设为首页】【收藏本站】【繁體

《宗教沉思录》

上传: 郭国汀 | 发布: 2011-4-3 18:40 | 作者: 郭国汀 | 来源: 天易出版社 | 查看: 0

24、爱因斯坦宗教上帝相关言论选译

24、爱因斯坦宗教上帝相关言论选译

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

 

爱因斯坦是全球公认的最伟大的科学家之一,他的理性思维远远超出普通人类,可以说他肯定是人类有史以来最聪慧的人,因此他的宗教上帝观念有着 极为重要的意义与价值。有关爱氏宗教上帝观,中文世界几无任何译著,只有零星片断,而英文世界研究爱氏宗教上帝观的论文与资料可谓汗牛充栋。日前我曾选译 部分爱氏宗教上帝相关言论,受到读者的欢迎与肯定,兹根据《五十位诺贝尔奖获得者的上帝观》补译如下爱氏宗教上帝言论,供有兴趣的朋友们参考与鉴赏。当代 中国人在中共六十年极权专制暴政强制洗脑下,几乎皆成为极度无知且狂妄的宗教上帝盲,即便不少知名自由主义文化人,和著名民运人士也不乏典型的宗教上帝 盲。因此爱氏的宗教上帝观,确实有助于我们克服犹如井底之蛙的视野与偏见。


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

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

 

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


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

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


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

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


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

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


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

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


“Everyone whois seriously involved in the pursuit of science becomesconvinced that a Spiritis manifest in the laws of the universe – aSpirit vastly superior to that ofman, and one in the face of which wewith our modest powers must feel humble.In this way the pursuit ofscience leads to a religious feeling of a specialsort, which is indeedquite different from the religiosity of someone morenaive.” (Einstein1936, as cited in Dukas and Hoffmann, Albert Einstein: TheHuman Side, Princeton University Press, 1979, 33).

6.
人们越是深入了解自然的奥秘,也就对上帝越崇敬。


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

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


“Themostbeautiful and most profound emotion we can experience is thesensation of themystical. It is the sowe of all true science. He towhom this emotion is astranger, who can no longer stand rapt in awe, isas good as dead. That deeplyemotional conviction of the presence of asuperior Reasoning Power, which isrevealed in the incomprehensibleUniverse, forms my idea of God.” (Einstein, ascited in Libby Anfinsen1995).

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


“Myreligiosityconsists in a humble admiration of the infinitely superiorSpirit that revealsitself in the little that we, with our weak andtransitory understanding, cancomprehend of reality.” (Einstein 1936, ascited in Dukas and Hoffmann 1979,66).

9.
我越深入研究科学就越相信上帝。


“The more Istudy science the more I believe in God.” (Einstein, as cited in Holt 1997).

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


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

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


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

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


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

13.
对狂热的无神论者爱因斯坦指出:那些狂热的无神论者与那些偏狭的宗教盲信者一样基于相同的原因同样地不宽容.他们就象那些经过艰苦的斗争业已摆脱奴役却仍然感受着锁链的沉重的奴隶.他们是那些怨恨传统的人民的鸦片的可怜的人,无法忍受音乐优美的韵律。自然的神奇并不因为某人无法用人类的道德和目标的标准衡量而变得平淡无奇.


Concerningthefanatical atheists Einstein pointed out: “Then there are thefanatical atheistswhose intolerance is of the same kind as theintolerance of the religiousfanatics and comes from the same source.They are like slaves who are stillfeeling the weight of their chainswhich they have thrown off after hardstruggle. They are creatures who –in their grudge against the traditional‘opium for the people’ – cannotbear the music of the spheres. The Wonder ofnature does not becomesmaller because one cannot measure it by the standardsof human moraland human aims.” (Einstein, as cited in Max Jammer, Einsteinand Religion: Physics and Theology, Princeton University Press, 2002, 97).

14.
真正的宗教乃是用全身心、灵魂及善行和美德投入的真实的生活.


“Truereligionis real living – living with all one’s soul, with all one’sgoodness andrighteousness” (Einstein, as cited in Garbedian 1939, 267).

