Bu liste tanınmış deistler listesidir.
- Abraham Lincoln
- Alfred M. Mayer
- Antony Flew
- Alexander Pope
- Adam Smith
- Ahmad Kasravi
- Benjamin Franklin
- Brett Gurewitz
- Carl Friedrich Gauss
- Charles Lyell
- Charles Sanders Peirce
- Colin Maclaurin
- Dmitri Mendeleev
- Ebu'l Âlâ el-Maarrî
- Edward Herbert, 1st Baron Herbert of Cherbury
- Eduardo Velez
- Elihu Palmer
- Ernest Rutherford
- Ethan Allen
- Frederick the Great
- Friedrich Schiller
- Gottfried Leibniz
- Gotthold Ephraim Lessing
- George Washington
- Harmony Korine
- Henrik Wergeland
- Hermann Weyl
- Humphry Davy
- James Heckman
- James Hutton
- James Madison
- James Watt
- Jean Baptiste Lamarck
- Jean le Rond D’Alembert
- John Muir
- John Toland
- John Locke
- José Rizal
- Jules Verne
- Leonardo da Vinci
- Ludwig Boltzmann
- Luis Walter Alvarez
- Lysander Spooner
- Mark Twain
- Martin Gardner
- Matthew Tindal
- Max Born
- Max Planck
- Maximilien Robespierre
- Mikhail Lomonosov
- Moses Mendelssohn
- Muhammad ibn Zakariya al-Razi
- Napoleon Bonaparte
- Neil Armstrong
- Nick Cave
- Paul Davies
- Robert Hooke
- Simon Newcomb
- Thomas Alva Edison
- Thomas Jefferson
- Thomas Paine
- Tupac Shakur
- Victor Hugo
- Walter Kohn
- Werner Heisenberg
- Wernher von Braun
- William Lloyd Garrison
- William Hogarth
- Wolfgang Pauli
- Michael Lind (2006). What Lincoln Believed: The Values and Convictions of America's Greatest President. Random House Digital, Inc. s. 48. ISBN 9781400030736.
Lincoln was known to friends and enemies alike throughout his life as a deist, a feet that illustrates the influence of eighteenth-century thought on his outlook. "I am not a Christian," he told Newton Bateman, the superintendent of education in Illinois.
- John B. Remsburg. Abraham Lincoln: Was He a Christian?. Library of Alexandria. ISBN 9781465518941.
Washington, like Lincoln, has been claimed by the church; yet, Washington, like Lincoln, was a Deist. This is admitted even by the leading churchmen of his day.
- Albert E. Moyer (1983). American Physics in Transition: A History of Conceptual Change in the Late Nineteenth Century. Springer. s. 40. ISBN 9780938228066. Erişim tarihi: 17 Haziran 2012.
This deistic leaning persisted in Mayer's thought.
- John Ferguson ((Ed.)). Plato: Republic Book X. Taylor & Francis. s. 15.
Anaxagoras was a typical Deist.
- Atheist Becomes Theist 6 Mart 2012 tarihinde Wayback Machine sitesinde arşivlendi. - Biola News and communications
- The Times obituary of Adam Smith
- V. Minorsky. Mongol Place-Names in Mukri Kurdistan (Mongolica, 4), Bulletin of the School of Oriental and African Studies, University of London, Vol. 19, No. 1, pp. 58-81 (1957), p. 66. JSTOR
- Henry C. Vedder. Forgotten Books. s. 353. ISBN 9781440073427.
To use modern nomenclature, Plato is theist, Aristotle Deist.
- Charles Bigg (1895). Neoplatonism. Society for Promoting Christian Knowledge. s. 50. Erişim tarihi: 29 Haziran 2012.
The reason for this low-pitched morality Atticus discerned, and here again he was right, in the Deism of Aristotle. Deism regards God as creating and equipping the world, and then leaving it to itself.
- Habermas, Gary R.; Flew, Antony (2009). Baggett, David J. (Ed.). Did the Resurrection Happen?: A Conversation With Gary Habermas and Antony Flew. InterVarsity Press. s. 105. ISBN 9780830837182.
While he mentioned evil and suffering, I did wonder about Tony's juxtaposition of choosing either Aristotle's Deism or the freewill defense, which he thinks “depends on the prior acceptance of a framework of divine revelation.
