I have come to know the mutability of all human relationships and have learned to insulate myself against both heat and cold so that a temperature balance is fairly well assured.
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.
The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exist as an independent cause of natural events.
The most evident difference springs from the important part which is played in man by a relatively strong power of imagination and by the capacity to think, aided as it is by language and other symbolically devices.
Intelligence makes clear to us the interrelationship of means and ends. But mere thinking cannot give us a sense of the ultimate and fundamental ends. To make clear these fundamental ends and valuations and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to form in the social life of man.
The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions.
By academic freedom I understand the right to search for truth and to publish and teach what one holds to be true. This right implies also a duty: one must not conceal any part of what on has recognized to be true. It is evident that any restriction on academic freedom acts in such a way as to hamper the dissemination of knowledge among the people and thereby impedes national judgment and action.