and not everything that can be counted counts."
According to The Quote Verifier (2006) by Ralph Keyes, Einstein never said any such thing. (According to p. 285 of the book's "source notes" Keyes checked New Statesman 16 April 1965, which is commonly cited as the source of this quote. Some other books claim it is from New Statesman 16 April 1955 and at least one has it as 1945, but a Google Books search with the date range restricted to 1900-1995 shows that all the earliest sources give it as 1965. This includes the earliest source located, The Penguin Dictionary of Modern Quotations from 1971, as can be verified by this search .) Keyes notes that Einstein "did use similar words to make a very different point" when he wrote, in a 1954 letter to the editor at The Reporter magazine, "If I would be a young man again and had to decide how to make my living, I would not try to become a scientist or scholar or teacher. I would rather choose to be a plumber or a peddler in the hope to find that modest degree of independence still available under present circumstances."
Similarly, in Einstein and the Poet by William Hermanns, p. 86 , Einstein is quoted saying the following in a 1948 interview: "If I should be born again, I will become a cobbler and do my thinking in peace."
The earliest published attribution of this quote to Einstein found on Google Books is the 1991 book The Art of Computer Systems Performance Analysis by Raj Jain (p. 507), but no source to Einstein's original writings is given and the quote itself is older; for example New Guard: Volume 5, Issue 3 from 1961 says on p. 312 "Someone once said that if the facts do not fit the theory, then the facts must be changed", while Product engineering: Volume 29, Issues 9-12 from 1958 gives the slight variant on p. 9 "There is an age-old adage, 'If the facts don't fit the theory, change the theory.' But too often it's easier to keep the theory and change the facts." These quotes are themselves probably variants of an even earlier saying which used the phrasing "so much the worse for the facts", many examples of which can be seen in this search ; for example, the 1851 American Whig Review, Volumes 13-14 says on p. 488 "However, Mr. Newhall may possibly have been of that casuist's opinion, who, when told that the facts of the matter did not bear out his hypothesis, said 'So much the worse for the facts.'" The German idealist philosopher Johann Gottlieb Fichte circa 1800 did say "If theory conflicts with the facts, so much the worse for the facts." The Hungarian Marxist Georg Lukacs in his "Tactics and Ethics" (1923) echoed the same quotation.
Commonly quoted on the internet, and also in recent books such as Planetary Survival Manual by Matthew Stein (2000), p. 51.
Stein's book is the earliest published source located with that precise version of the quote, but the quote can be found in earlier Usenet posts such as this one from 1995 , and other published variants of the quote using the words "sacred gift" can be found earlier. A Google Books search with the date range restricted to 1900-1990 shows only a handful in the 1980s and 1970s, and several of them attribute it to The Metaphoric Mind by Bob Samples (1976), which also seems to be the earliest published variant. Samples does not provide an exact quote, but writes on p. 26: "Albert Einstein called the intuitive or metaphoric mind a sacred gift. He added that the rational mind was a faithful servant. It is paradoxical that in the context of modern life we have begun to worship the servant and defile the divine." It seems as if the last sentence about worshipping the servant is just Samples' own comment (though in later variants it became part of the supposed quote), while the earlier sentences only paraphrase something that Samples claims Einstein to have said. Einstein had many quotes about the value of intuition and imagination, but the specific word "gift" can be found in a comment remembered by János Plesch in the section Attributed in posthumous publications , "When I examine myself and my methods of thought I come to the conclusion that the gift of fantasy has meant more to me than my talent for absorbing positive knowledge." So, Bob Samples might have been paraphrasing that comment. Likewise Einstein had a number of quotes about the intellect being secondary to intuition, but the language of the intellect "serving" can be found in a quote from the Out of My Later Years (1950) section, "And certainly we should take care not to make the intellect our god; it has, of course, powerful muscles, but no personality. It cannot lead, it can only serve; and it is not fastidious in its choice of a leader."
Commonly quoted on the internet, this quote is actually from Karl Grossman, via his 1980 book Cover Up: What You are Not Supposed to Know About Nuclear Power (p. 155; freely available online via its publisher ; see PDF page 187).
Variant: If a cluttered desk is a sign of a cluttered mind then what are we to think of an empty desk?
Variant: If a cluttered desk is a sign of a cluttered mind, of what, then, is an empty desk a sign?
Attributed to Dr. Laurence J. Peter . Earliest source is "Peter's Quotations," page 333.
According to Barbara Wolff, of The Hebrew University's Albert Einstein Archives, this is not one of Einstein's identifiable quotations. (Source: paralegalpie.com .)
The phrase "the only source of knowledge is experience" is found in an English-language essay from 1896: "We can only be guided by what we know, and our only source of knowledge is experience" (Arthur J. Pillsbury, " "The Final Word" , Overland Monthly , November 1896). The thought can be seen as a paraphrase of John Locke's argument from his Essay Concerning Human Understanding : "Whence has it [the Mind] all the materials of Reason and Knowledge? To this I answer, in one Word, From Experience ". (Locke, An Essay Concerning Human Understanding/Book II/Chapter I, 2 .)
The phrase "information is not knowledge" is also found from the nineteenth century .
As Quote Investigator explains, allegories about animals doing impossible things have been incredibly popular in the past century. But no, this one isn't from Einstein. (Source: [12] .)
There's no evidence that Einstein ever said this. (Source: [13] .)
The anthropologist Ashley Montagu said it in an interview with Einstein. (Source: [14] .)
Found anonymously in newspaper columns from the early 1920s . Originally presented in dialogue format : "Dorcas—"Do you ever allow a man to kiss you when you're out motoring with him? Philippa—"Never, if a man can drive safely while kissing me he's not giving the kiss the attention it deserves."
It does not seem to have been attributed to Einstein until the 1990s (e.g. here ).
Google shows that the internet often attributes this statement to Einstein, but never with a source. It does not occur in any book in Google Books.
An abbreviated version of a quote by California politician Dianne Feinstein , from an interview with Cosmopolitan magazine in October 1985 , on the topic of women running for public office. The original was: "... I really do have staying power. That's important for women who run for office. When you get in there and push for a lot of new things all at once and don't get them, you don't just leave. You have to commit, be a team player, learn the rules of the game. And then you have to play it better than anyone else."
The original: "Example is not the main thing. It is the only thing. That is, if the one giving the example is not saying to himself, 'Behold I am giving an example." That spoils it. Anyone thinking of the example he will give to others has lost his simplicity. Only as a man has simplicity can his example influence others" is a quote by Albert Schweitzer , from a 1952 interview in United Nations World magazine . Not attributed to Einstein until the 1990s .
debunked in 2014
Quote from a deepfaked video of Albert Einstein in a British advert for electricity meters
Imaginary quote from a deepfaked photograph of Albert Einstein in a British advert for electricity meters

"Never Share These Five Things with Anyone" misattributions on youtube [ edit ]

This has been repeated on many many youtube videos (one of them has over 2.5 million views: 5 Things Never Share With Anyone ( Albert Einstein ) ) under various titles but often with a "5 things" and "share" (never) theme. All five quotes are falsely attributed to Albert Einstein and elaborated on in the videos with short explanations. The 5 quotes don't seem to be misattributions found separately, they usually appear as a set as follows or in similar variation: "Never share: 1) the secret of your success 2) don't share your problems with anyone 3) Don't share your dreams with anyone. 4) Do not share with anyone how much you earn 5) Don't share your family problems with anyone"

Quotes about Einstein [ edit ]

