书名：
我的思想与观念
ISBN：
9787201163260
作者：
(美)阿尔伯特·爱因斯坦(Albert Einstein)著
出版社：
天津人民出版社
出版时间：
2020-10-01
图书分类：
综合性图书
语言：
Chinese 汉语
开本：
其他
版次：
1
装帧：
平装
页数：
200页
字数：
100千字
一次与伟大灵魂的深度对话，让我们得以穿越时空，与这位天才并肩而坐。而这样一次对话，正藏在一本看似普通却分量十足的书中——它剥去了爱因斯坦被神化的光环，用他真实的信件、日记与亲友回忆，还原出一个有血有肉、既深邃又平凡的人：他会在琴声中沉思宇宙奥秘，也会为战争与和平辗转难眠；他既是提出相对论的物理巨人，也是关心人类命运的普通人。翻开这本书，你便开启了通往他内心世界的大门，看见那个幽默、倔强、充满同理心的真实爱因斯坦。
阿尔伯特・爱因斯坦（Albert Einstein，1879—1955），20世纪最伟大的物理学家之一，以其提出的狭义相对论和广义相对论彻底改变了人类对时空、引力和宇宙的认知。他凭借对光电效应的理论解释荣获1921年诺贝尔物理学奖，为量子力学的发展奠定了重要基础。爱因斯坦毕生致力于科学探索与和平事业，其标志性的质能方程E=mc²不仅揭示了质量与能量的深刻联系，更成为原子能时代的理论基石。
…And now, after this dash of liberty, back to the objectivity! The area of scientific investigation has been enormously extended, and theoretical knowledge has become vastly more profound in every department of science. But the assimilative power of the human intellect is and remains strictly limited. Hence it was inevitable that the activity of the individual investigator should be confined to a smaller and smaller section of human knowledge. Worse still, as a result of this specialization, it is becoming increasingly difficult for even a rough general grasp of science as a whole, without which the true spirit of research is inevitably handicapped, to keep pace with progress. A situation is developing similar to the one symbolically represented in the Bible by the story of the Tower of …
…And now, after this dash of liberty, back to the objectivity! The area of scientific investigation has been enormously extended, and theoretical knowledge has become vastly more profound in every department of science. But the assimilative power of the human intellect is and remains strictly limited. Hence it was inevitable that the activity of the individual investigator should be confined to a smaller and smaller section of human knowledge. Worse still, as a result of this specialization, it is becoming increasingly difficult for even a rough general grasp of science as a whole, without which the true spirit of research is inevitably handicapped, to keep pace with progress. A situation is developing similar to the one symbolically represented in the Bible by the story of the Tower of …
His interest in mathematics was roused, NOT BY HIS INSTRUCTORS, but by a Jewish medical student, Max Talmey, who gave him a book on geometry, and so set him upon a course of enthusiastic study which made him, at the age of fourteen, a better mathematician than his masters. At this stage also he began the study of philosophy, reading and re-reading the words of Kant and other metaphysicians.
If you have followed my meditations up to this point, you will probably wonder about one thing. I have spoken fully about what spirit, according to my opinion, youth should have instructed. But I have said nothing yet about the choice of subjects for instruction, nor about the method of teaching. Should language predominate or the technical education in science?To this I answer: in my opinion all this is of secondary importance. If a young man has trained his muscles and physical endurance by gymnastics and walking, he will later be fitted for every physical work. This is also analogous to the training of the mind andof the mental and manual skill. Thus, the wit was not wrong who defined education in this way: ”EDUCATION IS THAT WHICH REMAINS, IF ONE HAS FORGOTTEN EVERYTHING HE LEARNED …
When I ask myself how it happened that I in particular discovered the relativity theory, it seemed to lie in the following circumstance: The ordinary adult never bothers his head about the problems of space and time. These are things he has thought of as a child. But I developed so slowly that I began to wonder about space and time only when I was already grown up. Consequently, I probed more deeply into the problem than an ordinary child would have.
