Jacob Bronowski Quotes

It is important that students bring a certain ragamuffin, barefoot irreverence to their studies; they are not here to worship what is known, but to question it.

Man masters nature not by force, but by understanding

Has there ever been a society which has died of dissent? Several have died of conformity in our lifetime.” Jacob Bronowski in Science and Human Values

There is no absolute knowledge. And those who claim it, whether they are scientists or dogmatists, open the door to tragedy.

Every animal leaves traces of what it was; man alone leaves traces of what he created.

The world can only be grasped by action, not by contemplation. The hand is the cutting edge of man.

Science, like art, is not a copy of nature but a re-creation of her.

It's said that science will dehumanize people and turn them into numbers. That's false, tragically false. Look for yourself. This is the concentration camp and crematorium at Auschwitz. This is where people were turned into numbers. Into this pond were flushed the ashes of some four million people. And that was not done by gas. It was done by arrogance, it was done by dogma, it was done by ignorance. When people believe that they have absolute knowledge, with no test in reality, this is how they behave. This is what men do when they aspire to the knowledge of gods. Science is a very human form of knowledge. We are always at the brink of the known; we always feel forward for what is to be hoped. Every judgment in science stands on the edge of error and is personal. Science is a tribute to what we can know although we are fallible. In the end, the words were said by Oliver Cromwell: "I beseech you in the bowels of Christ: Think it possible you may be mistaken." I owe it as a scientist to my friend Leo Szilard, I owe it as a human being to the many members of my family who died here, to stand here as a survivor and a witness. We have to cure ourselves of the itch for absolute knowledge and power. We have to close the distance between the push-button order and the human act. We have to touch people.

The richness of human life is that we have many lives; we live the events that do not happen (and some that cannot) as vividly as those that do; and if thereby we die a thousand deaths, that is the price we pay for living a thousand lives.

This is the concentration camp and crematorium at Auschwitz. This is where people were turned into numbers. Into this pond were flushed the ashes of some four million people. And that was not done by gas. It was done by arrogance. It was done by dogma. It was done by ignorance. When people believe that they have absolute knowledge, with no test in reality, this is how they behave.

Dream or nightmare, we have to live our experience as it is, and we have to live it awake. We live in a world which is penetrated through and through by science and which is both whole and real. We cannot turn it into a game simple by taking sides.

The values by which we are to survive are not rules for just and unjust conduct, but are those deeper illuminations in whose light justice and injustice, good and evil, means and ends are seen in fearful sharpness of outline.

Fifty years from now if an understanding of man's origins, his evolution, his history, his progress is not in the common place of the school books we shall not exist.

Man is unique not because he does science, and he is unique not because he does art, but because science and art equally are expressions of his marvellous plasticity of mind.

Many theories of the ancient world seem terribly childish today, a hodge-podge of fables and false comparisons.But our theories will seem childish five-hundred years from now.Every theory is based on some analogy, and sooner or later the theory fails because the analogy turns out to be false. A theory in its day helps to solve the problems of the day.

The act of imagination is the opening of the system so that it shows new connections. Every act of act of imagination is the discovery of likenesses between two things which were thought unlike. An example is Newton’s thinking of the likeness between the thrown apple and moon sailing majestically in the sky. Hence, the ‘discovery’ of the laws of gravity.

That is the essence of science: ask an impertinent question, and you are on the way to the pertinent answer.

And when we describe it as I shall do, it becomes plain that imagination is a specifically human gift. To imagine is the characteristic act, not of the poet's mind, or the painter's, or the scientist's, but of the mind of man.

Do the poet and scientist not work analogously? Both are willing to waste effort. To be hard on himself is one ...of the main strengths of each. Each is attentive to clues, each must narrow the choice, must strive for precision. As George Grosz says, “In art there is no place for gossip and but a small place for the satirist.” The objective is fertile procedure. Is it not? Jacob Bronowski says in The Saturday Evening Post that science is not a mere collection of discoveries, but that science is the process of discovering. In any case it’s not established once and for all; it’s evolving.