Joseph Agassi , Radiation Theory and the Quantum Revolution (1993)
Stanislav Andreski , The Social Sciences as Sorcery (1972, London: Deutsch), p 86
Bettina Aptheker Tapestries of Life: Women's Work, Women's Consciousness, and the Meaning of Daily Experience (1989)
Ernest Barnes , as quoted by Gerald James Whitrow , The Structure of the Universe: An Introduction to Cosmology (1949)
Louis de Broglie , New Perspectives in Physics , p. 182
Jacob Bronowski, The Ascent of Man (1974), Ch. 7: The Majestic Clockwork
John Brooke , as quoted in "Childish superstition: Einstein's letter makes view of religion relatively clear" in The Guardian (13 May 2008)
Alice Calaprice & Trevor Lipscombe, Albert Einstein: A Biography (2005)
Sylvia Cranston HPB - The Extraordinary Life and Influence of Helena Blavatsky, Founder of the Modern Theosophical Movement (New York: Putnam, 1994), p. 557-558.
A. D'Abro, The Evolution of Scientific Thought from Newton to Einstein (1927) p. 37
Paul Davies , Cosmic Jackpot: Why Our Universe is Just Right for Life (2007)
Ann Druyan , Cosmos: Possible Worlds (2020)
Freeman Dyson , Disturbing the Universe (1979), p. 62.
Freeman Dyson , Infinite in All Directions : Gifford Lectures given at Aberdeen, Scotland April-November 1985 (1988) p. 7 (paperback, 1989).
Freeman Dyson , The Scientist As Rebel (2006)
Freeman Dyson, "Birds and Frogs" (Oct. 4, 2008) AMS Einstein Public Lecture in Mathematics, as published in Notices of the AMS , (Feb, 2009). Also published in The Best Writing on Mathematics: 2010 (2011) p. 57.
Freeman Dyson , "Einstein as a Jew and a Philosopher", The New York Review of Books (May 7, 2015)
Patricia Fara , Science A Four Thousand Year History (2009)
Graham Farmelo , " Bright life clouded by dark matter " (September 25, 2008)
Richard Feynman , 1962-63, in Feynman Lectures on Gravitation (1995), Lecture 7
Richard Feynman , interview published in Superstrings: A Theory of Everything? (1988) edited by Paul C. W. Davies and Julian R. Brown
Richard Feynman , as quoted in Collective Electrodynamics : Quantum Foundations of Electromagnetism (2002) by Carver A. Mead, p. xix
Karen C. Fox, Aries Keck, Einstein A to Z (2004)
Steven Gimbel, " Five reasons we should celebrate Albert Einstein " (12 June 2015)
Domenico Giulini and Norbert Straumann, "Einstein's impact on the physics of the twentieth century", Studies in History and Philosophy of Modern Physics 37 (2006)
Sheldon Glashow , interview published in Superstrings: A Theory of Everything? (1988) edited by Paul C. W. Davies and Julian R. Brown
John Gribbin and Mary Gribbin, Annus Mirabilis: 1905, Albert Einstein, and the Theory of Relativity (2005)
" David Gross " interview, Superstrings: A Theory of Everything? (1992) ed. P.C.W. Davies, Julian Brown
David Gross, "Einstein and the Search for Unification" , p. 1, in The legacy of Albert Einstein: a collection of essays in celebration of the year of physics (2007)
Stephen Hawking , Lecture at the Amsterdam Symposium on Gravity, Black Holes, and String Theory (June 21, 1997)
Gerald Holton , The Advancement of Science, and its Burdens (1986) p. 29.
Sabine Hossenfelder, " Einstein's greatest legacy- How demons and angels advanced science " (October 27, 2014)
Walter Isaacson , (December 2009)" How Einstein divided America's Jews ". The Atlantic 304 (5): 70–74. (quote from p. 70)
Michio Kaku , Hyperspace: A Scientific Odyssey Through Parallel Universes, Time Warps, and the 10th Dimension (1995)
John Maynard Keynes , The New Statesman and Nation, 21 October 1933, published in Collected Writings volume xxviii pages 21-22
Cornelius Lanczos, Albert Einstein and the Cosmic World Order (1965)
Frederick Lindemann , obituary article in The Daily Telegraph , quoted in Lord Birkenhead, The Prof in Two Worlds: The Official Life of Professor F. A. Lindemann, Viscount Cherwell (1961), pp. 161-162
Ralph Linton , The Study of Man (1936)
W. H. McCrea , as quoted by G. J. Whitrow , Einstein, the Man and His Achievement (1973)
Randall Munroe, " The Space Doctor's Big Idea " (Nov 18, 2015)
Robert Oppenheimer in: Albert Einstein , The New York Review of Books.
Barry Parker, Einstein's Dream: The Search for a Unified Theory of the Universe (1986)
Barry Parker, Einstein's Dream: The Search for a Unified Theory of the Universe (1986) referring to the Einstein field equations of general relativity.
Max Planck (with Walther Nernst, Heinrich Rubens and Emil Warburg ), (1913) letter of recommendation for membership in the Prussian Academy of Sciences (1913) Collected Papers of Albert Einstein (CPAE) Vol. 5, Doc. 445 (1993)
Wolfgang Pauli , in statements after the Solvay Conference of 1927, as quoted in Physics and Beyond (1971) by Werner Heisenberg
Wolfgang Pauli , Letter to Max Born (March 31, 1954) as quoted by P.W. Milonni, Fast Light, Slow Light and Left-Handed Light (2004)
Karl Popper , in Unended Quest: An Intellectual Autobiography , p. 148
John S. Rigden, Einstein 1905 : The Standard of Greatness (2005), Prologue: The Standard of Greatness: Why Einstein?
Edward G. Robinson , as quoted in Leonard Spigelgass's epilogue to Robinson's All My Yesterdays: An Autobiography (1973), p. 279
Bruce Rosenblum and Fred Kuttner, Quantum enigma : physics encounters consciousness (2nd ed., 2011), Ch. 1 : Einstein Called It "Spooky" And I Wish I Had Known
Carlo Rovelli , The Order of Time (2018) p. 11.
Muriel Rukeyser The Life of Poetry (1949)
Bertrand Russell , Do Governments Desire War? (1932), a newspaper article for the "New York American" (as quoted in Mortals and Others , v.1, 1975)
Bertrand Russell , in an interview with David Susskind (10 June 1962)
Dennis Sciama , Interview of Dennis Sciama by Spencer Weart on 1978 April 14, Niels Bohr Library & Archives, American Institute of Physics, College Park, MD USA .
William Shatner , William Shatner And Lawrence Krauss Go To School . YouTube ( April 28, 2023 ). (quote at 50:02 of 1:34:32 in video; The Origins Podcast with Lawrence Krauss )
J. C. Squire , in "In continuation of Pope on Newton" (1926); Squire is here extending upon the famous statement of Alexander Pope :
As quoted in The Epigrammatists : A Selection from the Epigrammatic Literature of Ancient, Mediæval, and Modern Times (1875) by Henry Philip Dodd, p. 329
George Bernard Shaw , in a speech in honour of Einstein at the Savoy Hotel in London (28 October 1930)
George Bernard Shaw , dinner speech, Savoy Hotel, London (Oct28, 1930) as quoted by Michael Holroyd , "Albert Einstein, Universe Maker," The New York Times (Mar14, 1991); Ref "axioms," see Julio A. Gonzalo, The Intelligible Universe (2008)
Lee Smolin , " The Other Einstein ", The New York Review of Books (June 14, 2007)
A. Douglas Stone, Einstein and the Quantum (2013), Introduction: A Hundred Times More Than Relativity Theory
Ernst G. Strauss , in reminiscences of 1982, as quoted in "Gödel's Life and Work", by Solomon Feferman , in Kurt Gödel: Collected Works, Volume I : Publications 1929-1936 (1986), p. 2
Studs Terkel , as quoted in "Voice of America" in The Guardian (1 March 2002)
Eckhart Tolle , in A New Earth: Awakening to Your Life's Purpose (2005)
Diana Trilling Reviewing the Forties (1974)
Heinrich Friedrich Weber, quoted in Seelig, Albert Einstein
Attributed to Chaim Weizmann , after a long trans-Atlantic journey; Simpson's Contemporary Quotations (6822) credits Nigel Calder , Einstein's Universe (1979); a slightly different version appears in David Bodanis , E=mc² , which credits Carl Seelig, Albert Einstein: A Documentary Biography (1956), pp. 80–81
Hermann Weyl , Space—Time—Matter (1922) Preface to 1st Edition (1918)
Hermann Weyl , Space—Time—Matter (1922) p. 102
John Archibald Wheeler , interviewed in Cosmic Search , Vol. 1, No. 4 ( Fall 1979 ). The three principles are sometimes attributed to Einstein himself, but no source can be found showing that Einstein stated them, and Wheeler didn't indicate in the interview whether he was quoting something Einstein had told him or giving his own description of how Einstein worked.
Gerald James Whitrow , The Structure of the Universe: An Introduction to Cosmology (1949)
Eugene Wigner , The Recollections of Eugene P. Wigner (1992), Ch. 10. It Is Far Better to Have a Good Marriage Than a Quarrel
Frank Wilczek & Betsy Devine , Longing for the Harmonies: Themes and Variations from Modern Physics (1987)
Edward Witten , (22 December 2005)" Unravelling string theory ". Nature 438 (7071). DOI : 10.1038/4381085a .
Working Class History (2020)
Eliezer Yudkowsky , " Einstein's Speed " (21 May 2008)

External links [ edit ]

Collected Papers of Albert Einstein from Princeton University Press, in conjunction with the California Institute of Technology and the Hebrew University of Jerusalem
Official Einstein ® website
Einstein at the American Institute of Physics
Einstein at the American Museum of Natural History
NOVA : Einstein Revealed at PBS
The Nobel Prize in Physics 1921 — Albert Einstein
Profile at the University of St Andrews, Scotland
Einstein on Science and Religion
Juergen Schmidhuber's Einstein biographical highlights
Einstein's letter to Roosevelt
Einstein family pictures
Einstein's wife: Mileva Maric
Albert Einstein Biography from "German-American corner: History and Heritage"
Einstein Timeline
Albert Einstein Archive at the University of Jerusalem
Einstein Papers Project at Caltech (California Institute of Techology)
Living Einstein at the Max Planck Institute
Albert Einstein Online - a comprehensive listing of online resources about Einstein.
Audio excerpts of famous speeches: e=mc2 & relativity , Impossibility of atomic energy , arms race (From Time magazine archives)
Albert Einstein: The World as I see it .
Albert Einstein: Why Socialism?
Theory of relativity in 4-letter words or shorter
Einstein and Religion (1999) by Max Jammer ( PDF document )
"Childish superstition: Einstein's letter makes view of religion relatively clear" in The Guardian (13 May 2008)
↑ https://bcf.princeton.edu/wp-content/uploads/2020/11/Combined-Slides-4.pdf

Activists from the United States
Academics from the United States
Nobel laureates in Physics
Nobel laureates from Germany
Nobel laureates from the United States
Pages using ISBN magic links

Einstein's Problem Solving Skills: 5 Ways to Think

This image shows a bronze statue of a man with a mustache, wearing a white turtleneck and black jacket. He has white hair and a mustache, and is standing upright with his arms at his sides. In the bottom left corner of the image, there is a close-up of a person's nose. The top left corner of the image contains a screenshot of a black background with white text. On that background, there are two white letters - an 'O' and a 'P' - each on their own black background. Below that, there is a close-up of a person's chest. Overall, this image captures a man with a mustache, wearing a white turtleneck and black jacket, with a black background and white text.

Albert Einstein was an iconic figure whose legacy remains to this day. This article explores five key ways Einstein thought, as revealed in three biographies of his life: visualization, combinatory play, intuition, imagination, and Gedanken experiments. These strategies allowed Einstein to make connections between seemingly unrelated ideas and explore the implications of his theories without the need for physical experiments or data. Einstein made groundbreaking discoveries through these strategies and shaped how we think about the world and the universe.

Introduction

Three biographies of Einstein

Five ways he thought

Visualization

Conjuring up a “picture” of the phenomena

Albert Einstein is one of the most iconic figures in history, and his legacy remains. His revolutionary theories and discoveries have shaped how we think about the world and the universe. While much has been written about Einstein's life and work, many aspects of his thinking remain a mystery. This article will explore five key ways Einstein thought, as revealed in three biographies of his life.

Visualization was one of the essential aspects of Einstein's thinking process.

He worked hard to conjure up a “picture” of the phenomenon he was investigating and waited for the image to reveal itself through action and interaction. This allowed him to gain a deeper understanding of the problem and make connections that he may not have been able to make otherwise.

The combinatory play was another essential way that Einstein thought. This involved bringing disparate pieces together in unpredictable combinations and exploring the outcomes. This allowed him to connect seemingly unrelated ideas and make unexpected discoveries.

Intuition was also an essential part of Einstein's thinking process. He believed in allowing his intuition free rein and accepting the results without explaining or questioning them. This allowed him to make leaps of logic that were not based on facts or data but on his internal understanding of the problem.

Imagination was also crucial to Einstein's thinking process. He believed that imagination was more important than knowledge and the key to unlocking new ideas and insights. He encouraged himself to open the gates to new thoughts and explore their possibilities of them.

Finally, Einstein relied heavily on Gedanken experiments. These experiments allow him to imagine a situation and explore the potential outcomes. This allowed him to explore the implications of his theories without the need for physical experiments or data.

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In conclusion, the five key ways in which Einstein thought are visualization, combinatory play, intuition, imagination, and Gedanken experiments. These strategies allowed him to connect seemingly unrelated ideas and explore the implications of his theories without the need for physical experiments or data. By utilizing these five strategies, Einstein made groundbreaking discoveries and shaped the way we think about the world and the universe.

Creative problem-solving begins with a willingness to think differently. -Albert Einstein IIENSTITU

Visualization, Conjured up a 'picture' of the phenomenon he was investigating, Allows for a deeper understanding and making unexpected connections, Combinatory Play, Bringing together disparate pieces in unpredictable combinations and exploring outcomes, Encourages the discovery of unexpected connections and ideas, Intuition, Believed in allowing intuition free rein and accepting results without explanation or questioning, Enables leaps of logic not based on facts or data, leading to innovative solutions, Imagination, Believed that imagination was more important than knowledge; explored new ideas and insights, Promotes open-mindedness and exploration of new possibilities, Gedanken Experiments, Imagined a situation and explored potential outcomes without the need for physical experiments or data, Allows for exploration and understanding of complex theories without practical constraints, Creativity in Problem Solving, Emphasized the need for thinking differently in solving problems, Promotes innovative approaches and solutions in problem-solving, Trust in intuition, Encouraged listening to and trusting one's intuition in the problem-solving process, Allows uncovering of solutions that might not be immediately apparent, Theorizing Without Data, The ability to explore the implications of theories without physical experiments or data, Facilitates understanding of abstract and complex theories, Importance of Knowledge, Einstein believed in the importance of knowledge but saw imagination as even more crucial, Suggests that knowledge can be limiting without the guiding force of imagination, Perseverance in Research, Einstein demonstrated the importance of persistence in understanding and exploring phenomenon, Reinforces the need for a sustained approach to scientific investigation

What are the five ways Einstein used to think?

Albert Einstein, one of the most renowned physicists of all time, has been credited with numerous scientific breakthroughs, such as the Theory of Relativity. His numerous contributions to science have been documented in various books and articles. However, the methods behind his success remain a mystery. This article will discuss five of how Einstein thought, known as the "Einstein Method."