- Francesca Aran Murphy (2004). Art and Intellect in the Philosophy of Étienne Gilson. University of Missouri Press. s. 179. ISBN 9780826215369. Erişim tarihi: 11 Temmuz 2012.
But when thirteenth-century Parisian philosophers were atheists, Gilson said, “the deism of Averroës was their natural philosophy”:...
- John Watkins (1800). An Universal biographical and historical dictionary: containing a faithful account of the lives, actions, and characters of the most eminent persons of all ages and all countries : also the revolutions of states, and the successions of sovereign princes, ancient and modern. R. Phillips.
...for Averroes was in fact a deist, and equally ridiculed the christian, jewish, and mohammedan religions.
- The Autobiography of Benjamin Franklin 9 Haziran 2008 tarihinde Wayback Machine sitesinde arşivlendi. from earlyamerica.com
- "Greg Graffin: Punk-Rock Ph.D." Paste Magazine. 1 Ağustos 2007. 16 Ekim 2007 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
I’d call myself a provisional deist...I don't believe in a God who does much. But I do believe in God, for some reason that I can’t explain.
- Gerhard Falk (1995). American Judaism in Transition: The Secularization of a Religious Community. University Press of America. s. 121. ISBN 9780761800163. Erişim tarihi: 24 Haziran 2012.
Evidently, Gauss was a Deist with a good deal of skepticism concerning religion but incorporating a great deal of philosophical interests in the Big Questions, that is. the immortality of the soul, the afterlife and the meaning of man's existence.
- Bühler, Walter Kaufmann (1987). Gauss: a biographical study. Springer-Verlag. s. 153. ISBN 0-387-10662-6.
- "Gauss, Carl Friedrich". Complete Dictionary of Scientific Biography. 2008. 27 Mayıs 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 29 Temmuz 2012.
In seeming contradiction, his religious and philosophical views leaned toward those of his political opponents. He was an uncompromising believer in the priority of empiricism in science. He did not adhere to the views of Kant, Hegel and other idealist philosophers of the day. He was not a churchman and kept his religious views to himself. Moral rectitude and the advancement of scientific knowledge were his avowed principles.
- Morris Kline (1982). Mathematics: The Loss of Certainty. Oxford University Press. s. 73. ISBN 9780195030853. Erişim tarihi: 29 Temmuz 2012.
- Keith Stewart Thomson (2009). The Young Charles Darwin. Yale University Press. s. 109. ISBN 9780300136081. Erişim tarihi: 20 Nisan 2012.
In his religious views, Lyell was essentially a deist, holding the position that God had originally created the world and life on it, and then had allowed nature to operate according to its own (God-given) natural laws, rather than constantly intervening to direct and shape the course of all history.
- Joseph Brent (1998). Charles Sanders Peirce: A Life (2 bas.). Indiana University Press. s. 18. ISBN 9780253211613.
Peirce had strong, though unorthodox, religious convictions. Although he was a communicant in the Episcopal church for most of his life, he expressed contempt for the theologies, metaphysics, and practices of established religions.
- Deism 2 Ekim 2008 tarihinde Wayback Machine sitesinde arşivlendi. - Entry in the Dictionary of the History of Ideas
- Jack Repcheck (2010). The Man Who Found Time: James Hutton and the Discovery of the Earth's Intiquity. ReadHowYouWant.com. s. 58. ISBN 9781458766625.
But Maclaurin had one other major effect on Hutton. Maclaurin was a deist, one who believes in a creator God, a God who designed and built the universe and then set His creation into motion (but does not interfere with the day-to-day workings of the system or the actions of people).
- Michael D. Gordin (2004). A Well-ordered Thing: Dmitrii Mendeleev And The Shadow Of The Periodic Table. Basic Books. s. 230. ISBN 9780465027750. Erişim tarihi: 30 Ağustos 2012.
Mendeleev's son Ivan later vehemently denied claims that his father was devoutly Orthodox: "I have also heard the view of my father's 'church religiosity' — and I must reject this categorically. From his earliest years Father practically split from the church — and if he tolerated certain simple everyday rites, then only as an innocent national tradition, similar to Easter cakes, which he didn't consider worth fighting against." ...Mendeleev's opposition to traditional Orthodoxy was not due to either atheism or a scientific materialism. Rather, he held to a form of romanticized deism.
- Freethought Traditions in the Islamic World 14 Şubat 2012 tarihinde Wayback Machine sitesinde arşivlendi. by Fred Whitehead; also quoted in Cyril Glasse, (2001), The New Encyclopedia of Islam, p. 278. Rowman Altamira.
