Copenhagen Quotes

She was standing in the airport of Copenhagen, staring at a doorway, trying to figure out if it was (a) a bathroom and (b) what kind of bathroom it was. The door merely said H. Was she an H? Was H "hers"? It could just as easily be "his". Or "Helicopter Room: Not a Bathroom at All

The Copenhagen Interpretation is sometimes called "model agnosticism" and holds that any grid we use to organize our experience of the world is a model of the world and should not be confused with the world itself. Alfred Korzybski, the semanticist, tried to popularize this outside physics with the slogan, "The map is not the territory." Alan Watts, a talented exegete of Oriental philosophy, restated it more vividly as "The menu is not the meal.

Childhood is long and narrow like a coffin, and you can’t get out of it on your own.

You must come to Copenhagen to work with us. We like people who can actually perform thought experiments!

You know the phrase I keep thinking about?" a poet asked, on a different panel, at a festival in Copenhagen. "The chickens are coming home to roost.' Because it's never good chickens. It's never 'You've been a good person and now your chickens are coming home to roost.' It's never good chickens. It's always bad chickens.

Meanwhile I am only twenty years old, and the days descend on me un-noticeably like dust, each one just like the rest.

There had been no real coffee in Copenhagen since the beginning of the Nazi occupation. Not even any real tea. The mothers sipped at hot water flavored with herbs. “Annemarie,

Mathematics becomes very odd when you apply it to people. One plus one can add up to so many different sums

childhood falls silently to the bottom of my memory, that library of the soul from which I will draw knowledge and experience for the rest of my life.

That’s the worst thing about grownups, I think – they can never admit that just once in their lives they’ve acted wrongly or irresponsibly. They’re so quick to judge others, but they never hold Judgement Day for themselves.

And I want so badly to own my own time instead of always having to sell it.

Yes, all of this is sorrow. But leave a little love burning always like the small bulb in the room of a sleeping baby that gives him a bit of security and quiet love though he doesn’t know what the light is or where it comes from.

It bothers me a lot that I don’t seem to own any real feelings anymore, but always have to pretend that I do by copying other people’s reactions. It’s as if I’m only moved by things that come to me indirectly. I can cry when I see a picture in the newspaper of an unfortunate family that’s been evicted, but when I see the same ordinary sight in reality, it doesn’t touch me. I’m moved by poetry and lyrical prose, now as always – but the things that are described leave me completely cold. I don’t think very much of reality.

I always think there is a mystical understanding between the moon and the street, like between two sisters who have grown old together and no longer need any language to communicate with each other.

Wherever you turn, you run up against your childhood and hurt yourself because it’s sharp-edged and hard, and stops only when it has torn you completely apart. It seems that everyone has their own and each is totally different. My brother’s childhood is very noisy, for example, while mine is quiet and furtive and watchful. No one likes it and no one has any use for it.

The streets of Copenhagen are filled with people who oddly look not like Prince Hamlet and Ophelia, and that strikes the cord of bizarre sadness within your heart, and drives you into the weirdly unsettled state.

and I always dream about meeting some mysterious person who will listen to me and understand me. I know from books that such people exist, but you can't find any of them on my childhood street.

Food needs to be made with love. Everything tastes better when it’s made with love.

If I could choose one place to be right now - fuck Copenhagen and Cuba. I’d be at right beside you, wherever you are, smiling.

Similar to observers in the Copenhagen interpretation, we only see the possibility we focus on. And that’s the key to locking that particular possibility into place as “reality.

Time passed and my childhood grew thin and flat, paperlike. It was tired and threadbare, and in low moments it didn’t look like it would last until I was grown up.

Childhood is dark and it’s always moaning like a little animal that’s locked in a cellar and forgotten. It comes out of your throat like your breath in the cold, and sometimes it’s too little, other times too big. It never fits exactly. It’s only when it has been cast off that you can look at it calmly and talk about it like an illness you’ve survived.

Incited. That was it, the guidingprinciple of her life in Copenhagen. She was incited to make an impression, a voluptous impression. She was incited to inflame attention and admiration. She was dressed for it, subtly schooled for it. And after a little while she gave herself up wholly to the fascinating business of being seen, gaped at, desired.

Being a teacher seemed to involve carting around an awful lot of stuff.

Some questions remain long after their owners have died. Lingering like ghosts. Looking for the answers they never found in life.

Bohr: Heisenberg, I have to say - if people are to be measured strictly in terms of observable quantities... Heisenberg: Then we should need a strange new quantum ethics.