I most seriously believe that one does people the best service by giving them some elevating work to do and thus indirectly elevating them. This applies most of all to the great artist, but also in a lesser degree to the scientist. To be sure, IT IS NOT THE FRUITS OF SCIENTIFIC RESEARCH THAT ELEVATE A MAN AND ENRICH HIS NATURE, BUT THE URGE TO UNDERSTAND, THE INTELLECTUAL WORK, CREATIVE OR RECEPTIVE.
If the second goal, that is, the possibility of the spiritual development of all individuals, is to be secured, a second kind of outward freedom is necessary. MAN SHOULD NOT HAVE TO WORK FOR THE ACHIEVEMENT OF THE NECESSITIES OF LIFE TO SUCH AN EXTENT THAT HE HAS NEITHER TIME NOR STRENGTH FOR PERSONAL ACTIVITIES. WIthout this second kind of outward liberty, freedom of expression is useless for him. Advances in technology would provide the possibility of this kind of freedom if the problem of a reasonable division of labor were solved.
一个可能的解决方案：学校里取消隔离可以为学生相互了解打开大门，但就其本身而言，它不是根本的解决方法。重要的问题不是简单地把不同种族、不同民族的孩子送入同一个学校；他们到那里以后的情况才是至关重要的。正像我们所看到的，如果那里的气氛竞争性很强，相互接触的结果可能会使从一开始就存在的紧张气氛更加紧张。在竞争这一过程中，学生们学到了几件事：第一，他们知道了这个教室里只有一个专家，就是教师。他们也知道教师的每个问题只有一个正确的答案，即教师脑子里已有的答案。学生的任务就是想象出教师期望的那个答案。学生们还知道只有积极地表现出自己多么机灵、聪明、整齐、清洁、举止端庄才能使老师高兴、才能得到奖励。如果他们做得很好，就会得到这个权威人物的重视和喜爱。这个权威人物将会对他们很亲切，并且告诉他们的父母，使父母了解自己的孩子是多么好。对他们说来，和同学合作毫无用处。实际上他们的同学就是应当战胜的对手。此外，与同学合作会遭到许多老师的反对：如果在课堂上发生，就意味着扰乱课堂；如果在考试中发生，就意味着作弊。这种活动很有竞争性，利害关系也很大。在小学课堂上孩子们互相竞争是为了得到他们周围的一个、两个或三个重要人物的重视和赞同（当然，这对大多数学生都很重要。）如果你知道正确的答案，老师叫了另一个学生，你很可能会坐在那里祈祷，希望那个孩子答错，这样，你就有机会向老师表现自己多么聪明了。那些被叫起来但回答错了的孩子，或者那些根本没举手参加竞争的孩子，都会产生怨恨成功学生的倾向。“失败者”常常会嫉妒成功的学生，也许他们会取笑成功者，威胁他们，骂他们是“老师的跟屁虫”。他们甚至还会在校园里对成功者进行身体攻击。而那些成功的学生也经常蔑视那些失败的学生，认为他们是愚蠢的、讨厌的。这一过程在大部分课堂上或多或少都会发生，其结果友谊与理解没有在同班同学之间建立起来，相反却产生了仇恨。这一过程甚至很容易在同…
The second-named motive, ambition or, in milder terms, the aiming at recognition and consideration, lies firmly fixed in human nature. With absence of mental stimulus of this kind, human cooperation would be entirely impossible; the desire for the approval of one’s fellow-man certainly is one of the most important binding powers of society. In this complex of feelings, constructive and destructive forces lie closely together. Desire for approval and recognition is a healthy motive; but the desire to be acknowledged as better, stronger, or more intelligent than a fellow being or fellow scholar easily leads to an excessively egoistic psychological adjustment, which may become injurious for the individual and for the community. Therefore the school and the teacher must guard against employing…
But how shall one try to attain this ideal? Should one perhaps try to realize this aim by moralizing? Not at all. Words are and remain an empty sound, and the road to perdition has ever been accompanied by lip service to an ideal. But personalities are not formed by what is heard and said, but by labor and activity.To me the worst thing seems to be for a school principally to work with methods of fear, force, and artificial authority. Such treatment destroys the sound sentiments, the sincerity, and the self-confidence of the pupil. It produces the submissive subject.Give into the power of the teacher the fewest possible coercive measures, so that the only source of the pupil’s respect for the teacher is the human and intellectual qualities of the latter.