- "Edward Herbert of Cherbury (1583—1648)". Iep.utm.edu. 16 Nisan 2001. 4 Temmuz 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- "Elihu Palmer - First Presbyterian Church of Newtown". 13 Aralık 2006 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
- Michael Patrick Leahy (2007). Letter to an Atheist. Harpeth River Press. s. 55. ISBN 9780979497407.
- Peter J. Bowler (2012). Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain. University of Chicago Press. s. 61. ISBN 9780226068596.
Ernest Rutherford seems to have abandoned his Presbyterian up- bringing completely, apart from its moral code. A colleague wrote of him: "I knew Rutherford rather well and under varied conditions from 1903 onwards, but never heard religion discussed; nor have I found in his papers one line of writing connected with it." ...Given the reports quoted above, it is difficult to believe that either Rutherford or Ford was deeply religious in private.
- Ethan Allen (1784). "Reason: The Only Oracle Of Man". 10 Aralık 2004 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013.
- "Frederick the Great - Hyperhistory.net". 21 Ağustos 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
- Victoria Frede (2011). Doubt, Atheism, and the Nineteenth-Century Russian Intelligentsia. University of Wisconsin Pres. s. 57. ISBN 9780299284442.
Schiller was no atheist: he preached faith in God and respect for the Bible, but he condemned Christianity (both Catholic and Protestant forms) as a religion of hypocrisy.
- "In a commentary on Shaftesbury published in 1720, Gottfried Wilhelm Leibniz, a Rationalist philosopher and mathematician, accepted the Deist conception of God as an intelligent Creator but refused the contention that a god who metes out punishments is evil." Andreas Sofroniou, Moral Philosophy, from Hippocrates to the 21st Aeon, page 197.
- "Consistent with the liberal views of the Enlightenment, Leibniz was an optimist with respect to human reasoning and scientific progress (Popper 1963, p.69). Although he was a great reader and admirer of Spinoza, Leibniz, being a confirmed deist, rejected emphatically Spinoza's pantheism: God and nature, for Leibniz, were not simply two different "labels" for the same "thing". Shelby D. Hunt, Controversy in marketing theory: for reason, realism, truth, and objectivity (2003), page 33.
- "Arşivlenmiş kopya". 13 Şubat 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Ağustos 2008.
- "VQR » The Religion of James Monroe". Vqronline.org. 24 Ekim 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Armand Borel (2000). The Mathematical Legacy of Harish-Chandra: A Celebration of Representation Theory and Harmonic Analysis : An AMS Special Session Honoring the Memory of Harish-Chandra, January 9–10, 1998, Baltimore, Maryland. American Mathematical Soc. ss. 40-41. ISBN 9780821811979.
The sense of purpose Harish gave to his life had some spiritual, even religious underpinning. His religion was not a traditional one with the usual paraphernalia of stories, rituals, prayers and direct intervention of a personal god. Rather it was on an abstract, philosophical level, a yearning for some universal principle, transcending our lives, which would give a sense to the universe. Mathematics was maybe for him a way to approach it this life.
- Domenico Monetti. "HARMONY ENFANT TERRIBLE All Korine's Transgressions". 6 Ocak 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 24 Haziran 2012.
"Even though I was born into a Jewish family, I don't belong to any religion. I'm not an atheist, I believe in a higher power. You have to believe in something, otherwise it would be hard getting out of bed in the morning." Harmony Korine and scandals.
- Weyl, Hermann (2009). Pesic, Peter (Ed.). Mind and Nature: Selected Writings on Philosophy, Mathematics, and Physics. Princeton University Press. s. 12. ISBN 9780691135458. Erişim tarihi: 11 Haziran 2012.
To use the apt phrase of his son Michael, 'The Open World' (1932) contains “Hermann's dialogues with God” because here the mathematician confronts his ultimate concerns. These do not fall into the traditional religious traditions but are much closer in spirit to Spinoza's rational analysis of what he called "God or nature," so important for Einstein as well. ...In the end, Weyl concludes that this God “cannot and will not be comprehended” by the human mind, even though “mind is freedom within the limitations of existence; it is open toward the infinite." Nevertheless, “neither can God penetrate into man by revelation, nor man penetrate to him by mystical perception."