The first step in the Einstein Method is to think broadly. He was known to be a master of connecting seemingly unrelated concepts and topics, allowing him to make discoveries that otherwise would have been overlooked. He could also transform seemingly mundane ideas into something truly revolutionary.

The second step of the Einstein Method is to question everything. Einstein was a deep thinker and was not afraid to ask difficult questions, even if he didn't have the answers. He could take seemingly simple ideas and ask "why" until he deeply understood the underlying concepts.

The third step of the Einstein Method is to remain persistent and patient. Einstein was willing to take the time to carefully consider and analyze a problem, even if it took him months or years. He was also ready to make mistakes to learn and was not afraid to start from scratch if he was unsatisfied with the results.

The fourth step of the Einstein Method is to think outside the box. He was known to be a master of lateral thinking and was unafraid to consider unconventional theories or ideas. He was also willing to challenge conventional wisdom and accepted views if he believed something more was to be discovered.

The fifth and final step of the Einstein Method is to think deeply. Einstein was known for his ability to go beyond the surface level of a problem and explore the underlying concepts. He was willing to challenge the status quo and look for new solutions to old problems.

In conclusion, Albert Einstein's genius resulted from his ability to think in five distinct ways. He could think broadly, question everything, remain persistent and patient, think outside the box, and think deeply. These five steps of the Einstein Method have been proven time and time again to be highly effective in solving complex problems.

Albert Einstein, one of history's most celebrated physicists, revolutionized our understanding of the universe with his ground-breaking theories. While his scientific accomplishments are well-documented, his thinking process, known as the Einstein Method, remains a mystery to many. This article aims to shed light on five distinct ways Einstein used to think, providing rare insights into his thought process.The first aspect of the Einstein Method is thinking broadly. Einstein had a unique ability to connect seemingly unrelated concepts and ideas. By embracing multidisciplinary thinking, he was able to discover new perspectives and make groundbreaking scientific breakthroughs. This approach allowed him to see patterns and connections that others might have missed.The second component of the Einstein Method is questioning everything. Einstein was not one to accept things at face value. He possessed a deep curiosity and constantly challenged existing assumptions and beliefs. He would delve into the underlying principles of a concept, tirelessly asking why? until he gained a thorough understanding. This determination to uncover the truth enabled him to uncover hidden insights.The third element of the Einstein Method is persistence and patience. Einstein was renowned for his ability to devote considerable time and energy to solving complex problems. He understood that breakthroughs often required a prolonged period of contemplation. He was not deterred by setbacks or failures but saw them as opportunities for growth. Einstein believed that patience and perseverance were crucial in unraveling the mysteries of the universe.The fourth characteristic of the Einstein Method is thinking outside the box. Einstein was a master of lateral thinking, embracing unconventional ideas and theories. He was not confined by societal norms or accepted wisdom. Instead, he challenged these notions and explored alternative possibilities. This willingness to venture into uncharted territory allowed him to develop groundbreaking theories and concepts.The fifth and final attribute of the Einstein Method is deep thinking. Einstein had a remarkable ability to go beyond superficial analysis and delve into the core principles of a problem. He sought to understand the fundamental mechanisms underlying complex phenomena. This profound thinking enabled him to uncover new avenues of exploration and devise innovative solutions.In summary, the five ways Einstein used to think, known as the Einstein Method, are thinking broadly, questioning everything, remaining persistent and patient, thinking outside the box, and thinking deeply. These distinctive thinking approaches, which Einstein seamlessly integrated, allowed him to make remarkable scientific discoveries. By adopting these methods, individuals can enhance their problem-solving abilities and unlock their creative potential. The Einstein Method stands as a testament to the power of unconventional thinking in shaping our understanding of the world.

How did Einstein use visualization to solve problems?

Albert Einstein is widely regarded as one of the most brilliant minds of the twentieth century. His theories of relativity and quantum mechanics have been studied and expanded upon by scientists for decades. However, Einstein was not only a brilliant scientist but also an inventor and a master of visualization. He was able to use visualization to help him solve complex problems.

Visualization is a process in which one imagines a problem and visualizes the solution in their head. This allows a person to understand a problem's underlying principles better and come up with creative solutions. Einstein was a master of this technique, which is widely believed to be one of the critical factors that allowed him to develop his revolutionary theories.

One example of how Einstein used visualization to solve a problem can be seen in his work on the theory of special relativity. Einstein applied visualization principles to understand the approach by imagining himself riding on a light beam. This allowed him to conceptualize the idea of time dilation, a critical concept of special relativity.

Einstein also used visualization to help him understand the concept of space-time. To do this, he imagined a four-dimensional world in which time and space were intertwined. This allowed him to visualize the curved nature of space-time and the effects of gravity on it. This visualization permitted Einstein to understand and develop the general theory of relativity.

Einstein also utilized the power of visualization in his work on quantum mechanics. For example, he used visualization to help him understand the wave-particle duality of light and the uncertainty principle. By visualizing these concepts, Einstein was able to gain a better understanding of these complex principles.

Einstein's mastery of visualization was one of the critical factors that allowed him to develop revolutionary theories. His ability to imagine and visualize solutions to complex problems enabled him to see beyond the boundaries of traditional scientific thinking. This is one of the key reasons why he is regarded as one of the greatest scientific minds of all time.

Albert Einstein, widely recognized as one of the greatest minds in history, used visualization as a tool to solve complex problems. Visualization involves imagining a problem and picturing the solution in one's mind. By doing so, a person can gain a deeper understanding of the underlying principles and generate innovative solutions. Einstein's proficiency in this technique played a significant role in the development of his groundbreaking theories.One area where Einstein employed visualization was in his work on the theory of special relativity. To comprehend this theory, he employed visualization by picturing himself traveling on a beam of light. By doing so, he could conceptualize the phenomenon of time dilation, a fundamental concept of special relativity.Furthermore, Einstein harnessed the power of visualization to grasp the concept of space-time. In his mind, he envisioned a four-dimensional world wherein time and space were interconnected. This mental image allowed him to visualize the curvature of space-time and the influence of gravity upon it. This unique visualization enabled him to understand and formulate the general theory of relativity.Einstein also utilized visualization in his study of quantum mechanics. For instance, he employed visualization to comprehend the wave-particle duality of light and the uncertainty principle. By picturing these intricate concepts, Einstein deepened his understanding of them.Einstein's mastery of visualization was a pivotal factor in his ability to craft revolutionary theories. His capacity to imagine and visualize solutions to intricate problems allowed him to transcend the boundaries of conventional scientific thinking. This skill distinguishes him as one of the most exceptional scientific minds in history.

How did Einstein use intuition and imagination to solve problems?

Albert Einstein was one of the most renowned scientists of the 20th century and was famous for his use of intuition and imagination to solve problems. He believed the ability to think imaginatively and intuitively was essential to scientific exploration. He used his intuition and creativity to develop innovative ideas and theories.

Einstein attributed his successes to his creative imagination and intuition. He believed creativity and intuition could be used to develop new theories and solve complex problems. He argued that intuition was an invaluable aid in developing scientific theories, as it allowed him to think outside the box and create ideas that were not constrained by traditional methods of inquiry.

Einstein used his intuition and imagination to develop his Theory of Relativity. First, he observed the motion of light and used his intuition and creativity to formulate an equation describing light's behavior. He then used his intuition to develop a mathematical model to explain light behavior. Einstein's Theory of Relativity revolutionized physics and is still used to describe the universe's behavior today.

Einstein also used his intuition and imagination to develop his Unified Field Theory. First, he used his intuition to identify the fundamental forces that govern the universe. He then used his vision to create a mathematical model that would describe the behavior of these forces.

Einstein's use of intuition and imagination to solve problems was instrumental in his success as a scientist. He believed that intuition and imagination were essential tools for scientific exploration. He used his intuition and imagination to develop new theories and solve complex problems. His use of intuition and imagination to solve problems revolutionized physics and remains an essential tool for scientific exploration today.

Albert Einstein, one of the most renowned scientists of the 20th century, was famous for his unique and visionary approach in solving problems through intuition and imagination. He firmly believed that the ability to think imaginatively and intuitively was crucial in scientific exploration, enabling him to develop groundbreaking ideas and theories.Einstein attributed a significant portion of his accomplishments to his creative imagination and intuition. In his view, these qualities played a pivotal role in developing new theories and tackling complex problems. He argued that intuition was an invaluable tool in scientific thinking as it allowed him to break free from the confines of traditional methods and explore unconventional ideas.A shining example of Einstein's use of intuition and imagination can be seen in his development of the Theory of Relativity. Initially, he observed the behavior of light and relied on his intuition and creativity to formulate an equation that described its motion. Leveraging his intuition further, he then developed a mathematical model that explained the intricate behavior of light. This revolutionary theory transformed the field of physics and continues to be instrumental in understanding the dynamics of the universe today.Furthermore, Einstein's Unified Field Theory also showcased his reliance on intuition and imagination. By tapping into his intuition, he identified the fundamental forces governing the cosmos. Building upon this insight, he used his visionary imagination to create a mathematical model that would comprehensively describe the behavior of these forces.Einstein's use of intuition and imagination not only shaped his success as a scientist but also revolutionized the field of physics. He firmly believed that intuition and imagination were indispensable tools for scientific exploration. By embracing these qualities, he was able to develop new theories and unravel the complexities of the universe. Even today, his approach serves as a reminder of the essential role intuition and imagination play in scientific inquiry and discovery.

What are the five strategies of problem-solving in the context of academic research?

Akademik Araştırmada Problem Çözme Stratejileri 1. Problemi Tanımlama Akademik araştırmada problem çözmenin ilk adımı, problemin ne olduğunu açık ve kesin bir şekilde tanımlamaktır. Bu, araştırmanın temel sorusunu ve amacını belirleyerek başlar ve ardından sorunun nedenleri ve etkileri üzerinde odaklanmayı gerektirir. 2. Bilgi Toplama Problem çözmeye yönelik bir diğer strateji, sorunun anlaşılması ve çözülmesi için gereken bilgileri toplamaktır. Bu süreç, mevcut literatürü incelemeyi, daha önce yapılmış çalışmalardan ve uzman görüşlerinden yararlanmayı içerir. 3. Alternatif Çözüm Yolları Geliştirme Bir sonraki adım, problemi çözmek için farklı çözüm yollarını düşünmek ve değerlendirmektir. Bu, farklı yaklaşımları ve metodolojileri kullanarak, soruna birden fazla açıdan yaklaşmayı ve uygun çözümleri belirlemeyi içerir. 4. Çözümün Uygulanması Araştırmada problem çözmenin dördüncü stratejisi, seçilen çözüm yolu üzerinde çalışmaya başlamaktır. Bu süreç, gerekli verileri toplamayı, analiz etmeyi ve sonuçları yorumlamayı içerir. 5. Değerlendirme ve Revizyon Son olarak, problem çözme süreci içinde değerlendirmeyi ve revizyonu da içerir. Bu aşamada, çözümün etkili ve uygun olduğuna dair kanıtlar toplanarak, daha ileri araştırma veya uygulama için herhangi bir değişiklik yapılması gerekip gerekmediğini belirlemek önemlidir. Sonuç olarak, akademik araştırmada problem çözme stratejileri, problemin doğru bir şekilde tanımlanması, bilgi toplanması, alternatif çözüm yollarının geliştirilmesi, çözümün uygulanması ve sonuçların değerlendirilmesi ve gerektiğinde revize edilmesine dayanmaktadır. Bu stratejiler, araştırmacılara, problemleri etkili bir şekilde ele almak ve çözmek için gereken araçları sağlar.

