The human legacy of a scientist. Part 1

The human legacy of a scientist. Part 1

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Life is very dangerous. Not for people who do evil, but for those who sit and see what happens.

- Albert Einstein

Albert Einstein was undoubtedly a man of his time. Like other great names that populate the history of human knowledge, Einstein contemplated it with his time, intervened in decisive episodes for the common evolution of humanity and was a strong defender of life in the darkest moments of the convulsive twentieth century. This little man, of a fragile and weak attitude, but of an almost immeasurable intellectual stature, has the rare and scarce privilege of being one of the most prominent scientific minds of his century and, at the same time, one of the most famous characters in history. Last century.

His achievements in the field of theoretical physics are widely known thanks to the interest and commitment he devoted to bringing science to the commonplace of mortals. He managed to popularize his general Theory of relativity at a time when illiteracy spread widely among vast sectors of the population, and his concern to arouse curiosity and interest in the more daily mysteries of life made a dent even in the stubborn spirits of their time. His scientific vocation, as had happened since the dawn of human knowledge, did not diminish his philosophical inclinations, a virtue that the twentieth century managed to get out of the scene and to which Einstein knew how to remain faithful until the end.

Deeply religious, the faith professed by Einstein was exempt from any sectarian dye. Committed to science, as long as it served to improve the quality of life of men and seek answers to the great mysteries of existence, his manifest Judaism did not prevent him from thinking about a theory of his own according to which the level of maturity of individuals and societies determine the greater or lesser depth of their religious experiences.

According to this, Einstein differentiated 3 types of religiosity. He described the first as the simplest and most precarious, based on a mythological conception of divinity, based on prejudices about the human being and his belief in supernatural entities.

The second religious stage, reached by those individuals who possessed a greater degree of maturity and commitment to others, detailed it in social and moral terms; According to the scientist, this type of religiosity was based on an intimate need for support and love, laying the foundations for social reciprocity but, in turn, they still lacked the most important elements that, according to him, characterize the most authentic religiosity and deep.

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And so we come to the last step, to the highest degree of mysticism to which the human being can aspire: the depth of meaning that mystery, surprise, and authentic curiosity confer upon the spirit. A mysticism that has nothing to do with an ascetic and distant conception of the world, but quite the opposite: the great nobility of the human being, for Einstein, lies in his ability to be surprised at the mysteries of everyday life, to perceive the other . as a being different from oneself, as equal as at the same time different from their peers.

In this capacity for surprise are the principles of respect, support, love for others. It is the most necessary condition for progress and peace to have the opportunity to bear fruit.

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