- June Z. Fullmer (2000). Young Humphry Davy: The Making of an Experimental Chemist, Volume 237. American Philosophical Society. s. 158. ISBN 9780871692375. Erişim tarihi: 24 Haziran 2012.
In prominent alliance with his concept, Davy celebrated a natural-philosophic deism, for which his critics did not attack him, nor, indeed, did they bother to mention it. Davy never appeared perturbed by critical attacks on his "materialism" because he was well aware that his deism and his materialism went hand in hand; moreover, deism appeared to be the abiding faith of all around him.
- James J. Heckman (2009). "James J. Heckman". William Breit, Barry T. Hirsch (Ed.). Lives of the Laureates, Fifth Edition: Twenty-three Nobel Economists (5 bas.). MIT Press. ss. 303-304. ISBN 9780262012768. Erişim tarihi: 24 Eylül 2012.
If I had any religion at that time, it was Deism. I was impressed by God the watchmaker.
- Russell McCormmach (2004). Speculative Truth: Henry Cavendish, Natural Philosophy, and the Rise of Modern Theoretical Science. Oxford University Press. s. 29. ISBN 9780195160048. Erişim tarihi: 15 Haziran 2012.
James Hutton, a deist, believed that nature was self-sustaining, without need of ongoing help from God, and that the laws of nature were immanent in the world.
- Joseph McCabe (1945). A Biographical Dictionary of Ancient, Medieval, and Modern Freethinkers. Haldeman-Julius Publications. 23 Mart 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 30 Haziran 2012.
- Dickinson, Henry Winram; Jenkins, Rhys; Committee of the Watt Centenary Commemoration (1927). James Watt and the steam engine: the memorial volume prepared for the Committee of the Watt centenary commemoration at Birmingham 1919. Clarendon press. s. 78.
It is difficult to say anything as to Watt's religious belief, further than that he was a Deist.
- Delumeau, Jean; O'Connell, Matthew (2000). History of Paradise: The Garden of Eden in Myth and Tradition. University of Illinois Press. s. 223. ISBN 9780252068805.
Like Erasmus Darwin and unlike Cabanis, Lamarck was a deist.
- "The dividing line between Deism and atheism among the Philosophes was often rather blurred, as is evidenced by Le Rêve de d'Alembert (written 1769; "The Dream of d'Alembert"), which describes a discussion between the two "fathers" of the Encyclopédie: the Deist Jean Le Rond d'Alembert and the atheist Diderot." Andreas Sofroniou, Moral Philosophy, from Hippocrates to the 21st Aeon, page 197.
- "John Muir". NNDB.com. 14 Mayıs 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 18 Temmuz 2012.
- "DEISM:". JewishEncyclopedia.com. 26 Eylül 2011 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- "MICHAEL J. THOMPSON - JOHN LOCKE IN JERUSALEM - LOGOS 4.1 WINTER 2005". Logosjournal.com. 3 Ekim 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- "Dr. Jose Rizal: The Foremost Filipino Deist". http://relijournal.com/. 23 Eylül 2006. 4 Ekim 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 9 Kasım 2012.
|yayıncı=dış bağlantı (yardım)
- Verne, Jules; Poe, Edgar Allan (2012). "Jules Verne, Ghostbuster". The Sphinx of the Ice Realm: The First Complete English Translation ; with the Full Text of The Narrative of Arthur Gordon Pym by Edgar Allan Poe. Walter, Frederick Paul tarafından çevrildi. SUNY Press. s. 406. ISBN 9781438442112.
And despite what some have said, Verne isn't much different. His early biographers laid stress on his Roman Catholicism—his grandson (Jules-Verne, 63) called him “deistic to the core, thanks to his upbringing”—yet his novels rarely have any spiritual content other than a few token appeals to the almighty.
- Hodapp, Christopher; Von Kannon, Alice (2007). The Templar Code For Dummies. John Wiley & Sons. s. 256. ISBN 9780470127650.
Da Vinci was definitely an esoteric character and a man of contrasts; a bastard son who rose to prominence; an early Deist who worshipped the perfect machine of nature to such a degree that he wouldn't eat meat, but who made his first big splash designing weapons of war; a renowned painter who didn't much like painting, and often didn't finish them, infuriating his clients; and a born engineer who loved nothing more than hours spent imagining new contraptions of every variety.
- Eugène Müntz (2011). Leonardo Da Vinci. Parkstone International. s. 80. ISBN 9781780422954.