15.
与宗教感情相似,可以肯定,对世界的理性或理解的坚定信仰是所有科学工作更高层次的原因.此种坚定的信仰,是一种有赖于深沉的感情的信仰。一个在经验世界中揭示出它本身的高级精神、神灵,代表了我的上帝概念.


“Certainit isthat a conviction, akin to religious feeling, of the rationalityorintelligibility of the world lies behind all scientific work of ahigher order
… This firmbelief, abelief bound up with deep feeling, in a superior Mind thatrevealsitself in the world of experience, represents my conception ofGod.” (Einstein1973, 255).

16.
艰苦的智力工作和研究上帝的性质乃是引导我克服生活中所有困难的天使,她赋予了我慰借、力量和不妥协的严格的精密性。


“Strenuousintellectualwork and the study of God’s Nature are the angels that will leadmethrough all the troubles of this life with consolation, strength,anduncompromising rigor.” (Einstein, as cited in Calaprice 2000, ch.1).

17.
爱因斯坦对耶苏基督的态度是在19291026日接受采访时表述的,这位伟大的科学家在接受美国杂志《周六晚间邮刊》采访时记者问:在何种程度上你受到基督教的影响?

爱氏答:自孩童时代我便受到圣经和塔木德经的教导。我是一个犹太教徒,但是我却对基督这个闪光人物着迷。


记者问:你是否读过Emil Ludwig的耶苏传记?


爱氏答:Emil Ludwig笔下的耶苏过于浅薄。对于文学家的笔而言无论其写作枝艺有多么高超,耶苏是过于巨大了。没有人能够用一个“bon mot”来描述基督。

记者问:你是否接受耶苏的史实?

爱氏答:毫无疑问!没有人读过福音书却不能感受耶苏的实际存在。他生动的个性脉动在整部福音书的字里行间。他的生活是真实可信的(没有神话注满此种生活)。

18
.就人类心灵不足以深刻地理解宇宙的和谐(即自然规律)而言,我的感情是宗教性的.,Myfeeling is religious insofar as I am imbued with tile consciousness of theinsufficiency of the human mind to
understandmore deeply the harmony of the Universe which we try to formulate as "lawsof nature."—Letter to Beatrice Frohlich, December 17, 1952; Einstein Archive59-797


19
.爱因斯坦在给A.Chapple信中说:我认为社会之友宗教团体(即贵格派基督教)具有最高的道德水准。据我所知,他们从未与邪恶(势力)妥协,并总是以他们的良心作为行动指南。特别是在国际生活中,依我看,他们的影响非常有益也十分有效。由此可见爱氏对宗教的赞赏立场。


I considerthe Society of Friends the religious community which has thehighest moral standards. As far as I know, they have nevermade evil compromises and are always guided by their conscience.In international life, especially, their influence seems to me very beneficialandeffective.—Letter to A. Chapple, Australia, February 23,1954;EinsteinArchive 59-405; also quoted in Nathan and Norden, Einsteinon Peace P.510


20
.爱因斯坦临死前最后一次谈话明确说,如果我不是犹太教徒的话,我会成为贵格教徒。(贵格教是基督教的一个称做社会之友教派).在接受William Hermanns 采访时他说:我不能接受任何基于恐惧生命或害怕死亡或盲目信仰的上帝概念。我无法向你证明不存在人身上帝,但如果我证明他,我就是个骗子。


“If I were not a Jew
I would be a Quaker.” And in aninterview with Professor William Hermanns, he said: “I cannot accept anyconcept of God based on the fear of life or the fear of death or blind faith. Icannot prove to you that there is no personal God, but if I were to speak of himI would be a liar.”         
   