Freedom is valued in a culture that wants to encourage dissent and to stimulate originality and independence. It belongs to a society which is open to change, and which esteems the agent of change, the individual, above its own peace of mind.

we must always remember that the real content of evolution (biological as well as cultural) is the elaboration of new behaviour.

يترك كل حيوان من الأثار ما يدل على مكانه , اما الانسان فيترك اثار ما ابدعه

We are nature's unique experiment to make the rational intelligence prove itself sounder than the reflex. Knowledge is our destiny

The creative personality is always one that looks on the world as fit for change and on himself as an instrument for change. Otherwise, what are you creating for? If the world is perfectly all right the way it is, you have no place in it. The creative personality thinks of the world as a canvas for change and of himself as a divine agent of change.

The University is a Mecca to which students come with something less than perfect faith. It is important that students bring a certain ragamuffin, barefoot irreverence to their studies; they are not here to worship what is known but to question it.

We treat ourselves both as objects of language and as speakers of language, both as objects of the symbolism and as symbols in it. And all the difficult paradoxes which go right back to Greek times and reappear in modern mathematics depend essentially on this.

Russell is reputed at a dinner party once to have said, ‘Oh, it is useless talking about inconsistent things, from an inconsistent proposition you can prove anything you like.’ Well, it is very easy to show this by mathematical means. But, as usual, Russell was much cleverer than this. Somebody at the dinner table said, 'Oh, come on!’ He said, 'Well, name an inconsistent proposition,’ and the man said, 'Well, what shall we say, 2 = 1.’ 'All right,’ said Russell, 'what do you want me to prove?’ The man said, 'I want you to prove that you’re the pope.’ 'Why,’ said Russell, 'the pope and I are two, but two equals one, therefore the pope and I are one.

There are two parts to the human dilemma. One is the belief that the end justifies the means. That push-button philosophy, that deliberate deafness to suffering, has become the monster in the war machine. The other is the betrayal of the human spirit: the assertion of dogma that closes the mind, and turns a nation, a civilization, into a regiment of ghosts--obedient ghosts or tortured ghosts.

The silent pressure for conformity exists whenever grants and contracts for research are under the direct control of governments; . . . then . . . no science is immune to the infection of politics and the corruption of power. —Jacob Bronowski, Polish-British mathematician and science writer, 1971

That is the essence of science: ask an impertinent question, and you are on the way to a pertinent answer.

The democracy of the intellect comes from the printed book…

what we call cultural evolution is essentially a constant growing and widening of the human imagination.

You cannot love the girl without being conscious of the fact that she has yellow hair, you cannot see the world without the intervention of the physical senses.

No science is immune to the infection of politics and the corruption of power.

Man masters nature not by force but by understanding.

In trying to formalize a rule, we look for truth, but what we find is knowledge, and what we fail to find is certainty. This limitation has no special bearing on the knowledge of self.

There is one gift above all others that makes man unique among the animals, and it is the gift displayed everywhere here: his immense pleasure in exercising and pushing forward his own skill.

The poem or the discovery exists in two moments of vision: the moment of appreciation as much as that of creation; for the appreciator must see the movement, wake to the echo which was started in the creation of the work. In the moment of appreciation we live again the moment when the creator saw and held the hidden likeness. When a simile takes us aback and persuades us together, when we find a juxtaposition in a picture both odd and intriguing, when a theory is at once fresh and convincing, we do not merely nod over someone else's work. We re-enact the creative act, and we ourselves make the discovery again... ...Reality is not an exhibit for man's inspection, labeled: "Do not touch." There are no appearances to be photographed, no experiences to be copied, in which we do not take part. We re-make nature by the act of discovery, in the poem or in the theorem. And the great poem and the deep theorem are new to every reader, and yet are his own experiences, because he himself re-creates them. They are the marks of unity in variety; and in the instant when the mind seizes this for itself, in art or in science, the heart misses a beat.