To begin with, even if it could be shown – and this is precisely one of the points most in dispute – that Leonardo had broken with the teachings of the Catholic Church, it would still be nonetheless certain that he was a deist and not an atheist or materialist.
- Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906. The philosopher. Springer. 1995. s. 3. ISBN 9780792334644.
Boltzmann's tendency to think that the methods of theoretical physics could be applied to all fields with profit both within and outside of science apparently made it difficult for him to sympathize with most religion. His own religious position as given above seems to emphasize hope rather than belief, as if he hoped that good luck would come to him without specifying whether this would be caused by Divine Intervention, Divine Providence, or by natural or historical forces not yet understood by science or whose occurance or timing one could not yet predict. But in the same letter to Brentano he maintains: "I pray to my God just as ardently as a priest does to his."
- Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906. The philosopher. Springer. 1995. s. 4. ISBN 9780792334644.
Boltzmann in optimistic moods liked to think of himself as an idealist in the sense of having high ideals and a materialist in all three major senses enjoying the material world, opposing spiritualist philosophy, and reducing reality to matter... Boltzmann may not have been an ontological materialist, at least not in a classical sense and not in his methodology of science but rather closer to the phenomenalistic positions normally associated with David Hume and Ernst Mach.
- Alvarez: adventures of a physicist. Basic Books. 1987. s. 279. ISBN 9780465001156. Erişim tarihi: 8 Haziran 2012.
To me the idea of a Supreme Being is attractive, but I'mjmre that such a Being isn't the one described in any holy book.
- "Deistsreplymain". Lysanderspooner.org. 3 Kasım 2014 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- "Famous Deists". Adherents.com. 3 Mayıs 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Dale Essary. "A Review of Martin Gardner's 'Did Adam and Eve Have Navels? Discourses on Reflexology, Numerology, Urine Therapy, and Other Dubious Subjects'". 24 Eylül 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 18 Temmuz 2012.
Gardner is a fideist, a particular kind of deist who believes that God, though he exists, is unknowable and has not bothered to make himself known to mankind through any means of divine intervention or revelation. The topic for which Gardner exposes his amateurish grasp is biblical exegesis, for which his sophomoric approach should be an embarrassment to a man of his tenure. The title alone of the book under discussion lets us know that Gardner cannot help but take a few cheap shots at that lunatic fringe sect known as “fundamentalist” Christianity.
- "The Human Jesus and Christian Deism". Onr.com. 31 Mayıs 2009. 29 Nisan 2009 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Nancy Thorndike Greenspan (2005). The End of the Certain World: The Life and Science of Max Born : the Nobel Physicist who Ignited the Quantum Revolution. Basic Books. ss. 58-62. ISBN 9780738206936.
Max later traced his reluctance to his father, who had taught him not to believe in a God who punished, rewarded, or performed miracles. Like his father, he based his morality on his "own conscience and on an understanding of human life within a framework of natural law." ...Born, in fact, was no longer Jewish. His mother-in-law had worn him down. In March 1914, after a few religion lessons in Berlin, he was baptized a Lutheran by the pastor who had married him to Hedi. As he later explained, "there were...forces pulling in the opposite direction [to my own feelings]. The strongest of these was the necessity of defending my position again and again, and the feeling of futility produced by these discussions [with Hedi and her mother]. In the end I made up my mind that a rational being as I wished to be, ought to regard religious professions and churches as a matter of no importance.... It has not changed me, yet I never regretted it. I did not want to live in a Jewish world, and one cannot live in a Christian world as an outsider. However, I made up my mind never to conceal my Jewish origin."
- Rit Nosotro (2003). "Max Born". HyperHistory.net. 26 Nisan 2013 tarihinde kaynağından arşivlendi. Erişim tarihi: 19 Haziran 2012.
In 1912 Max married a descendent of Martin Luther named Hedi. They were married by a Lutheran pastor who two years later would baptize Max into the Christian faith. Far from being a messianic Jew who fell in love with Rabbi Yeshua (Jesus), Max was merely one of the millions of Jews who no considered assimilation of more importance than their Jewish faith. As Max explained, "there were...forces pulling in the opposite direction [to my own feelings]. The strongest of these was the necessity of defending my position again and again, and the feeling of futility produced by these discussions [with Hedi and her mother]. In the end I made up my mind that a rational being as I wished to be, ought to regard religious professions and churches as a matter of no importance.... It has not changed me, yet I never regretted it. I did not want to live in a Jewish world, and one cannot live in a Christian world as an outsider. However, I made up my mind never to conceal my Jewish origin."