Five Strategies of Problem-Solving in Academic Research1. Problem IdentificationThe first step in problem-solving in academic research is to clearly and precisely identify the problem. This begins by determining the main question and purpose of the research, and then focusing on the causes and effects of the problem.2. Gathering InformationAnother strategy for problem-solving is to gather the necessary information to understand and solve the problem. This process involves reviewing existing literature and utilizing previous studies and expert opinions.3. Developing Alternative SolutionsThe next step is to think of and evaluate different solution paths to solve the problem. This includes approaching the problem from multiple perspectives and methodologies to identify appropriate solutions.4. Implementation of the SolutionThe fourth strategy in problem-solving in research is to start working on the chosen solution path. This process includes collecting the required data, analyzing it, and interpreting the results.5. Evaluation and RevisionFinally, the problem-solving process includes evaluation and revision. At this stage, it is important to gather evidence that the solution is effective and appropriate, and determine if any changes need to be made for further research or implementation.In conclusion, the strategies of problem-solving in academic research are based on properly identifying the problem, gathering information, developing alternative solution paths, implementing the solution, and evaluating and revising as necessary. These strategies provide researchers with the tools needed to effectively address and solve problems.

In relation to Einstein's approach to problem-solving, can you explain his perspective on thinking differently to tackle complex issues?

Einstein'ın Problem Çözme Yaklaşımı Albert Einstein tarafından sıklıkla dile getirilen farklı düşünme anlayışı, problem çözmeye etkileyici ve yenilikçi bir yaklaşım sunar. Einstein, mevcut düşünce kalıplarını ve normları aşarak, karmaşık sorunlara çözüm getirebilecek yaratıcı ve özgün düşüncelere ulaşmanın önemini vurgular. Karmaşık Sorunlara Farklı Bakış Açısı Einstein, 'Bir sorunu yaratmak için kullanılan düşünce tarzını kullanarak çözüm bulamazsınız' şeklinde bir yaklaşım benimsemiştir. Bu, mevcut sorunları anlamak ve çözmek için farklı perspektiflerden, disiplinlerarası bilgi ve yöntemlerle yaklaşmak gerektiği anlamına gelir. Yaratıcılığın Rolü Einstein, yaratıcılığın bilim ve problem çözmedeki önemine inanıyor ve kendi başarılarında bu özelliğin büyük rolü olduğunu dile getiriyordu. Yaratıcılık ve hayal gücünün, bilimsel keşiflerin ve yeni fikirlerin birincil kaynağı olduğunu savunuyordu. Aşamalı Düşünme Metodu Einstein'ın problem çözme yöntemine göre, karmaşık sorunların üstesinden gelmek için aşamalı bir düşünme süreci benimsemek gereklidir. Farklı düşünme aşamaları, bilinmeyenlere odaklanmak ve problemi daha geniş ve bütünsel bir çerçevede görüp analiz etmeyi içerir. Deneyerek Öğrenme Einstein, bilgiyi deneyim yoluyla elde etme anlayışına sahipti. Yeni fikirler ve çözümler üretmek için yalnızca teorik bilgiden değil, öğrenmek ve yenilikleri deneyerek hedefe ulaşma sürecinin önemini vurguladı. Sonuç olarak, Einstein'ın problem çözme yaklaşımı, karmaşık konuları ele alırken farklı düşünme, yaratıcılık, aşamalı düşünme ve deneyimle öğrenme yöntemleri sayesinde başarılı sonuçlar elde etmeyi önerir. Bu yaklaşım, günümüz dünyasında bilgi patlaması ve değişen paradigmalarla birlikte düşünme ve problem çözme becerilerinin geliştirilmesinde hâlâ büyük öneme sahiptir.

Einstein's approach to problem-solving is frequently mentioned due to his unique perspective on thinking differently in order to tackle complex issues. Einstein emphasizes the importance of diverging from existing thought patterns and norms to reach creative and original ideas that can provide solutions to complicated problems.Different Perspective on Complex ProblemsEinstein adopts the approach that You cannot solve a problem using the same kind of thinking that created it. This means that in order to understand and solve existing problems, it is necessary to approach them from different perspectives, utilizing interdisciplinary knowledge and methods.The Role of CreativityEinstein believes in the significance of creativity in science and problem-solving, and he often emphasized its role in his own accomplishments. He argues that creativity and imagination are the primary sources of scientific discoveries and new ideas.Progressive Thinking MethodAccording to Einstein's problem-solving method, it is necessary to embrace a progressive thinking process to overcome complex problems. Different stages of thinking involve focusing on the unknowns and analyzing the problem in a broader and holistic framework.Learning through ExperimentationEinstein has an understanding of acquiring knowledge through experiences. He emphasizes the importance of not just theoretical knowledge but also learning through experimentation and the process of reaching goals through trial and error in generating new ideas and solutions.In conclusion, Einstein's approach to problem-solving suggests that through different thinking, creativity, progressive thinking, and experiential learning methods, successful results can be achieved when dealing with complex subjects. This approach still holds significant importance in developing thinking and problem-solving skills in today's world, which is characterized by an explosion of knowledge and changing paradigms.

How does adopting a problem-solving mindset contribute to better understanding and resolving challenges in various academic disciplines?

Sorun Çözme Odaklı Zihniyetin Önemi Farklı akademik disiplinlerdeki zorlukları anlamak ve çözmek için sorun çözme odaklı bir zihniyet benimsemek, önemli ölçüde katkıda bulunur. Bu zihniyet, öğrencilerin bulundukları alanın karmaşıklığını ve değişkenlerini daha iyi kavramalarını sağlar. Analitik Düşünce Geliştirme Sorun çözme odaklı düşünce, analitik düşünme becerilerini geliştirir. Bu sayede, öğrenciler problemleri daha kapsamlı olarak değerlendirebilir ve her durum için en uygun stratejileri belirleyebilirler. Yaratıcı Yaklaşımların Teşvik Edilmesi Sorun çözmeye yönelik zihniyet, yaratıcılığı ve yenilikçi düşünceyi teşvik eder. Çeşitli akademik disiplinlerde yeni ve etkili yöntemlerin keşfi için yaratıcı yaklaşımların kullanılması önemlidir. Etkili İşbirliği ve İletişim Sorun çözme becerisinin benimsenmesi, etkili işbirliği ve iletişim ihtiyacını ortaya koyar. Farklı disiplinlerdeki zorlukların üstesinden gelmek için takım çalışması ve açık iletişim önem taşır. Esneklik ve Uyum Kabiliyeti Sorun çözme odaklı zihniyet, öğrencilere esneklik ve uyum yetisi kazandırır. Bu özellikler, farklı akademik disiplinlerde karşılaşılan zorluklarla baş etme becerisini artırır. Sonuç olarak, sorun çözme odaklı bir zihniyet benimsemek, çeşitli akademik disiplinlerde karşılaşılan zorlukların üstesinden gelmek için önemli bir adımdır. Bu zihniyet, analitik düşünce, yaratıcılık, işbirliği ve esneklik gibi becerilerin geliştirilmesine olanak tanır. Bu sayede, öğrenciler başarılı çalışmalar yürütebilir ve alanlarında öncü olabilirler.

The Importance of a Problem-Solving MindsetAdopting a problem-solving mindset contributes significantly to better understanding and resolving challenges in various academic disciplines. This mindset enables students to grasp the complexity and variables of their respective fields more effectively.Developing Analytical Thinking SkillsA problem-solving mindset enhances analytical thinking skills. This allows students to evaluate problems more comprehensively and determine the most suitable strategies for each situation.Encouraging Creative ApproachesA problem-solving mindset promotes creativity and innovative thinking. The use of creative approaches is crucial for discovering new and effective methods across different academic disciplines.Effective Collaboration and CommunicationEmbracing problem-solving skills emphasizes the need for effective collaboration and communication. Collaborative teamwork and open communication are vital for overcoming challenges in different disciplines.Flexibility and AdaptabilityA problem-solving mindset equips students with flexibility and adaptability. These qualities enhance their ability to address challenges encountered in various academic disciplines.In conclusion, adopting a problem-solving mindset is a significant step towards overcoming challenges in various academic disciplines. This mindset allows for the development of skills such as analytical thinking, creativity, collaboration, and flexibility. As a result, students can conduct successful work and become leaders in their fields.

What are the key elements of Einstein's problem-solving philosophy, and how can they be applied in contemporary academic research?

**Einstein's Problem-Solving Philosophy** Einstein's problem-solving philosophy entails three crucial elements: a sense of curiosity, development of thought experiments, and engagement with the scientific community. The integration of these components in contemporary academic research can yield significant advancements and insights. **Curiosity-Driven Approach** Firstly, fostering a sense of curiosity is pivotal to Einstein's problem-solving approach. For Einstein, the desire to comprehend the natural world and unveil its underlying principles was a driving force behind his scientific inquiries. In the present academic landscape, embracing this spirit of curiosity encourages researchers to push boundaries, ask thought-provoking questions, and seek novel perspectives that enable breakthrough discoveries. **Thought Experiments** Secondly, Einstein emphasized the use of thought experiments, or Gedankenexperimente, to mentally simulate the implications of hypotheses and assumptions. This practice helps researchers to examine hypothetical scenarios, discern flaws in their underlying logic, and refine their approach accordingly. For example, imagine a researcher examining the impact of a stimulus on a group of individuals. By contemplating how different stimulus levels might exaggerate or negate the reaction, the researcher can craft a more robust experimental design. Thus, thought experiments provide a valuable tool for enhancing the soundness and intellectual merit of contemporary academic research. **Engagement with the Scientific Community** Lastly, Einstein's problem-solving philosophy highlights the importance of engaging with a diverse and intellectually rigorous scientific community. Einstein relied on the exchange of ideas, debate, and collaboration with other scientists to refine his theories and challenge prevailing paradigms. In the context of modern academic research, researchers can apply this principle by actively participating in conferences, workshops, and collaborative projects that stimulate cross-disciplinary discourse and foster innovative thinking. **Conclusion** In conclusion, Einstein's problem-solving philosophy - defined by curiosity, thought experiments, and engagement with the scientific community - can provide a robust foundation for optimizing contemporary academic research endeavors. By adopting these core components, researchers can stimulate innovation, refine their methodology, and facilitate advancements in the pursuit of knowledge.

Einstein's problem-solving philosophy is comprised of three key elements: curiosity, thought experiments, and engagement with the scientific community. These elements, when applied in contemporary academic research, have the potential to lead to significant advancements and insights.Firstly, curiosity is essential to Einstein's problem-solving approach. Einstein had an innate desire to understand the natural world and discover its underlying principles. In the realm of academic research today, cultivating a spirit of curiosity encourages researchers to push boundaries, ask thought-provoking questions, and seek fresh perspectives. By embracing curiosity, researchers can pave the way for breakthrough discoveries and contribute to the expansion of knowledge in their respective fields.Secondly, thought experiments played a crucial role in Einstein's problem-solving philosophy. Thought experiments, or Gedankenexperimente, involve mentally simulating the implications of hypotheses and assumptions. This practice enables researchers to examine hypothetical scenarios, identify logical flaws in their reasoning, and refine their approach accordingly. For instance, when investigating the impact of a stimulus on a group of individuals, researchers can employ thought experiments to consider how different stimulus levels may amplify or nullify the reaction. By engaging in thought experiments, researchers enhance the intellectual rigor and soundness of their work, ultimately leading to more robust and reliable findings.Finally, Einstein emphasized the importance of engaging with the scientific community as a means to refine his theories and challenge prevailing paradigms. He actively participated in scientific debates, exchanged ideas, and collaborated with other scientists. In the context of contemporary academic research, this element can be applied by actively participating in conferences, workshops, and collaborative projects. By engaging in cross-disciplinary discourse and fostering innovative thinking, researchers can broaden their perspective, gain valuable insights, and contribute to the collective advancement of knowledge.In conclusion, Einstein's problem-solving philosophy, characterized by curiosity, thought experiments, and engagement with the scientific community, serves as a valuable framework for optimizing contemporary academic research. By embracing these elements, researchers can stimulate innovation, refine their methodology, and contribute to the pursuit of knowledge in their respective fields.