Sometimes one sees in the school simply the instrument for transferring a certain maximum quantity of knowledge to the growing generation. But that is not right. Knowledge is dead; the school, however, serves the living. It should develop in the young individuals those qualities and capabilities which are of value for the welfare of the commonwealth. But that does not mean that individuality should be destroyed and the individual become a mere tool of the community, like a bee or an ant. For a community of standardized individuals without personal originality and personal aims would be a poor community without possibilities for development. On the contrary, the aim must be THE TRAINING OF INDEPENDENTLY ACTING AND THINKING INDIVIDUALS, WHO, HOWEVER, SEE IN THE SERVICE OF THE COMMUNITY THEIR…
聊以告慰的是，在这个通常被斥为物质主义的时代，将毕生致力于思想和道德领域的人看成英雄，算是一个可喜的迹象。这表明有不少人把知识和正义看得比财富和权力更高。
我完全不相信人会有哲学意义上的自由。每个人的行为不仅受外界强迫，还要符合内在的必然。叔本华说：“人能做其所愿，但不能愿其所愿。”从青年时代起，这句话就一直激励着我面对自己或他人生活中的困境时，它总能带来慰藉，并且永远是宽容的源泉。幸好有这种认识，使责任的重负得以减轻，避免对自己和他人过分苛责，并且有助于培养一种幽默的人生观。
培养独立思考的教育教给人专业知识是不够的。专业知识可能使人成为一种有用的机器，却无法使人格得到和谐发展。务必让学生对价值观有所了解并产生热烈的感情，对于美和善也必须有强烈的感受，否则拥有专业知识的人更像是一条训练有素的狗，而不像一个和诸发展的人。为与同伴和集体达成适当关系，他必须学会理解人们的动机、幻想和痛苦。这些宝贵的东西是通过教师的言传身教，而不是（或至少主要不是）通过教科书传授给年轻一代的。文化基本上就是这样形成和保存的。当我把“人文学科”当作重要的东西推荐给大家时，心里想的正是这个，而不仅仅是历史和学领域中那些枯燥的专业知识。
生活的意义人生的意义是什么？或者就此而言，任何生物生活的意义是什么？要想知道这个题的答案，就意味着要有宗教信仰。你问：那么提出这个问题是否有意义呢？我回答：认为自己和别人的生活毫无意义的人不仅不幸，而且很难适合生活。
生活的意义人生的意义是什么？或者就此而言，任何生物生活的意义是什么？要想知道这个题的答案，就意味着要有宗教信仰。你问：那么提出这个问题是否有意义呢？我回答：认为自己和别人的生活毫无意义的人不仅不幸，而且很难适合生活。