The poem and the drama is not the experience except as we identify ourselves with it, and know what it feels like to have it. What distinguishes literature is that it cannot be understood unless we understand what it is like to be human.

All those formal systems, in mathematics and physics and the philosophy of science, which claim to give foundations for certain truth are surely mistaken. I am tempted to say that we do not look for truth, but for knowledge. But I dislike this form of words, for two reasons. First of all, we do look for truth, however we define it, it is what we find that is knowledge. And second, what we fail to find is not truth, but certainty; the nature of truth is exactly the knowledge that we do find.

[John] Dalton was a man of regular habits. For fifty-seven years he walked out of Manchester every day; he measured the rainfall, the temperature—a singularly monotonous enterprise in this climate. Of all that mass of data, nothing whatever came. But of the one searching, almost childlike question about the weights that enter the construction of these simple molecules—out of that came modern atomic theory. That is the essence of science: ask an impertinent question, and you are on the way to the pertinent answer.

The ten commandments according to Leó Szilárd 1. Recognize the connections of things and laws of conduct of men, so that you may know what you are doing. 2. Let your acts be directed toward a worthy goal, but do not ask if they will reach it; they are to be models and examples, not means to an end. 3. Speak to all men as you do to yourself, with no concern for the effect you make, so that you do not shut them out from your world; lest in isolation the meaning of life slips out of sight and you lose the belief in the perfection of creation. 4. Do not destroy what you cannot create. 5. Touch no dish, except that you are hungry. 6. Do not covet what you cannot have. 7. Do not lie without need. 8. Honor children. Listen reverently to their words and speak to them with infinite love. 9.Do your work for six years; but in the seventh, go into solitude or among strangers, so that the memory of your friends does not hinder you from being what you have become. 10. Lead your life with a gentle hand and be ready to leave whenever you are called. Leo Szilard 'Die Stimme der Delphine.' Utopische Erzählungen. Rowohit Taschenbuch Verlag. 1963. Translated by Dr. Jacob Bronowski.

Every history is a map: it leaves out some features of reality, and singles out others which are thought to display its essential structure. When a historical map is drawn, as ours is, from specific groups outward, it has a special character. The process of mapping becomes the surveyor's process of triangulation, and the reference points are important less in themselves than as marks for triangulation-that is, as points from which to take a bearing. This is the principle which has guided us whenever we have had to make a choice between men; which of them, we have asked, best expresses the essence of his time.

I am infinitely saddened to find myself suddenly surrounded in the west by a sense of terrible loss of nerve, a retreat from knowledge into–into what? Into Zen Buddhism; into falsely profound questions … into extrasensory perception and mystery. They do not lie along the line of what we are now able to know if we devote ourselves to it: an understanding of man himself.

The brain cannot reach its inner conclusions by any logic of certainty. In place of this, the brain must do two things. It must be content to accept less than certain knowledge. And it must have statistical methods which are different in kind from ours, by which it reaches its acceptable level of uncertainty. By these means, the brain constructs a picture of the world which is less than certain yet highly interlocked in its parts.

The most powerful drive in the ascent of man is his pleasure in his own skill. He loves to do what he does well and, having done it well, he loves to do it better. You see it in his science. You see it in the magnificence with which he carves and builds, the loving care, the gaiety, the effrontery. The monuments are supposed to commemorate kings and religions, heroes, dogmas, but in the end the man they commemorate is the builder.

Progress is the exploration of our own error. Evolution is a consolidation of what have always begun as errors. And errors are of two kinds: errors that turn out to be true and errors that turn out to be false (which are most of them). But they both have the same character of being an imaginative speculation. I say all this because I want very much to talk about the human side of discovery and progress, and it seems to me terribly important to say this in an age in which most non-scientists are feeling a kind of loss of nerve.