- J. L. Heilbron (1986). The Dilemmas of an Upright Man: Max Planck and the Fortunes of German Science. Harvard University Press. s. 198. ISBN 9780674004399. Erişim tarihi: 9 Eylül 2012.
On the other side, Church spokesmen could scarcely become enthusiastic about Planck's deism, which omitted all reference to established religions and had no more doctrinal content than Einstein's Judaism. It seemed useful therefore to paint the lily, to improve the lesson of Planck's life for the use of proselytizers and to associate the deanthropomorphizer of science with a belief in a traditional Godhead.
- "Modern History Sourceboook: Robespierre: the Supreme Being". Fordham.edu. 8 Ekim 2014 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Tatyana Klevantseva. "Prominent Russians: Mikhail Lomonosov". RT.com. 6 Eylül 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 10 Temmuz 2012.
A supporter of deism, he materialistically examined natural phenomena.
- "Reform Judaism and the relationship to Deism". Sullivan-county.com. 23 Nisan 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Jennifer Michael Hecht, "Doubt: A History: The Great Doubters and Their Legacy of Innovation from Socrates and Jesus to Thomas Jefferson and Emily Dickinson", pg. 227-230
- Ronald Bruce Meyer. "Napoleon Bonaparte (1769)". ronaldbrucemeyer.com. 6 Ocak 2004 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013.
His studies, says the Catholic Encyclopedia, 'left him attached to a sort of Deism, an admirer of the personality of Christ, a stranger to all religious practices, and breathing defiance against 'sacerdotalism' and 'theocracy'.'
- James R. Hansen (2005). First Man: The Life of Neil A. Armstrong. Simon and Schuster. s. 33. ISBN 9780743281713.
It is clear that by the time Armstrong returned from Korea in 1952 he had become a type of deist, a person whose belief in God was founded on reason rather than on revelation, and on an understanding of God's natural laws rather than on the authority of any particular creed or church doctrine. While working as a test pilot in Southern California in the late 1950s, Armstrong applied at a local Methodist church to lead a Boy Scout troop. While working as a test pilot in Southern California in the late 1950s, Armstrong applied at a local Methodist church to lead a Boy Scout troop. Where the form asked for his religious affiliation, Neil wrote the word “Deist.”
- Talia Soghomonian (3 Ağustos 2008). "Nick Cave". musicomh.com. 2 Şubat 2012 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Mart 2013.
Asked if he's a believer, he replies evasively, 'I believe in all sorts of things.' I attempt to lift his aura of mysticism and insist. 'Well, I believe in all sorts of things. But do I believe in God, you mean? Yeah. Do you?' he turns the question on me, before continuing, 'If you're involved with imagination and the creative process, it's not such a difficult thing to believe in a god. But I'm not involved in any religions.'
- "Nick Cave on The Death of Bunny Munro". The Guardian. 11 Eylül 2009. 27 Aralık 2012 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Mart 2013.
Do I personally believe in a personal God? No.
- "Clash in Cambridge: Scientific American". Sciam.com. 12 Eylül 2005. 14 Kasım 2007 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Robert Hooke and the English Renaissance. Gracewing Publishing. 2005. ss. 26-27. ISBN 9780852445877.
It seems possible that the mature Hooke may have been something of a Deist: a man who believed in and revered the Great Creator God, but who may have been quietly sceptical on such points as the Incarnation, the Resurrection, and the Sacraments. But very importantly, he seems to have kept his inner thoughts to himself, and probably steered clear of religious questions even when drinking coffee with friends who were deans and bishops. ...One suspects, however, that the undisclosed privacy of Robert Hooke's personal beliefs on matters of religion was best summed up by Waller when he said: 'If he was particular in some Matters, let us leave him to the searcher of Hearts.'
- James R. Wible (Nisan 2009). "Economics, Christianity, and Creative Evolution: Peirce, Newcomb, and Ely and the Issues Surrounding the Creation of the American Economic Association in the 1880s" (PDF). s. 43. 22 Temmuz 2013 tarihinde kaynağından (PDF) arşivlendi. Erişim tarihi: 5 Haziran 2012.