How does incorporating the problem-solving way of thinking, as exemplified by Einstein, enhance the process of addressing and navigating complex issues in various fields of study?

Embracing Einstein's Approach Incorporating the problem-solving perspective, which Einstein famously exemplified, offers significant benefits when addressing and navigating multifaceted issues spanning diverse fields of study. Einstein's method focuses on understanding the root of a problem, breaking it down into manageable components, and testing hypotheses through experimentation. Adopting this mindset enables individuals to better comprehend and manage intricate problems, leading to innovative and adaptable solutions. Critical Analysis of Issues A vital aspect of Einstein's approach lies in his reliance on critical analysis. He believed that the key to tackling difficult problems is to think deeply about the fundamental principles involved. By emphasizing such analysis, students and professionals alike can develop a solid conceptual foundation. This understanding allows for more effective communication, as individuals can address underlying key factors contributing to a situation or problem. Breaking Down Complexities Another element of Einstein's method involves breaking down complex problems into smaller, manageable parts. This technique encourages focusing on each subproblem individually, simplifying the task and promoting a sense of cognitive clarity. Consequently, abstract issues become increasingly tangible, which facilitates informed decision-making based on clear evidence, rather than relying on intuition or guesswork. Experimentation and Hypothesis Testing Einstein's commitment to experimentation and hypothesis testing is essential. These processes can provide tangible evidence to support or refute an idea, thereby strengthening the basis for decision-making. The ability to test ideas methodically ensures that solutions are both creative and empirically grounded. This approach also fosters a culture of continuous learning, as individuals can learn from errors or misconceptions to refine their understanding of complex issues. Applicability in Various Fields The versatility of the problem-solving approach makes it well-suited for application across diverse areas of study. From science and engineering to business and social sciences, the skills developed through Einstein's methods enhance practitioners' abilities to analyze and navigate intricate problems. This promotes innovative thinking, heightens adaptability, and ultimately leads to more sustainable and effective solutions. In conclusion, integrating Einstein's problem-solving way of thinking into various fields of study enriches the process of addressing and navigating complex issues. This approach emphasizes critical analysis, simplification of complexities, and experimentation, improving decision-making and fostering learning. By cultivating such skills, professionals and students can develop innovative, adaptable solutions to the multifaceted challenges that arise across disciplines.

Embracing Einstein's approach to problem-solving can greatly enhance the ability to address and navigate complex issues in various fields of study. His method emphasizes critical analysis, breaking down complexities, experimentation, and hypothesis testing. By incorporating these principles into problem-solving processes, individuals can develop a deep understanding of the underlying factors contributing to a problem, simplify complex issues, and make more informed decisions based on evidence. The versatility of this approach allows it to be applied in diverse areas of study, leading to innovative and effective solutions. Overall, integrating Einstein's problem-solving mindset into different fields of study can greatly enhance the process of addressing and navigating complex issues.

In light of Einstein's famous quote on problem-solving and thinking differently, what strategies can be employed to foster a more innovative and effective approach to tackling academic challenges?

**Einstein's Insight on Problem-Solving** Einstein's renowned quote, 'We cannot solve our problems with the same thinking we used when we created them,' suggests a strong need for adopting novel and innovative approaches to address academic challenges. A shift in mindset is crucial to overcoming obstacles and generating original solutions. **Encourage Creative Thinking** One strategy to cultivate innovation comprises fostering a learning environment that encourages creative thinking. By offering opportunities for brainstorming, active discussion, and open-minded questioning, educators can stimulate students to think differently and collaboratively, producing new insights and ideas. **Embrace Diverse Perspectives** Incorporating diverse perspectives is vital to cultivating an effective approach. By bringing together students from differing backgrounds, experiences, and cultures, inventive ideas can emerge. This fusion of viewpoints can spark fresh ideas and challenge established beliefs, promoting innovation. **Promote a Growth Mindset** Adopting a growth mindset is another essential strategy for tackling academic challenges. By emphasizing the importance of grit, perseverance, and flexibility, students become inspired to address problems from different angles, rather than giving up at the first sign of difficulty. With this mindset, failure is perceived as an opportunity for learning and growth, thereby fostering a generation of resilient, innovative problem-solvers. **Integrate Cross-disciplinary Approaches** Lastly, integrating cross-disciplinary approaches to problem-solving can result in more effective innovations. By combining techniques and knowledge from different fields, unexpected solutions may arise. The synthesis of ideas from various academic areas can provide an enriched perspective, fortifying a student's ability to tackle complex challenges. In conclusion, fostering innovation to tackle academic challenges must involve nurturing creative thinking, embracing diverse perspectives, adopting a growth mindset, and integrating cross-disciplinary approaches. By nurturing these qualities, we can instill a sense of curiosity, resilience, and adaptability in students, empowering them to approach challenges with fresh thinking, as Einstein advocated.

In today's rapidly changing world, the ability to think differently, creatively, and innovatively is more important than ever. Albert Einstein's famous quote, 'We cannot solve our problems with the same thinking we used when we created them,' highlights the need for a shift in mindset when it comes to tackling academic challenges. In this article, we will explore strategies that can be employed to foster a more innovative and effective approach to problem-solving in the academic context.One key strategy is to encourage creative thinking among students. By creating a learning environment that provides opportunities for brainstorming, active discussion, and open-minded questioning, educators can stimulate students to think differently and collaboratively. These activities can lead to the generation of new insights and ideas, allowing students to approach academic challenges from fresh angles.Another essential strategy is to embrace diverse perspectives. When students from different backgrounds, experiences, and cultures come together, inventive ideas can emerge. The fusion of viewpoints can challenge established beliefs and spark innovative solutions to academic problems. By encouraging students to appreciate and respect different perspectives, educators can create a space where creativity and innovation thrive.In addition to embracing diversity, promoting a growth mindset is crucial. A growth mindset emphasizes the importance of grit, perseverance, and flexibility. It encourages students to view failure as an opportunity for learning and growth, rather than a roadblock. By instilling this mindset, students are inspired to approach academic challenges with resilience and a willingness to explore different approaches. This mindset fosters a generation of problem-solvers who are not afraid to think outside the box.Furthermore, integrating cross-disciplinary approaches to problem-solving can lead to more effective and innovative solutions. By combining techniques and knowledge from different fields, students can develop unexpected and creative solutions to complex problems. The synthesis of ideas from various academic areas provides a holistic perspective and strengthens students' ability to tackle challenges from multiple angles.In conclusion, fostering innovation and a more effective approach to tackling academic challenges requires nurturing creative thinking, embracing diverse perspectives, promoting a growth mindset, and integrating cross-disciplinary approaches. By incorporating these strategies into educational practices, educators can instill a sense of curiosity, resilience, and adaptability in students. This empowers students to approach challenges with fresh thinking and problem-solving skills, as advocated by Albert Einstein.

What are the primary characteristics of a problem-solving way of thinking, and how can this mindset be cultivated within academic fields?

Key Characteristics of Problem-Solving Thinking The primary characteristics of a problem-solving way of thinking include analytical skills, critical thinking, creativity, adaptability, and perseverance. These traits facilitate the identification and analysis of issues, the generation of innovative solutions, and the tenacious pursuit of success despite challenges. Developing Analytical Skills and Critical Thinking One crucial aspect of cultivating a problem-solving mindset is developing analytical skills and critical thinking. This includes evaluating information with a discerning eye, recognizing patterns and trends, and taking a systematic approach to solving problems. Students can improve these skills by engaging in debates, workshops, and discussions that require them to scrutinize complex and ambiguous concepts. Encouraging Creativity Another important element in fostering a problem-solving mindset is encouraging creativity. Students should be allowed to experiment with various strategies and ideas to find unique, innovative ways to address challenges. By providing a supportive environment where risk-taking and failures are accepted as valuable learning opportunities, educational institutions can help students build the confidence that enables successful problem-solving. Promoting Adaptability Problem-solvers must also possess adaptability, enabling the ability to acknowledge when an approach is ineffective and to revise strategies accordingly. Faculty can help nurture this skill by assigning projects that require flexibility and dynamism, such as interdisciplinary studies, group work, or assignments involving real-world situations that present unanticipated complications. Cultivating Perseverance Lastly, perseverance is a key ingredient to a problem-solving mindset. This trait motivates individuals to pursue resolutions to issues relentlessly despite setbacks and difficulties. Educators can instill this characteristic by providing a challenging academic environment where resilience is necessitated in overcoming obstacles. Integrating Problem-Solving into Academic Fields To successfully cultivate a problem-solving mindset within academic fields, educational institutions must incorporate these key characteristics into their curricula and teaching methodologies. By offering opportunities for the development of analytical skills, critical thinking, creativity, adaptability, and perseverance, academic institutions create well-rounded, capable problem-solvers that thrive in any context.

To integrate problem-solving into academic fields, educators can design courses and assignments that require students to apply these skills. For example, case studies can be used to simulate real-world scenarios where students must analyze data, identify relevant information, and propose solutions. Group projects can also be implemented to foster collaboration and encourage students to collectively solve complex problems.Furthermore, academic institutions can introduce problem-solving workshops, seminars, or extracurricular activities that provide students with practical problem-solving experiences. These opportunities allow students to practice their skills in a supportive environment and receive feedback from experts in the field.In addition, integrating technology into the learning process can enhance problem-solving skills. Utilizing software, virtual simulations, or online platforms can provide students with hands-on experiences and expose them to various problem-solving techniques.To create a problem-solving culture within academic fields, it is essential for educators to lead by example. They should demonstrate problem-solving thinking in their teaching methodologies and encourage students to think critically and creatively. Faculty members can also serve as mentors, providing guidance and support to students as they navigate through challenging academic tasks.Overall, cultivating a problem-solving mindset within academic fields requires a comprehensive approach that includes integrating key characteristics such as analytical skills, critical thinking, creativity, adaptability, and perseverance into the curriculum, providing practical problem-solving experiences, utilizing technology, and fostering a supportive and challenging academic environment. By doing so, educational institutions can prepare students to become successful problem solvers in their respective fields.

How does Einstein's perspective on problem-solving and the necessity of distinct thinking approaches contribute to our understanding of complex issues across various disciplines?