······学校必须以培养独立行动和独立思考的个人为目标，而个人要把为社会服务看成最高的人生理想······但如何努力达到这种理想呢？是不是要用道德说教来实现呢？绝对不是。言语永远是空洞的声音，沉沦之路总是伴随着对理想的空谈。但人格的形成不能靠耳闻口说，而要靠行动和付出。因此，最重要的教育方法总是鼓励学生实际做事情。儿童初学写字是如此，大学毕业写博士论文也是如此，哪怕只是背一首诗、写一篇作文、解释和翻译一篇文本、解一道数学题或练习体育运动，也都是如此······但我反对这样一种想法，认为学校应直接教给学生那些日后可直接用于生活的专门知识和技能。生活的要求太过多样，学校的专门化训练是不可能满足的。除此之外，我还反对把个人当作没有生命的工具来对待。学生在离开学校时应当是一个和谐的人，而不是一个专家，这应是学校始终不渝的目标。在我看来，即使是对专业技术学校来说，这在某种意义上也是对的，尽管那里的学生会从事非常明确的职业。永远要把培养独立思考和独立判断的一般能力，而不是获得专门的知识放在首位。如果一个人掌握了他那门学科的基础，又学会了独立思考和行动，他自然会找到自己的道路。与那些主要以获得细节知识为培训目标的人相比，他也会更好地适应发展变化。
······学校必须以培养独立行动和独立思考的个人为目标，而个人要把为社会服务看成最高的人生理想······但如何努力达到这种理想呢？是不是要用道德说教来实现呢？绝对不是。言语永远是空洞的声音，沉沦之路总是伴随着对理想的空谈。但人格的形成不能靠耳闻口说，而要靠行动和付出。因此，最重要的教育方法总是鼓励学生实际做事情。儿童初学写字是如此，大学毕业写博士论文也是如此，哪怕只是背一首诗、写一篇作文、解释和翻译一篇文本、解一道数学题或练习体育运动，也都是如此······但我反对这样一种想法，认为学校应直接教给学生那些日后可直接用于生活的专门知识和技能。生活的要求太过多样，学校的专门化训练是不可能满足的。除此之外，我还反对把个人当作没有生命的工具来对待。学生在离开学校时应当是一个和谐的人，而不是一个专家，这应是学校始终不渝的目标。在我看来，即使是对专业技术学校来说，这在某种意义上也是对的，尽管那里的学生会从事非常明确的职业。永远要把培养独立思考和独立判断的一般能力，而不是获得专门的知识放在首位。如果一个人掌握了他那门学科的基础，又学会了独立思考和行动，他自然会找到自己的道路。与那些主要以获得细节知识为培训目标的人相比，他也会更好地适应发展变化。
爱因斯坦对于民族主义，服兵役，民主与自由的见解与态度。反战，谦逊，天真。衡量智力的标准是改变的能力。
部分和爱因斯坦的「我的世界观」有重合。喜欢的部分包括他对科学与宗教之间的关系，还有他对哲学（包括康德的先验）对科学研究的概括性。
了解一个顶尖人物的思考
只要对科学领域的胜利进展有过深切的体验。就会对存在之中显示出来的合理性至为崇敬和感动。通过理解，他从个人愿望和欲求的束缚中完全解放出来，从而对存在之中的庄严理性心生谦卑，这种庄严理性极为深奥，非凡人所能及。但我认为，这种态度正是最高意义上的宗教态度。科学不仅涤净了宗教感情的拟人论糟粕，而且有助于使我们对生活的理解达到宗教的精神境界。在我看来，人类的精神越是进化，就越可以确定，真正的宗教不是通过对生与死的恐惧，也不是通过盲目信仰，而是通过追求理性知识而达到的。在这个意义，我认为一个教士若想对得起自己崇高的教育使命，就必须成为一位导师。
如果背后没有一种活生生的精神，一切手段都只是迟钝的工具罢了。但如果心中充满着实现目标的渴望，我们就会有足够的力量找到实现目标的手段，并把它转化为行动。
因为科学方法只能告诉我们事实之间的关系和影响。渴望获得这种客观知识属于人类最高层次的能力，大家肯定不会以为我想贬低人类在这个领域的成就和英勇努力。但同样清楚的是，了解事物是什么并不能直接导向事物应当是什么。对于事物是什么，我们可以有最清晰完整的了解，但依然无法从中导出人类应当追求什么目标。客观知识为我们实现某些目标提供了强有力的工具，但最终目标本身以及实现它的渴望必须有另外的源泉。毫无疑问，只有确立了这样的目标和相应的价值，我们的生存和行动才能获得意义。认识真理本身是美妙的，但这种认识几乎无法充当向导，甚至证明不了对真理本身的渴望的正当性和价值。
发表回复
要发表评论，您必须先登录。