The Use of Philosophy

....Philosophy, taken in itself, is above utility. And for this very reason, philosophy is of the utmost necessity for men. It reminds them of the supreme utility of those things which do not deal with means, but with ends. For men do not live only by bread, vitamins, and technological discoveries. They live by values and realities that are above time, and are worth being known for their own sake; they feed in that invisible food which sustains the life of the spirit, and which makes them aware, not of such or such means at the service of their life,  but of their very reasons for living - and suffering, and hoping.

    The philosopher in society witnesses to the supreme dignity of thought; he points to what is eternal in man, and stimulates our thirst for pure knowledge and disinterested knowledge, knowledge of those fundamentals - about the nature of things and the nature of the mind, and man himself, and God - which are superior to, and independent of, anything we can make or produce or create - and to which all our practice is appendent, because we think before acting and nothing can limit the range of thought: our practical decisions depend on the stand we take on the ultimate questions that human thought is able to ask.

Jacques Maritain,  On The Use of Philosophy,  pp. 6, 7

Maritain: Science and Einstein Witness to God

"The science of phenomena ....bear witness to the existence of God....it is not a question of what science itself tells us, but of the very existence and possibility of science....if nature were not intelligible, there would be no science. Nature is not perfectly and absolutely intelligible; and the sciences do not try to come to grips with nature's intelligibility taken in itself (that is the job of philosophy). They rather reach for it in a rather oblique fashion, dealing with it only insofar as it is steeped in, and masked by, the observable and measurable data of the world of experience, and yet can be translated into mathematical intelligibility. Yet the intelligibility of nature is the very ground of those relational constancies which are the 'laws' - including the category of laws which deal only with probabilities - to which science sees phenomena submitted; and it is the very ground, in particular, of the highest explanatory systems, with all the symbols, ideal entities, and code languages they employ, (and with all that is in them that is still incomplete, arbitrary, and puzzlingly lacking in harmony ) that science constructs on observation and measurement.

    Now how would things be intelligible if they did not proceed from an intelligence? In the last analysis, a Prime Intelligence must exist, which is itself Intellection and Intelligibility in pure act, and which is the first principle of the intelligibility and essences of things, and causes order to exist in them, as well as an infinitely complex network of regular relationships, whose fundamental mysterious unity our reason dreams of rediscovering in its own way.

      Such an approach to God's existence is a a variant of Thomas Aquinas' fifth way. Its impact was secretly present in Einstein's famous saying: 'God does not play dice,' which, no doubt. used the word God in a merely figurative sense, and meant only: 'nature does not result from the throw of the dice', yet the very fact implicitly postulated the existence of the divine Intellect."

On the Uses of Philosophy Jacques Maritain, pp.65, 66

published by Princeton University Press 1962