Einstein's Perspective on Problem-Solving Einstein's perspective on problem-solving involves approaching challenges with creativity and flexibility, emphasizing the importance of distinct thinking methods. This view is instrumental in helping us understand and navigate complex issues across diverse fields. Necessity of Distinct Thinking Approaches Einstein's perspective on problem-solving highlights the need for different thinking approaches to tackle complex issues, leading to better outcomes. By encouraging us to think beyond conventional wisdom, it contributes significantly to our ability to solve problems in various disciplines. Cross-Disciplinary Applications Einstein's ideas can be applied to multiple disciplines, giving them the flexibility to address complex issues by adopting innovative thinking processes. For example, in science, these principles can help us break through barriers, develop new technologies, and propel research forward. In the realm of economics, they can foster creative solutions to financial challenges or resource scarcity. Furthermore, in social science, they can lead to better understanding and resolution of societal conflicts. Promoting Critical Thinking Einstein's perspective on problem-solving promotes critical thinking and the development of analytical skills needed to grasp complex concepts. This emphasis on critical thinking is vital to mastering multidimensional issues faced in diverse fields. It inspires curiosity, fostering a spirit of inquiry and encouraging individuals to probe deeper into topics, leading to a more in-depth understanding of the subject matter. Encouraging Collaboration Using distinct thinking approaches also necessitates collaboration, as it encourages experts from different fields to work together towards solving complex problems. Einstein's perspective supports interdisciplinary collaboration, which combines insights from various subject areas, leading to more comprehensive solutions. In conclusion, Einstein's perspective on problem-solving and the need for distinct thinking approaches significantly contribute to our understanding of complex issues across various disciplines. By promoting flexibility, creativity, critical thinking, and collaboration, it creates space for us to develop innovative solutions to the challenges faced in today's rapidly evolving world.

Einstein's perspective on problem-solving involves approaching challenges with creativity and flexibility, emphasizing the importance of distinct thinking methods. This view is instrumental in helping us understand and navigate complex issues across diverse fields. Einstein's ideas can be applied to multiple disciplines, giving them the flexibility to address complex issues by adopting innovative thinking processes. By encouraging us to think beyond conventional wisdom, it contributes significantly to our ability to solve problems in various disciplines.In science, Einstein's principles can help us break through barriers, develop new technologies, and propel research forward. For example, his theory of relativity revolutionized our understanding of space and time. In economics, these principles can foster creative solutions to financial challenges or resource scarcity. By thinking outside the box, economists can develop new models and strategies to address complex economic issues. In social science, Einstein's perspective can lead to a better understanding and resolution of societal conflicts. By approaching these conflicts with distinct thinking approaches, researchers can develop innovative solutions that promote peace and harmony.Einstein's perspective on problem-solving also promotes critical thinking and the development of analytical skills needed to grasp complex concepts. This emphasis on critical thinking is vital to mastering multidimensional issues faced in diverse fields. It inspires curiosity, fostering a spirit of inquiry and encouraging individuals to probe deeper into topics, leading to a more in-depth understanding of the subject matter.Moreover, Einstein's perspective on problem-solving encourages collaboration, as it encourages experts from different fields to work together towards solving complex problems. By combining insights from various subject areas, interdisciplinary collaboration can lead to more comprehensive solutions. For example, in medical research, collaboration between scientists, doctors, and engineers can lead to breakthroughs in treatment and technology.In conclusion, Einstein's perspective on problem-solving and the necessity of distinct thinking approaches contribute greatly to our understanding of complex issues across various disciplines. By promoting flexibility, creativity, critical thinking, and collaboration, it creates space for us to develop innovative solutions to the challenges faced in today's rapidly evolving world.

In the context of Einstein's problem-solving philosophies, how can researchers and academics create an environment conducive to fostering innovative solutions and novel approaches?

Embracing Curiosity and Open-mindedness In line with Einstein's problem-solving philosophies, researchers and academics can foster an environment conducive to innovative solutions by embracing curiosity and promoting open-mindedness. Einstein believed that curiosity driven investigations led to great achievements, stating that 'the important thing is not to stop questioning.' Therefore, cultivating an atmosphere where questions are encouraged, welcomed, and valued can empower individuals to challenge conventional wisdom and search for novel approaches. Adopting a Multidisciplinary Approach To foster innovation within academia's confines, it is essential to promote cross-disciplinary collaborations and non-linear thinking. Einstein's success in understanding the universe's complexities hinged on his ability to draw from various disciplines, merging physics, mathematics, and philosophy. By encouraging researchers to adopt a multidisciplinary approach, academics can higher the probability of transcending traditional boundaries and igniting the intellectual curiosity needed for groundbreaking discoveries. Creating a Supportive Community Developing a community that supports and nurtures creative thinking is crucial to cultivating innovative environments. Einstein famously said, 'Anyone who has never made a mistake has never tried anything new.' As such, researchers and academics must create spaces where individuals can take risks without fear of failure, knowing that their peers and mentors are behind them. Recognizing that failures can lead to valuable learning experiences, such environments can foster a growth mindset and resilience, truly enabling novel ideas to flourish. Prioritizing Diversity and Inclusivity Lastly, nurturing a culture of inclusivity and diversity is paramount to generating innovative solutions. As Einstein emphasized, 'we cannot solve our problems with the same thinking we used when we created them.' By embracing individuals from diverse backgrounds and perspectives, academia can overcome the limitations of insular thinking and access a rich array of ideas, contributing to the generation of pioneering concepts and approaches. In conclusion, fostering innovative solutions and novel approaches within academia aligned with Einstein's problem-solving philosophies involves encouraging curiosity, adopting multidisciplinary thinking, creating supportive communities, and prioritizing diversity and inclusivity. Through these principles, researchers and academics can create environments that spur groundbreaking discoveries, thus advancing human knowledge and understanding.

In the context of Einstein's problem-solving philosophies, researchers and academics can create an environment conducive to fostering innovative solutions and novel approaches by embracing curiosity and open-mindedness. This involves encouraging individuals to ask questions, challenge conventional wisdom, and explore new ideas.Additionally, promoting cross-disciplinary collaborations and non-linear thinking is crucial for fostering innovation within academia. By drawing from various disciplines and merging different perspectives, researchers can transcend traditional boundaries and ignite intellectual curiosity, leading to groundbreaking discoveries.Creating a supportive community that values risk-taking and acknowledges the importance of failures is essential. Researchers and academics must provide spaces where individuals feel comfortable taking risks and knowing that their peers and mentors support them. By recognizing that failures are valuable learning experiences, such environments foster a growth mindset and resilience, allowing novel ideas to flourish.Furthermore, prioritizing diversity and inclusivity is vital for generating innovative solutions. Einstein emphasized that we cannot solve problems with the same thinking that created them. By embracing individuals from diverse backgrounds and perspectives, academia can overcome insular thinking and access a rich array of ideas. This promotes the generation of pioneering concepts and approaches.In conclusion, by embracing curiosity, adopting a multidisciplinary approach, creating supportive communities, and prioritizing diversity and inclusivity, researchers and academics can foster an environment conducive to innovative solutions and novel approaches. These principles enable groundbreaking discoveries and advancements in human knowledge and understanding.

What are the core principles of a problem-solving way of thinking, and how can they be implemented in academic research methodologies?

Core Principles of Problem-Solving Thinking The core principles of a problem-solving way of thinking encompass understanding the problem, devising a plan, implementing the solution, and evaluating the results. Integrating these principles into academic research methodologies enhances the research process by promoting clarity, offering direction, and enabling researchers to ensure the validity of their findings. Understanding the Problem In academic research, understanding the problem involves clearly defining the research question or hypothesis, specifying the objectives, and identifying the desired outcomes. This step is crucial as it allows researchers to gain a comprehensive understanding of the issue at hand, enabling them to make well-informed decisions throughout the research process. Devising a Plan Devising a plan requires the researcher to outline a systematic approach to collecting and analyzing data. They must decide on the research design, select appropriate data collection methods, and establish the sampling technique. By creating a detailed and structured plan, researchers ensure that they are equipped to address the research question effectively. Implementing the Solution Carrying out the planned research activities is crucial for generating empirical evidence to support or refute the research hypothesis. This phase involves data collection, data analysis, and interpretation of results. Researchers must adhere to ethical guidelines and maintain objectivity, ensuring the validity and reliability of their findings. Evaluating the Results The final step in the problem-solving way of thinking is evaluating the results. Researchers must draw conclusions based on the findings, discuss the implications of the results, and consider limitations and potential areas for further inquiry. This process allows researchers to assess the impact of their work and identify possible improvements for future iterations of their research. Implementing Problem-Solving Thinking in Academic Research Incorporating problem-solving thinking into academic research methodologies bolsters the quality of research by providing a structured, systematic, and ethical approach to addressing complex issues. By fostering a deeper understanding of the problem, devising a solid plan, implementing the solution, and evaluating the results, researchers can cultivate a rigorous and robust research process.

Researchers can implement problem-solving thinking in academic research methodologies by following these steps:1. Clearly define the research question or hypothesis: Researchers should start by clearly defining the problem they are seeking to address. This involves identifying the research question or hypothesis and specifying the objectives they aim to achieve.2. Identify desired outcomes: Researchers need to determine the desired outcomes of their research. This helps in establishing the criteria for success and ensuring that the research is focused on achieving specific goals.3. Develop a systematic plan: Researchers should develop a structured plan that outlines the steps they will take to address the research question. This plan should include details on the research design, data collection methods, sampling technique, and analysis procedures.4. Collect and analyze data: Researchers need to collect and analyze relevant data to generate empirical evidence. They should select appropriate data collection methods, such as surveys, interviews, or experiments, and ensure that the data collected is reliable and valid. The analysis of the data should be conducted using appropriate statistical techniques or qualitative methods, depending on the nature of the research.5. Interpret the results: Researchers must interpret the results of their analysis and draw conclusions based on the findings. They should discuss the implications of the results and relate them back to the research question or hypothesis. It is essential to remain objective and consider any limitations or potential biases that may have influenced the findings.6. Evaluate the impact and limitations: Researchers should evaluate the impact of their research by considering its implications and potential contributions to the field. They should also identify any limitations or areas for further investigation. This critical evaluation helps in identifying potential improvements for future research iterations.By integrating problem-solving thinking into academic research methodologies, researchers can enhance the quality and rigor of their work. It provides a structured and systematic approach to addressing research questions, ensuring that researchers can effectively analyze and interpret data, and draw meaningful conclusions. This approach also ensures that research is conducted ethically, following established guidelines and principles.

How did Einstein's perspective on problem-solving influence the development of his groundbreaking theories, and what insights can be gleaned for contemporary researchers?

Einstein's Problem-Solving Process Albert Einstein's innovative problem-solving approach played a pivotal role in shaping his groundbreaking theories, which subsequently transformed the landscape of modern physics. His exceptional methodology offers valuable insights for contemporary researchers, encouraging them to think beyond the conventional boundaries and embrace the power of imagination. Embracing Thought Experiments Remarkably, Einstein relied on thought experiments, where he envisioned hypothetical situations that helped him develop an intuitive understanding of abstract concepts. These mental explorations allowed him to refine his ideas before undertaking a mathematical formulation, as seen in his development of the General Theory of Relativity. Carrying out such thought experiments, contemporary researchers can stimulate creativity and gain new insights into complex issues. The Role of Intuition Einstein strongly believed in the power of intuition, which guided him in formulating and testing his theories. He once stated, 'There is no logical way to the discovery of the essential nature of the world. There is only the way of intuition.' This emphasis on intuitive thinking encourages contemporary researchers to trust their instincts and engage in hunch-driven exploration, which leads to groundbreaking discoveries. Overcoming Preconceived Notions A significant aspect of Einstein's problem-solving approach was his ability to question and dismantle pre-existing beliefs about the physical world. He challenged the long-held assumption that space and time were fixed entities, proposing the radical idea of space-time curvature in his General Theory of Relativity. Such tenacity in questioning established norms provides a valuable lesson for contemporary researchers to challenge the status quo and seek scientific advancement. Adopting an Interdisciplinary Approach Einstein's remarkable range of interests spanned across diverse fields, including philosophy, politics, and music. His exposure to different disciplines allowed him to synthesize ideas and view problems from multiple perspectives, contributing to his scientific breakthroughs. Contemporary researchers can benefit from adopting an interdisciplinary approach to problem-solving, fostering innovative thinking patterns and tapping into previously untapped sources of knowledge. In conclusion, Einstein's problem-solving approach embodies the essence of innovative thinking within the scientific realm. By embracing thought experiments, valuing intuition, questioning pre-existing beliefs, and fostering interdisciplinary thinking, contemporary researchers can make significant strides in their quest for knowledge and the development of novel theories.