While rejecting all of the organized religions of human history, Newcomb does recognize that religious ideas are basic to the human mind. He articulates his point: “But there is a second truth admitted with nearly equal unanimity .... It is that man has religious instincts – is, in short, a religious animal, and must have some kind of worship.” 51 What Newcomb wants is a new religion compatible with the best science and philosophy of his time. He begins to outline this new religion with doctrines that it must not have: 1. It cannot have a God living and personal.... 2. It cannot insist on a personal immortality of the soul.... 3. There must be no terrors drawn from a day of judgment.... 4. There can be no ghostly sanctions or motives derived from a supernatural power, or a world to come.... 5. Everything beyond what can be seen must be represented as unknown and unknowable.... (Newcomb 1878, p. 51).
- In a correspondence on the matter Edison said: "You have misunderstood the whole article, because you jumped to the conclusion that it denies the existence of God. There is no such denial, what you call God I call Nature, the Supreme intelligence that rules matter. All the article states is that it is doubtful in my opinion if our intelligence or soul or whatever one may call it lives hereafter as an entity or disperses back again from whence it came, scattered amongst the cells of which we are made." New York Times. October 2, 1910, Sunday.
- "Jefferson's Religious Beliefs". monticello.org. Thomas Jefferson Foundation, Inc. 18 Mayıs 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 7 Şubat 2013.
- Michael Corbett and Julia Mitchell Corbett, Politics and religion in the United States (1999) p. 68
- Dulles, Avery (Ocak 2005). "The Deist Minimum". First Things: A Monthly Journal of Religion and Public Life, 149. ss. 25ff. 30 Aralık 2010 tarihinde kaynağından arşivlendi. Erişim tarihi: 20 Mart 2013.
- "Modern History Sourcebook: Thomas Paine: Of the Religion of Deism Compared with the Christian Religion". Fordham.edu. 14 Ağustos 2014 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- "Victor Hugo". Nndb.com. 21 Nisan 1915. 25 Mayıs 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
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- "Top Scientists on God: Who Believes, Who Doesn't". The Huffington Post. 14 Mart 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 13 Mayıs 2013.
I am very much a scientist, and so I naturally have thought about religion also through the eyes of a scientist. When I do that, I see religion not denominationally, but in a more, let us say, deistic sense. I have been influenced in my thinking by the writing of Einstein who has made remarks to the effect that when he contemplated the world he sensed an underlying Force much greater than any human force. I feel very much the same. There is a sense of awe, a sense of reverence, and a sense of great mystery.
- Werner Heisenberg (2007). Physics and Philosophy: The Revolution in Modern Science. HarperCollins. s. 215. ISBN 9780061209192. Erişim tarihi: 31 Temmuz 2012.
- Werner Heisenberg (1971). Der Teil und das Ganze. Harper & Row. s. 84.
Still, religion is rather a different matter. I feel very much like Dirac: the idea of a personal God is foreign to me.
- Explorers Club, New York (1981). Ernest Ingersoll (Ed.). Explorers journal, Volumes 59-61. Explorers Club. s. 105.
Nominally, Wernher von Braun was a Lutheran, but he was actually agnostic with atheistic overtones until the defeat of Germany. He confided to me that he seemed to have experienced a revelation. He had adopted the religious philosophy of Albert Einstein in which he did not believe in a God who punished the bad and rewarded the good. Instead, he believed in a Supreme Being responsible for the Universe and all it embraces.
- Ramesh Chopra (2005). Academic Dictionary of Philosophy. Gyan Books. s. 143. ISBN 9788182052246.
What Garrison did in the anti-slavery campaign is well known. The clergy to it that Americand do not know equally well that he rejected Christianity and was at the most a deist.
- "Alfred Adler Biography from Basic Famous People - Biographies of Celebrities and other Famous People". Basic Famous People. 28 Mayıs 1937. 3 Mayıs 2015 tarihinde kaynağından arşivlendi. Erişim tarihi: 4 Temmuz 2010.
- Charles Paul Enz (2002). No Time to Be Brief: A Scientific Biography of Wolfgang Pauli. Oxford University Press. ISBN 9780198564799.
At the same time Pauli writes on 11 October 1957 to the science historian Shmuel Sambursky whom he had met on his trip to Israel (see Ref. ,Şablon:Nonspecific p. 964): 'In opposition to the monotheist religions — but in unison with the mysticism of all peoples, including the Jewish mysticism - I believe that the ultimate reality is not personal.'