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На русском языке:

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Гинзбург В.Л. О науке, о себе и о других. Москва: Физматгиз, 2003

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Шолем, Гершом. Основные течения в еврейской мистике. Мосты культуры, Москва; Гешарим, Иерусалим, 2004.

Примечания

1

Man is the result of a purposeless and materialistic process that did not have him in mind. He was not planned. He is state of matter, a form of life, a sort of animal, and a species of the order primates, akin nearly or remotely to all of life and indeed to all that is material ( The Meaning of Evolution by G.G. Simpson).

2

Человек начинает замечать окружающие его вещи задолго до того, как открывает собственное «я». Многие из нас осознают существование скрытой стороны вещей, но лишь немногие ощущают мистерию нашего собственного существования. Невозможно описать «я» в понятиях разума, ибо вся наша символика слишком бедна для того, чтобы выразить это.

3

Здесь требуется уточнение. Все живые существа также обладают свободой воли в определенной степени; ведь для действий, направленных на удовлетворение инстинктов, требуется определенная свобода от диктата законов природы.

4

Разумеется, мне известен аргумент Дэвида Юма («Диалоги относительно естественной религии», Dialogues concerning Natural Religion ), согласно которому невозможно провести аналогию, «приравнивание», между человеком-творцом и Б-гом. Однако нет никакой аналогии и между творчеством человека и Б-жественным творением. Главная часть моей аргументации состоит в том, что не может быть, чтобы столь сложный объект, как человек, возник без создателя.

5

Я надеюсь, что в этой главе смогу разъяснить читателю основные понятия современной физики. Но если некоторые разделы главы покажутся слишком сложными, их можно пропустить и продолжить чтение.

6

Читателю нет необходимости знать эти понятия.

7

Certain it is that a conviction, akin to religious feeling, of the rationality or intelligibility of the world lies behind all scientific work of higher order.

This firm belief, a belief bound up with deep feeling, in a superior mind that reveals itself in the world of experience, represents my conception of God ( Ideas and Opinions , p. 202).

8

Certainely a little Philosophie inclineth mans minde to Atheisme , but depth in Philosophie bringeth men about to Religion ( The works of Fr. Bacon, Vol. VII. London, 1826, p. 48).

9

…[T]hey discover… that the course of nature is regular and uniform, their whole faith totters, and fails to ruin. But being taught, by more reflection, that this very regularity and uniformity is the strongest proof of design and of a supreme intelligence, they return to that belief, which they had deserted; and they are now able to establish it on a firmer and more durable foundation ( The Natural History of Religion , p. 51).

10

[The scientist’s] religious feeling takes the form of a rapturous amazement at the harmony of a natural law, which reveals the intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings becomes an utterly insignificant reflection ( Ideas and Opinions , p. 40).

11

Albert Einstein, Letters to Solovine: 30.III.52.

12

Брахот , 10а.

13

For as long as nature and man are conceived as His creations, and that is the indispensable condition of highly developed religious life, the quest for the hidden life of the transcendent element in such creation will always form one of the most important preoccupations of the human mind (Gershom Scholem, Major Trends in Jewish Mysticism , p. 38).