Albert Einstein's unique perspective on problem-solving greatly influenced the development of his groundbreaking theories and continues to provide valuable insights for contemporary researchers. One key aspect of Einstein's problem-solving process was his use of thought experiments. He would envision hypothetical situations to gain a deeper understanding of abstract concepts before delving into mathematical formulations. This approach allowed him to refine his ideas and explore new possibilities.Contemporary researchers can also benefit from using thought experiments as a means to stimulate creativity and gain fresh insights into complex issues. By mentally exploring different scenarios and possibilities, researchers can break free from conventional boundaries and discover novel solutions.Another important element of Einstein's problem-solving process was his trust in intuition. He believed that there was no logical path to discovering the essential nature of the world and that intuition played a significant role in formulating and testing theories. Researchers today can learn from this perspective and embrace hunch-driven exploration, allowing their instincts to guide them towards groundbreaking discoveries.Furthermore, Einstein was known for challenging preconceived notions and established beliefs. He questioned the notion of fixed space and time and proposed the idea of space-time curvature in his General Theory of Relativity. This rebellious spirit serves as a valuable lesson for contemporary researchers to challenge the status quo and pursue scientific advancements by questioning established norms.Einstein's interdisciplinary approach also played a crucial role in his problem-solving process. He had a wide range of interests, including philosophy, politics, and music, which allowed him to synthesize ideas and view problems from multiple perspectives. This interdisciplinary thinking contributed to his scientific breakthroughs and provided him with unique insights. Today, researchers can adopt a similar approach by exploring different fields and incorporating diverse perspectives into their own work. This fosters innovative thinking patterns and opens up previously untapped sources of knowledge.In conclusion, Einstein's problem-solving process had a profound impact on the development of his groundbreaking theories. His use of thought experiments, trust in intuition, inclination to challenge preconceived notions, and interdisciplinary approach all provide valuable insights for contemporary researchers. By embracing these principles, researchers can make significant strides in their pursuit of knowledge and the development of novel theories.

In the context of Einstein's belief that we cannot solve problems with the same thinking that created them, what are some strategies for cultivating a transformative mindset in academic research and problem-solving?

Redefining the Inquiry Process One crucial strategy for cultivating a transformative mindset in academic research and problem-solving is redefining the inquiry process. Researchers ought to employ intellectual curiosity and reflexivity in order to question pre-existing assumptions, design innovative research questions, and pursue alternative research methods. This allows scholars to critically evaluate their own work, as well as that of others, creating more effective and inclusive academic practices. Embracing Interdisciplinarity Another essential approach to fostering transformative thinking in academia is embracing interdisciplinarity. By actively seeking connections and collaborations across various disciplines, researchers gain a broader contextual understanding of their subject matter. Drawing on insights and methodologies from multiple fields exposes academics to diverse perspectives, fostering creative and innovative solutions to critical problems. Encouraging Divergent Thinking Promoting divergent thinking is an essential step for cultivating a transformative mindset. Divergent thinking involves considering multiple possibilities and solutions to complex issues simultaneously. Encouraging this approach in academic research and problem-solving fosters a willingness to take risks, tolerate ambiguity, and tolerate uncertainty. Developing these individual attributes is essential for approaching challenges with an open mind, embracing novel ideas, and transcending traditional thought paradigms. Contextualizing Knowledge Production To cultivate a transformative mindset, academics must recognize the need for contextualizing knowledge production. Acknowledging the social, political, and historical contexts within which research is conducted enables researchers to challenge dominant paradigms and open doors for alternative interpretations. Additionally, contextualizing knowledge production contributes to tackling global issues by foregrounding the role of diverse thinkers and their respective cultural contributions. Adopting an Experiential Learning Approach Lastly, adopting an experiential learning approach in academic research and problem-solving is crucial for fostering transformative mentalities. Experiential learning emphasizes direct, hands-on experiences and practical applications, allowing researchers to challenge their worldviews and foster personal growth. Implementing this strategy enables individuals to actively build, evaluate and modify their assumptions and beliefs, leading to transformative learning experiences. In conclusion, cultivating a transformative mindset in academic research and problem-solving requires multiple shifts in thinking and practice. By redefining the inquiry process, embracing interdisciplinarity, encouraging divergent thinking, contextualizing knowledge production, and adopting an experiential learning approach, researchers can transcend traditional thought patterns and create innovative solutions that align with Einstein's belief in thinking differently to solve complex problems.

The strategies mentioned above are crucial for fostering transformative thinking and promoting groundbreaking research in academic settings. By embracing these approaches, scholars can challenge existing paradigms, generate fresh perspectives, and make meaningful contributions to their field of study. Implementing these strategies requires a commitment to intellectual curiosity, interdisciplinary collaboration, and constant self-reflection. By adopting a transformative mindset, researchers can effectively tackle complex problems and contribute to the advancement of knowledge.

What are the five ways of developing problem-solving skills?

Developing Deep Understanding The development of problem-solving skills starts by having a deep understanding of a problem. This involves identifying the problem and considering its root causes. Use critical thinking skills to dissect complex problems. Consider assumptions, evaluate arguments, and understand logical connections between ideas. Practicing Diligence Secondly, practice diligence in addressing problems. Patience and perseverance play vital roles in problem-solving. The willingness to revise and refine your work significantly improves problem-solving skills. Effort could make the difference between successful conclusions and incomplete solutions. Adopting a Systematic Approach Thirdly, adopt a systematic approach when solving problems. Systems help to create order and structure. They support the meticulous examination of different solutions and their impacts. It is essential to explore all possible solutions while designing optimum outcomes. Incorporating Creative Thinking Fourthly, incorporate creative thinking into your problem-solving toolkit. Unconventional thinking opens the door to innovative solutions. It facilitates the brainstorming process, generating novel ideas and abstract concepts. Remember: thinking outside the box often uncovers optimal solutions. Learning from Mistakes Lastly, embrace mistakes as learning opportunities. Reflect upon failures and strive to understand what went wrong. This process enhances decision-making abilities, enriches knowledge, and builds resilience. Continuous learning remains vital for improving problem-solving skills. In closing, developing problem-solving skills involves deep understanding, practicing diligence, adopting a systematic approach, incorporating creative thinking, and learning from mistakes. These strategies foster resilience, innovation, and efficiency in problem-solving.

The development of problem-solving skills is an essential aspect of personal and professional growth. Having strong problem-solving skills enables individuals to tackle challenges and find effective solutions. While there are various ways to develop problem-solving skills, here are five key strategies that can help enhance this important ability.The first strategy is to develop a deep understanding of the problem at hand. This involves more than just identifying the problem; it requires delving into its root causes. Critical thinking skills come into play as you dissect complex problems, challenge assumptions, evaluate arguments, and establish logical connections between ideas. By developing a deep understanding of the problem, you lay a solid foundation for finding effective solutions.The second strategy is to practice diligence in addressing problems. Patience and perseverance are crucial in problem-solving. It is essential to be willing to revise and refine your work, as this significantly improves problem-solving skills. Putting in the effort can be the difference between achieving successful conclusions and leaving problems with incomplete solutions. By practicing diligence, you develop the resilience and determination necessary to overcome obstacles.The third strategy is to adopt a systematic approach when solving problems. Creating order and structure through the use of systems can greatly enhance problem-solving abilities. A systematic approach helps in the meticulous examination of different solutions and their potential impacts. It allows for a thorough exploration of all possible options, leading to the design of optimum outcomes. By adopting a systematic approach, you become more efficient and effective in problem-solving.The fourth strategy is to incorporate creative thinking into your problem-solving toolkit. Creative thinking encourages unconventional and innovative solutions. It involves thinking outside the box, exploring novel ideas, and considering abstract concepts. By incorporating creative thinking, you can tap into your imagination and come up with fresh perspectives that may lead to optimal solutions. Creative thinking stimulates innovation and opens up new possibilities.The final strategy is to learn from mistakes. Embracing mistakes as learning opportunities allows for personal growth and improvement. Reflecting upon failures and understanding what went wrong enhances decision-making abilities. It also enriches knowledge and builds resilience. By continuously learning from mistakes, you become better equipped to handle future challenges and solve problems more effectively.In conclusion, the development of problem-solving skills involves deep understanding, practicing diligence, adopting a systematic approach, incorporating creative thinking, and learning from mistakes. These strategies contribute to resilience, innovation, and efficiency in problem-solving. By honing these skills, individuals can enhance their ability to tackle challenges and find successful solutions.

Did Einstein say we can't solve problems by using the same kind of thinking we used when we created them?

Interpreting Einstein's View A widely attributed quote to Einstein says that we cannot solve problems by using the same kind of thinking we used when we created them. However, despite its popularity, no documented evidence exists that the scientist actually verbalized or wrote this statement. Examining Its Authenticity While numerous online platforms and motivational speakers commonly attribute this quote to Einstein, no primary sources corroborate its authenticity. Several quote databases and collections of Einstein’s writings and speeches do not include this sentence. Possible Misinterpretation It is plausible that the statement is a misinterpretation or a paraphrase of Einstein’s actual beliefs. Einstein did emphasize the importance of innovative thinking and radical approaches to scientific breakthroughs in numerous instances throughout his career. Exploration of Similar Quotes Quotations with similar sentiments can be found in Einstein’s documented statements. For example, he once said, 'The true sign of intelligence is not knowledge but imagination.' This quote reflects the same underlying principle of seeking novel approaches to problems. Conclusion: Einsteins Perspective In conclusion, while Einstein might not have said the exact words, it is clear that he advocated for innovative thinking to solve complex problems. By embracing change and fostering curiosity, we can challenge pre-existing systems and ideologies to create effective solutions.

What are the thinking and problem-solving skills?

Understanding Thinking and Problem-Solving Skills Thinking skills denote our mental abilities to reason, make decisions, and create fresh ideas. Critical thinking involves analysing and critically evaluating information while creative thinking refers to generating innovative solutions. Role of Creative Thinking Creative thinking employs our imagination to formulate new concepts. It's pivotal in designing unique solutions to complex problems. These skills aid us in perceiving situations from varied perspectives and exploring innovative approaches. Importance of Critical Thinking Critical thinking is the process of systematically analyzing a complex situation by pinpointing assumptions, evaluating arguments, and drawing conclusions. It helps us understand the conceptual framework of an issue and draw reasoned conclusions about it. It's crucial in making informed decisions in daily life. Problem-Solving Skills Defined Problem-solving skills are a range of different skills that help us solve problems or challenge. These may include analytical thinking, communication skills, creativity, research, and decision-making abilities. They help us break down problems into smaller, more manageable parts. Value of Problem-Solving Skills Effective problem-solving implies recognizing a problem, understanding the nature of the problem, exploring possible solutions, implementing a solution, and reviewing the results. These skills are crucial in all aspects of life, from personal issues to professional tasks. In conclusion, thinking and problem-solving skills are integral to our daily interactions and decision-making processes. Developing these skills equips us to navigate complex situations and propose effective solutions. Therefore, they are highly valued in academic, personal and professional domains.