   
21
   爱因斯坦论上帝及灵魂:我不能想象一个奖赏和惩罚他的创造物的或有某种与我们自已拥有的经验那样的意志的上帝,我既不能也无法设想某个个体在他的身体 死亡后继续活着。让脆弱的灵魂,从害怕或荒谬的自我主义变成钟爱此种思想吧。我对能探查永恒生命的奥秘,认识和瞥见现存世界绝妙的结构,及致力于尽力理解 自然本身显示的部分(微不足道的)理性感到满足

I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts. I am satisfied with the mystery of the eternity of life and with the awareness and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature. (Albert Einstein, The World as I See It)
   
 
吾以为爱氏的灵魂观未必正确,这可能与爱氏缺乏灵觉、没有灵感经验有关,也与他并未认识到人的本质究竟何在?人生究竟有何意义?南郭自19842 始即以为人的灵魂不灭,转世轮回因果报应是真实的。当时实质上我被神灵附体,思想极活跃,对人生宇宙有非常深的思考。当时思考的结论是:宇宙的本质乃是 爱,人的灵魂与物质不灭定律,能量守恒定律一样不灭守恒。
   
   
爱因斯坦早期论及宗教时认为宗教可有可无,但他后期及晚年显然偏向于赞同宗教信仰的教化作用:一个人的伦理行为实际上应当基于同情,教育,和社会关系 与需要;宗教基础并非必需.如果人不得不由于害怕死后受到惩罚或期望得到奖赏而限制自已的话,人确实将处于可怜的境地” .

A man's ethical behaviour 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 hope of reward after death. (Albert Einstein, "Religion and Science", New York Times Magazine, 9 November 1930)
   
22
   “科学研究乃基于任何事物的发展都是取决于自然规律的观念,因此人们的行动依此为指南。由于这个原因,一个研究科学家,几乎不可能倾向于相信通过祈祷,亦即通过向某种超自然的存在诉愿可以影响某一事件

Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the action of people. For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, i.e. by a wish addressed to a Supernatural Being. (Albert Einstein, 1936, The Human Side. Responding to a child who wrote and asked if scientists pray.)
   
23
   爱因斯坦论上帝:我不相信人的肉身上帝,对此我从不否认并已清楚地表达了此点。对我而言如果有什么能称做宗教的话,那就是对我们的科学所能够揭示的这 个世界的结构的无限的敬仰。我相信斯滨诺莎的在一个有序和谐的存在中揭示它自己的上帝,而不相信那种将自己视作天命及象人类一样作为的上帝。

I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it. ... I believe in Spinoza's God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with the fates and actions of human beings. (Albert Einstein)
   
   
 24
  “未来的宗教应是一种宇宙宗教。它应当超越人的肉身上帝,避开教条和神学,包容自然和精神两方面;它应当建立在对作为有意义的统一体的自然和精神两方面所 有事物的经验而产生的宗教判断力之上。佛教符合这种描述。如果有任何宗教能够应付现代科学之需的话,它应当是佛教

The religion of the future will be a cosmic religion. It should transcend personal God and avoid dogma 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. If there is any religion that could cope with modern scientific needs it would be Buddhism. (Albert Einstein)
   
25
   “使我远离所谓无神论者的乃是一种面对和谐的宇宙深不可测,无法获得的秘密的最谦恭的感情。马列毛等无知宗教盲则狂妄致极,尤其是愚蠢无知的中共当权 者更是愚妄致极,对大自然没有丝毫敬畏之心,才会发动诸如大跃进大炼钢铁等一系列荒唐至极祸国殃民的群众运动,也才会有强行上马三峡大坝那样极可能是祸国 殃民的狂妄工程。

What separates me from most so-called atheists is a feeling of utter humility toward the unattainable secrets of the harmony of the cosmos. (Albert Einstein to Joseph Lewis, Apr. 18, 1953)

   
   
It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it. (Albert Einstein, 1954, The Human Side, edited by Helen Dukas and Banesh Hoffman, Princeton University Press)

26、准确的译文应当是:“你所读到的关于我的宗教信仰的说法当然是一个谎言, 一个被系统地重复着的谎言。我不相信人的肉身上帝,对此我从不否认,而是清楚地表达了这一点。如果在我的内心有什么能被称之为宗教的话,那就是对我们的科 学所能够揭示的这个世界的结构的无限的敬仰。
   
   
东海引用的译文是:“你所读到的关于我信教的说法当然是一个谎言,一个被系统地重复着的谎言。我不相信人格化的上帝,我也从来不否认而是清楚地表达了这

我顶(0) 我踩(0) 收藏(0) 举报(0)