We are not bound by commandments but by loyalties, and we have more loyalties than can be covered by fiat. We have to weigh their conflicting values for ourselves, on this occasion and on that, once in this favor and once in that, in the natural day to day of our conduct. In a complex and many-sided culture, we have to develop our ethic in our own actions, now within one group and now within another. Perhaps this group or that may have a book of rules for its members, but there can be no book to balance for any one of us, once for all, the loyalties that bind him to a dozen groups.

Yet, the principle of uncertainty is a bad name. In science or outside of it, we are not uncertain. Our knowledge is merely confined within a certain tolerance. We should call it the principle of tolerance. First in the engineering sense. Science has progressed, step by step, the most successful enterprise in the ascent of man, because it has understood that the exchange of information between man and nature, and man and man, can only take place with a certain tolerance. But I also use the word, passionately, about the real world. All knowledge, all information, between human beings, can only be exchanged within a play of tolerance, and that's whether it's in science, or in literature, or in religion, or in politics, or in any form of though that aspires to dogma.

We cannot hope to recapture today the terror that the mounted horse struck into the Middle East and Eastern Europe when it first appeared. That is because there is a difference of scale which I can only compare with the arrival of tanks in Poland in 1939, sweeping all before them. I believe that the importance of the horse in European history has always been underrated. In a sense, warfare was created by the horse, as a nomad activity. That is what the Huns brought, that is what the Phrygians brought, that is what finally the Mongols brought, and brought to a climax under Genghis Khan much later. In particular, the mobile hordes transformed the organisation of battle. They conceived a different strategy of war – a strategy that is like a war game; how, warmakers love to play games!

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But we are in any case mistaken if we think of our picture of the world as a passive record. The picture is made by, it is made of, our activity, all the way from the logic of the brain to the use of the plow and the wheel.

power is the by-product of understanding. So the Greeks said that Orpheus played the lyre with such sympathy that wild beasts were tamed by the hand on the strings. They did not suggest that he got this gift by setting out to be a lion tamer.

The world today is made, it is powered by science; and for any man to abdicate an interest in science is to walk with open eyes towards slavery.

The hand is the cutting edge of the mind. Civilisation is not a collection of finished artefacts, it is the elaboration of processes. In the end, the march of man is the refinement of the hand in action.

The new theory, of course, always subsumes more effects than the old. But the remarkable thing is that when it is discovered, it also wholly changes our conception of how the world works.

[When] we practice science (and this is true of all our experience), we are always decoding a part of nature which is not complete. We simply cannot get out of our own finiteness.

A man becomes creative, whether he is an artist or a scientist, when he finds a new unity in the variety of nature. He does so by finding a likeness between things which were not thought alike before, and this gives him a sense at the same time of richness and of understanding. The creative mind is a mind that looks for unexpected likenesses.

But war, organized war, is not a human instinct. It is a highly planned and cooperative form of theft. And that form of theft began ten-thousand years ago when the harvesters of wheat accumulated a surplus and the nomads rose out of the desert to rob them of what they themselves could not provide.

cultural evolution; once it takes off, it goes as the ratio of those two numbers goes, at least a hundred times faster than biological evolution.

Scientist-philosopher Jacob Bronowski saw that "errors are inextricably bound up with the nature of human knowledge."3 To that I add, errors are inextricably bound up with the nature of human behavior and judgments.

These frozen faces, these frozen frames in a film that is running down, mark a civilisation which failed to take the first step on the ascent of rational knowledge. That is the failure of the New World cultures, dying in their own symbolic Ice Age.

We become more and more aware that what we think about the world is not what the world is but what the human animal sees of the world.

But it is of critical importance to ask ourselves what features which other animals do not possess have given human beings the very special capacities with which we are concerned in these lectures: the ability to utter cognitive sentences (which no other animal can do) and the ability therefore to exercise knowledge and imagination.

We cannot separate the special importance of the visual apparatus of man from his unique ability to imagine, to make plans, and to do all the other things which are generally included in the catchall phrase "free will." What we really mean by free will, of course, is the visualizing of alternatives and making a choice between them. In my view, which not everyone shares, the central problem of human consciousness depends on this ability to imagine.