Thinking and problem-solving skills are essential cognitive abilities that enable individuals to analyze, evaluate, and find solutions to various challenges they encounter in their daily lives. While creative thinking involves the generation of new ideas and innovative solutions, critical thinking focuses on analyzing information and drawing sound conclusions. Both these skills play a vital role in problem-solving.Creative thinking is crucial in designing unique solutions for complex problems. It allows individuals to tap into their imagination and come up with fresh concepts that can transform the way problems are approached. By perceiving situations from different perspectives and exploring innovative approaches, creative thinking enables individuals to find unconventional solutions that others may not have considered.On the other hand, critical thinking involves systematically analyzing complex situations by identifying assumptions, evaluating arguments, and drawing logical conclusions. It helps individuals understand the underlying concepts and frameworks of problems, enabling them to make informed decisions. Critical thinking is particularly important in daily life, as it allows individuals to evaluate information objectively, avoid biases, and arrive at rational judgments.Problem-solving skills encompass a range of different abilities that aid in resolving problems and challenges. These skills may include analytical thinking, effective communication, creativity, research, and decision-making. When faced with a problem, individuals with strong problem-solving skills can break it down into smaller, more manageable parts. They can then apply their analytical thinking skills to evaluate the problem and generate potential solutions. Effective problem-solving involves recognizing the problem, understanding its nature, exploring different solutions, implementing the chosen solution, and reviewing the results.The value of problem-solving skills extends beyond personal issues and reaches into professional domains as well. In the workplace, individuals with strong problem-solving abilities are sought after because they can identify issues, propose effective solutions, and navigate unforeseen challenges. Employers value employees who can utilize their problem-solving skills to find innovative ways to improve productivity and overcome obstacles.In conclusion, thinking and problem-solving skills are fundamental to our daily interactions and decision-making processes. Developing these skills equips individuals to navigate complex situations, propose effective solutions, and contribute positively in various domains of life. By honing these skills, individuals enhance their ability to think critically, generate creative solutions, and effectively solve problems, making them invaluable assets in academic, personal, and professional endeavors.

Yu Payne is an American professional who believes in personal growth. After studying The Art & Science of Transformational from Erickson College, she continuously seeks out new trainings to improve herself. She has been producing content for the IIENSTITU Blog since 2021. Her work has been featured on various platforms, including but not limited to: ThriveGlobal, TinyBuddha, and Addicted2Success. Yu aspires to help others reach their full potential and live their best lives.

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What are Problem Solving Skills?

A man in a black suit and tie is sitting in a brown chair, next to a large cellphone. He has a serious expression on his face, and is looking straight ahead. On the phone, a white letter 'O' is visible on a black background. To the right of the man, a woman wearing a bright yellow suit is standing. She has long hair, a white turtleneck, and a black jacket. Further to the right is a close-up of a plant. In the background, a person wearing high heels is visible. All the elements of the scene come together to create a captivating image.

3 Apps To Help Improve Problem Solving Skills

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How To Improve Your Problem-Solving Skills

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Improve Your Critical Thinking and Problem Solving Skills

A woman is sitting at a desk with a laptop in front of her. She is wearing a white shirt and glasses, and is looking directly at the computer screen. Her right hand is resting on the keyboard, and a finger of her left hand is raised in the air. On the laptop screen, there is a white letter 'O' on a black background. The background of the desk is a mesh pattern, and the surroundings are blurry. The woman appears to be focused and engaged in her work.

7 Problem Solving Skills You Need to Succeed

This image features a light bulb against a black background. The bulb is illuminated and brightly shining, with a clear focus on the bulb itself. A woman is featured in the background wearing a white turtleneck and black jacket. The image also includes a close-up of a machine, and a black screen with numbers and letters. Additionally, three white letter Os are present on the black background, with each having a distinct position. Lastly, the image contains a screenshot of a black and white screen. All of the elements combined create a detailed and unique image that can be used as part of an image caption dataset.

Edison's 99%: Problem Solving Skills

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How To Become a Great Problem Solver?

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A Problem Solving Method: Brainstorming

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What It Takes to Think Deeply About Complex Problems

Tony Schwartz

Three ways to embrace a more nuanced, spacious perspective.

The problems we’re facing often seem as intractable as they do complex. But as Albert Einstein famously observed, “We cannot solve our problems with the same level of thinking that created them.” So what does it take to increase the complexity of our thinking? To cultivate a more nuanced, spacious perspective, start by challenging your convictions. Ask yourself, “What am I not seeing here?” and “What else might be true?” Second, do your most challenging task first every day, when your mind is fresh and before distractions arise. And third, pay attention to how you’re feeling. Embracing complexity means learning to better manage tough emotions like fear and anger.

The problems we’re facing often seem as complex as they do intractable. And as Albert Einstein is often quoted as saying, “We cannot solve our problems with the same level of thinking that created them.” So what does it take to increase the complexity of our thinking?

Tony Schwartz is the CEO of The Energy Project and the author of The Way We’re Working Isn’t Working . Become a fan of The Energy Project on Facebook .

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Albert Einstein Quotes About Problem Solving
A clever person solves a problem. A wise person avoids it. Albert Einstein. Inspirational, Wise, Spiritual. No problem can be solved from the same level of consciousness that created it. Albert Einstein. Love, Inspirational, Life. It's not that I'm so smart, it's just that I stay with problems longer. Albert Einstein.
I Would Spend 55 Minutes Defining the Problem and ...
Einstein is reported to have said that if he only had one hour to solve a problem he would spend 55 minutes defining the problem and the remaining 5 minutes solving it routinely. In 1989 "The Practical Guide to Joint Ventures and Corporate Alliances" was published, and the author presented an instance attributed to Einstein.
Albert Einstein: 'We cannot solve our problems with the same thinking
By consciously adopting a growth mindset and exploring different approaches, we can pave the way for personal transformation and overcome the challenges that hinder our progress.In conclusion, Albert Einstein's quote serves as a powerful reminder that true problem-solving requires a departure from the very thinking that created those problems.
Quote by Albert Einstein: "If I had an hour to solve a problem I'd
Albert Einstein — 'If I had an hour to solve a problem I'd spend 55 minutes thinking about the problem and 5 minutes thinking about solutions.' ... Albert Einstein > Quotes > Quotable Quote . Quotes are added by the Goodreads community and are not verified by Goodreads.
Albert Einstein
Believe you can and you're halfway there. With the new day comes new strength and new thoughts. A lie gets halfway around the world before the truth has a chance to get its pants on. "We cannot solve our problems with the same..." - Albert Einstein quotes from BrainyQuote.com.
35 Brilliant Albert Einstein Quotes
Learn from the mind of a true genius with these 35 Albert Einstein quotes on life, imagination, science and creativity. Find out how he viewed the world, his passion for social justice, and his insights on the theory of relativity and more.
Albert Einstein
A leader is one who knows the way, goes the way, and shows the way. Some people die at 25 and aren't buried until 75. Yesterday is not ours to recover, but tomorrow is ours to win or lose. "No problem can be solved from the same level..." - Albert Einstein quotes from BrainyQuote.com.
Albert Einstein Quotes Problem Solving 2024
Einstein suggests that to solve a problem, we need to change our mindset and approach. "The world as we have created it is a process of our thinking. It cannot be changed without changing our thinking.". This quote underscores the power of our thoughts in shaping our reality and the necessity of changing our thinking to bring about change.
Albert Einstein: 'It's not that I'm so smart, it's just that I stay
At first glance, it may seem like a simple statement about perseverance and dedication towards problem-solving. Einstein acknowledges that his intelligence alone is not what sets him apart, but rather his willingness to persist and delve deeper into the complexities of problems that come his way.This quote emphasizes the importance of ...
Albert Einstein
Insanity: doing the same thing over and over again and expecting different results. Unknown. To be is to do. Immanuel Kant. A gem cannot be polished without friction, nor a man perfected without trials. Lucius Annaeus Seneca. "Intellectuals solve problems, geniuses..." - Albert Einstein quotes from BrainyQuote.com.
Quote by Albert Einstein: "A clever person solves a problem. A wise
Albert Einstein — 'A clever person solves a problem. A wise person avoids it.'.
Einstein's Secret to Effective Problem-Solving
by philmckinney. Albert Einstein once said, "If I had an hour to solve a problem, I'd spend 55 minutes thinking about the problem and five minutes thinking about solutions.". This quote is more than just a clever remark; it encapsulates a fundamental truth about problem-solving that many overlook. It emphasizes the importance of deeply ...
20 Insightful Albert Einstein Quotes That Will Change Your ...
Logic will get you from A to B. Imagination will take you everywhere. Albert Einstein. Never give up on what you really want to do. The person with big dreams is more powerful than the one with all the facts. Albert Einstein. Weak people revenge. Strong people forgive. Intelligent people ignore.
Albert Einstein
In The New Quotable Einstein (2005), editor Alice Calaprice suggests that two quotes attributed to Einstein which she could not find sources for, "The significant problems we face cannot be solved at the same level of thinking we were at when we created them" and "The world we have created today as a result of our thinking thus far has problems ...
Einstein's Problem-Solving Skills: 5 Ways to Think
Creativity in Problem Solving: Emphasized the need for thinking differently in solving problems. Promotes innovative approaches and solutions in problem-solving. Trust in intuition: Encouraged listening to and trusting one's intuition in the problem-solving process. Allows uncovering of solutions that might not be immediately apparent.
Quote by Albert Einstein: "We can not solve our problems with the same
Albert Einstein — 'We can not solve our problems with the same level of thinking that created them' ... Albert Einstein > Quotes > Quotable Quote . Quotes are added by the Goodreads community and are not verified by Goodreads. "We can not solve our problems with the same level of thinking that created them" ...
The Third Critical Step In Problem Solving That Einstein Missed
The Three Stages of Problem Solving. Next time you go to solve a problem, whether large or small, personal or professional, allot time to all three stages and see what happens. 1. Set the Stage ...
3 Lessons from Albert Einstein on Problem Solving
Einstein's principles prove useful to solve problems better. Here are 3 of them: #1. "It's not that I'm so smart, it's just that I stay with problems longer.". We try to get rid of a ...
Quote by Albert Einstein: "If I had an hour to solve a problem and my
Apr 20, 2019 05:18PM. Cat. 272 books. view quotes. Mar 02, 2017 02:49AM. Albert Einstein — 'If I had an hour to solve a problem and my life depended on the solution, I would spend the first 55 minutes determining the proper qu...
What It Takes to Think Deeply About Complex Problems
And third, pay attention to how you're feeling. Embracing complexity means learning to better manage tough emotions like fear and anger. The problems we're facing often seem as complex as they ...
Quote by Albert Einstein: "You can never solve a problem on the level
946 likes. Albert Einstein — 'You can never solve a problem on the level on which it was created.'.
Quote by Albert Einstein: "Problems cannot be solved with the same mind
1 book. view quotes. Feb 28, 2014 08:12PM. « previous 1 2 next ». Albert Einstein — 'Problems cannot be solved with the same mind set that created them.'.