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- Russell B. (1927) Why I am Not a Christian. (A lecture given in 1927),
in: Edwards P. ed.(1957) Why I am Not a Christian. Simon & Schuster,
New York. - Laozi: Dao De Jing 《老子道德经》, “The Scripture of Dao and De” by
Laozi, Chap. 25. - Translated from the Chinese text by Ramon Lim. Original in Chinese: 有物
混成, 先天地生。寂兮寥兮, 独立不改, 周行而不殆。可以为天下母。吾不
知其名, 字之曰“道”; 强为之名, 曰 “大”。... 人法地, 地法天, 天法道, 道法
自然。 - Thilly F. (1914) A History of Philosophy. Henry Holt, New York, Chap. 47,
pp. 296 & 307. - Clark RW. (1971) Einstein: The Life and Times. World Publishing,
New York, p. 413; also cited as a telegram to a Jewish newspaper, 1929,
Einstein Archive 33-272, from Calaprice A. ed. (2000) The Expanded
Quotable Einstein. Princeton Univ. Press, Princeton, NJ. - Einstein A. (1949) The World as I See It. Trans. by Harris A. Philosophical
Library, New York, pp. 25 & 26 (original in 1934). - The Upanisads.
- The Indian thought of cosmic self has a hint of an all-pervading conscious-
ness whereas the Daoist thought of China is totally natural and impersonal,
but this of course is subject to interpretation. - Freud S. (1930) Civilization and its Discontents. Hogarth Press, London;
English trans. by Riviere J. - Another way to say it is that being has no intrinsic meaning. Its meaning
arises only when it is taken in reference to something else. - Swafford J. (1996) Charles Ives, A Life with Music. Norton, New York.
- A broad definition of religion does not necessarily include a personal God.
- Einstein A. (1949) The World as I See It. Trans. by Harris A. Philosophical
Library, New York, pp. 26 & 28 (original in 1934). - It is interesting to note that Western monotheistic religions emphasize the
assertion of self, as in the resurrection of the physical body and its ascension
to Heaven; in contrast, Buddhism and Hinduism stress the denunciation of
the biological self as the road to liberation. - Culotta E. (2009) News focus: On the origin of religion. Science 326:
784–787.