Albert Einstein is best known for transforming our understanding of the universe, but his philosophical and ethical views were just as profound. He was a humanist and closely involved in humanist organisations devoted to promoting reason, science, and ethics without supernatural beliefs. He engaged deeply with questions of religion, belief, and morality, frequently reflecting on humanity’s place in the cosmos. Though often misunderstood, his worldview was one of deep reverence for the grandeur of existence — strictly without the need for religious dogma.
Fake quotes and misreporting of Einstein’s real beliefs are all too common online, as they were in Einstein’s lifetime. This confusion is compounded by Einstein’s use of words like ‘God’ and ‘religion’ in a specialist way in his writing, reflecting his deep affinity with the works of freethinking philosophers like Baruch Spinoza.
Throughout his life, Einstein made it clear that he did not believe in a personal god. He regarded the concept as an expression of human limitations rather than a reality. In a 1954 letter to philosopher Eric Gutkind, he stated:
The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive legends.
This position placed him in line with many leading humanists and rationalists of his time, who viewed religion as a cultural construct rather than a divine truth. While some sought to claim Einstein as a believer, his own words consistently refuted such interpretations.
He also rejected the Christian moral worldview that incentivised good behaviour on the basis of divine reward and punishment, and in common with humanist writers like Margaret Knight, advocated for moral education to be separated from religious instruction, saying in 1950 that:
I am convinced that a vivid consciousness of the primary importance of moral principles for the betterment and ennoblement of life does not need the idea of a law-giver, especially a law-giver who works on the basis of reward and punishment.
Responding to a letter from a child in 1936 who asked whether scientists ever prayed to god, he explained:
Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions 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.
Despite rejecting religious orthodoxy, Einstein expressed admiration for the philosophy of Baruch Spinoza, a 17th century thinker who saw God not as a supernatural being but as the sum of natural laws. Einstein remarked:
I believe in Spinoza’s God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings.
In his 1930 essay ‘Religion and Science’ published in the New York Times Magazine, Einstein made clear that his use of the term ‘God’ did not refer to a creator deity or an entity with a personality or feelings, but rather was his way of conveying his appreciation for awe and wonder in the universe itself:
I cannot conceive of a personal God who would directly influence the actions of individuals, or would directly sit in judgment on creatures of his own creation.
Spinoza, who was expelled from the Jewish community of Amsterdam for his radical views, has been a cornerstone of secular thought, influencing generations of free thinkers, including Einstein. This perspective aligned Einstein with the humanist tradition of seeking truth through reason, observation, and inquiry rather than religious faith.
Beyond science, Einstein was deeply committed to ethical and humanitarian causes. He was a champion of pacifism, civil rights, and intellectual freedom — values that placed him in step with the Ethical Culture movement (also called Ethical Humanism), founded by Felix Adler. He supported the New York Society for Ethical Culture, a humanist organisation dedicated to promoting ethical living independent of religious doctrine.
At the society’s 75th anniversary in 1951, Einstein emphasised the role of ethical humanism in shaping the future:
Without “ethical culture”, there is no salvation for humanity.
Such was his commitment to humanism that Einstein numbered among the founding members of the First Humanist Society of New York. His engagement with Ethical Culture and humanist organisations reflected a commitment to a morality grounded in human responsibility, rather than divine command.
In the UK, Einstein was an Honorary Associate of the Rationalist Press Association, a leading British humanist organisation, and a paying subscriber to the Literary Guide (today known as New Humanist magazine). His dedication to rationalist literature is famously captured in the well-known ‘last desk’ photograph, where a copy of the Literary Guide sits at the top of his reading pile.
Einstein further underscored his humanist beliefs by naming his famous essay collection Essays in Humanism. In this collection, he describes his humanist philosophy as a conviction that:
Man can find meaning in life, short and perilous as it is, only through devoting himself to society. To act intelligently in human affairs is only possible if an attempt is made to understand the thoughts, motives, and apprehensions of one’s opponent so fully that one can see the world through his eyes.
Einstein’s rejection of traditional religious beliefs often led to debates over whether he was an atheist. He was cautious with the label, wary of its associations at the time, but his statements leave little doubt that his beliefs align with modern humanism. He dismissed religious belief as ‘childish’ and ‘primitive’, writing:
I do not believe in a personal God and I have never denied this but have expressed it clearly.
However, he also distanced himself from high-profile atheists who promoted atheism in newspapers and pamphlets, instead saying:
You may call me an agnostic… I do not share the crusading spirit of the professional atheist.
While Einstein’s declaration that he ‘do[es] not believe in a personal god’ squarely meets the definition of an atheist in most dictionaries, it is clear he did not want to be a poster boy for ‘crusading’ atheists in the United States or Europe.
Instead, he was more comfortable with the term ‘agnostic’ – a term coined by the humanist T. H. Huxley to express the view ‘that one cannot and should not claim to know things for which there is no evidence’. He also had no issues with labels like Ethical Culture, humanism, or identifying with humanist societies which championed ethics without religion and advocated for the rights of non-religious people.
This reflects a nuanced position: Einstein thoroughly rejected the supernatural but maintained a profound sense of wonder for the universe. He saw science as a means to uncover truth rather than a battlefield for ideological conflict, and wanted to choose his words carefully to make sure people understood the depth of his feelings about this.
Although Einstein was of Jewish heritage, he did not adhere to religious beliefs. Instead, he embraced a broader humanist outlook that transcended religious, racial, and sectarian divisions.
In 1934 he explained that his Jewish heritage did not mean he shared the Jewish faith:
I am neither a German citizen, nor is there in me anything that can be described as ‘Jewish faith.’ But I am a Jew and am glad to belong to the Jewish people, though I do not regard it as “chosen.”
Like Sigmund Freud and Jacob Bronowski — two other great non-religious Jewish intellectuals in exile following the Holocaust — Einstein reaffirmed his commitment to reason and humanity over narrow identities.
His work and writings reflect a universalist ethic, emphasising the shared responsibility of all people to pursue truth and justice.
Einstein’s humanist principles were dramatically demonstrated through his collaboration with other prominent humanists on nuclear disarmament. In July 1955, just days before his death, Einstein joined Humanists UK Vice President Bertrand Russell in signing what became known as the Russell-Einstein Manifesto. This historic document, also signed by Humanists UK patron Joseph Rotblat (who would later receive the Nobel Peace Prize for his work with the Pugwash Conferences), called for world leaders to seek peaceful resolutions to international conflict in the face of nuclear weapons’ devastating potential.
The manifesto reflected core humanist values: rational thinking, ethical responsibility, and concern for humanity’s collective welfare. It opened with the stark warning:
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.
This collaboration between Einstein, Russell, Rotblat and other scientists demonstrated how their shared humanist outlook — with its emphasis on human welfare over national, religious, or ideological divisions — translated into practical action. The manifesto led directly to the establishment of the Pugwash Conferences on Science and World Affairs, which continue to bring scientists together to address threats to humanity.
Albert Einstein’s worldview embodied the humanist tradition: intellectual curiosity, ethical commitment, and an unwavering belief in reason. While he preferred to be called an ‘agnostic’ rather than an ‘atheist’, his writing, activism, and formal memberships firmly place him within a tradition of rationalist and humanist thought.
His rejection of religious dogma, admiration for rationalist thinkers like Spinoza, advocacy for ethical living through humanist organisations, and collaboration with fellow humanists on crucial global issues demonstrate his place among history’s great secular thinkers.
In a world where scientific discovery continues to challenge old dogmas, Einstein’s reflections remain remarkably relevant — reminding us that awe and morality do not require religion, but rather, a commitment to truth and humanity.