There are many gifts that are unique in man; but at the centre of them all, the root from which all knowledge grows, lies the ability to draw conclusions from what we see to what we do not see, to move our minds through space and time, and to recognise ourselves in the past on the steps to the present. All over these caves the print of the hand says: ‘This is my mark. This is man.

The Renaissance established the dignity of man. The Industrial Revolution established the unity of nature. That

The fact is that there are two traditions of explanation that march side by side in the ascent of man. One is the analysis of the physical structure of the world. The other is the study of the processes of life: their delicacy, their diversity, the wavering cycles from life to death in the individual and in the species. And these traditions do not come together until the theory of evolution; because until then there is a paradox which cannot be resolved, which cannot be begun, about life. The

Now if Newton had been a very plain, very dull, very matter-of-fact man, all that would be easily explicable. But I must make you see that he was not. He was really a most extraordinary, wild character. He practised alchemy. In secret, he wrote immense tomes about the Book of Revelation. He was convinced that the law of inverse squares was really already to be found in Pythagoras. And for such a man, who in private was full of these wild metaphysical and mystical speculations, to hold this public face and say, ‘I make no hypotheses’ – that is an extraordinary expression of his secret character. William Wordsworth in The Prelude has a vivid phrase, Newton, with his prism and silent face, which sees and says it exactly. Well,

The genius of men like Newton and Einstein lies in that: they ask transparent, innocent questions which turn out to have catastrophic answers. The poet William Cowper called Newton a ‘childlike sage’ for that quality, and the description perfectly hits the air of surprise at the world that Einstein carried in his face. Whether he talked about riding a beam of light or falling through space, Einstein was always full of beautiful, simple illustrations of such principles, and I shall take a leaf out of his book. I go to the bottom of the clocktower, and get into the tram he used to take every day on his way to work as a clerk in the Swiss Patent Office. The

My view is that diversity is the breath of life, and we must not abandon that for any single form which happens to catch our fancy – even our genetic fancy. Cloning is the stabilisation of one form, and that runs against the whole current of creation – of human creation above all. Evolution is founded in variety and creates diversity; and of all animals, man is most creative because he carries and expresses the largest store of variety. Every attempt to make us uniform, biologically, emotionally, or intellectually, is a betrayal of the evolutionary thrust that has made man its apex. Yet

It has a special biological character. Let us take one simple, down-to-earth criterion for that: we are the only species in which the female has orgasms. That is remarkable, but it is so. It is a mark of the fact that in general there is much less difference between men and women (in the biological sense and in sexual behaviour) than there is in other species. That may seem a strange thing to say. But to the gorilla and the chimpanzee, where there are enormous differences between male and female, it would be obvious. In the language of biology, sexual dimorphism is small in the human species. So

And Mendeleev’s guesses showed that induction is a more subtle process in the hands of a scientist than Bacon and other philosophers supposed. In science we do not simply march along a linear progression of known instances to unknown ones. Rather, we work as in a crossword puzzle, scanning two separate progressions for the points at which they intersect: that is where the unknown instances should be in hiding. Mendeleev scanned the progression of atomic weights in the columns, and the family likenesses in the rows, to pinpoint the missing elements at their intersections. By doing so, he made practical predictions, and he also made manifest (what is still poorly understood) how scientists actually carry out the process of induction. Very

I have chosen to talk about one of the founder fathers of twentieth-century physics, Niels Bohr, because in both these respects he was a consummate artist. He had no ready-made answers. He used to begin his lecture courses by saying to his students, ‘Every sentence that I utter should be regarded by you not as an assertion but as a question’. What he questioned was the structure of the world. And the people that he worked with, when young and old (he was still penetrating in his seventies), were others who were taking the world to pieces, thinking it out, and putting it together. He

Knowledge … is an unending adventure at the edge of uncertainty.

W. B. Yeats

Charles Darwin