The echo of a great love is like the echo of a huge dog’s barking in an empty Jerusalem house marked for demolition.

Every person has their own truth just as every child has their own childhood.

NAMBLA's infiltrated First Recon,' Person continues after bringing the vehicle to a stop. 'There's a guy in Third Platoon, hes going to be collecting photographs of all the children and sending them back to NAMBLA HQ. Back at Pendleton he volunteers at the daycare center. He goes around collecting all the turds from the five-year-olds and puts them into Copenhagen tins. Out there everyone thinks he's dipping, but it's not tobacco. It's dookie from five-year-olds.

She puts on a great front, a bit like you, but there’s something that isn’t right. She’s almost too happy. Too upbeat. Being positive to hide the truth.

Two thousand million people in the world, and the one who has to decide their fate is is the only one who's always hidden from me.

The man had no more romance in his soul than a codfish.

Only my penis is still free and happy, no good for sword fights and no good for any work, or even for hanging things on, or for digging trenches. Praise be to God that it is so.

Childhood is long and narrow like a coffin, and you can't get out of it on your own.

Copenhagen interpretation Niels Bohr’s combination of instrumentalism, anthropocentrism and studied ambiguity, used to avoid understanding quantum theory as being about reality.

Day one, the van broke down. It was so cold the accelerator cable froze, so when Tony [Iommi] put his foot down it snapped in half. Which meant we were stranded in the middle of f**king nowhere, halfway to Copenhagen. There was a blizzard outside, but Tony said it was my job – as the band’s ‘public representative’ – to go and find some help. So out I walked into this field, snow blowing into my face, two icicles of snot hanging out of my nose, until finally I saw the lights of a farmhouse up ahead. Then I fell into a trench. After finally pulling myself out of the f**king thing, I waded through the snow until I reached the front door, then knocked loudly. ‘Halløj?’ said the big, red-faced Eskimo bloke who opened the door. ‘Oh, thank f**k,’ I said. [...] ‘Halløj?’ I didn’t know any Danish, so I pointed towards the road, and said, ‘Van. El kaputski. Ya?'

«She sat at the bow of a pleasure craft a stone's throw away, under the shade of a white parasol, a diligent tourist out to reap all the beauty and charm Copenhagen had to offer. She studied him with a distressed concentration, as if she couldn't quite remember who he was. As if she didn't want to. He looked different. His hair reached down to his nape, and he'd sported a full beard for the past two years. Their eyes met. She bolted upright from the chair. The parasol fell from her hand, clanking against the deck. She stared at him, her face pale, her gaze haunted. He'd never seen her like this, not even on the day he left her. She was stunned, her composure flayed, her vulnerability visible for miles. As her boat glided past him, she picked up her skirts and ran along the port rail, her eyes never leaving his. She stumbled over a line in her path and fell hard. His heart clenched in alarm, but she barely noticed, scrambling to her feet. She kept running until she was at the stern and could not move another inch closer to him (…) Gigi didn't move from her rigid pose at the rail, but she suddenly looked worn down, as if she'd been standing there, in that same spot, for all the eighteen hundred and some days since she'd last seen him. She still loved him. The thought echoed wildly in his head, making him hot and dizzy. She still loved him.»

So, Henrik, is the weather good for fishing?” Papa asked cheerfully, and listened briefly. Then he continued, “I’m sending Inge to you today with the children, and she will be bringing you a carton of cigarettes. “Yes, just one,” he said, after a moment. Annemarie couldn’t hear Uncle Henrik’s words. “But there are a lot of cigarettes available in Copenhagen now, if you know where to look,” he went on, “and so there will be others coming to you as well, I’m sure.” But it wasn’t true. Annemarie was quite certain it wasn’t true. Cigarettes were the thing that Papa missed, the way Mama missed coffee. He complained often—he had complained only yesterday—that there were no cigarettes in the stores.

Both [Quine and Feyerabend] want to revise a version of positivism. Quine started with the Vienna Circle, and Feyerabend with the Copenhagen school of quantum mechanics. Both the Circle and the school have been called children of Ernst Mach; if so, the philosophies of Feyerabend and Quine must be his grandchildren.

On the sly, you observe the adults whose childhood lies inside them, torn and full of holes like a used and moth-eaten rug no one thinks about anymore or has any use for. You can’t tell by looking at them that they’ve had a childhood, and you don’t dare ask how they managed to make it through without their faces getting deeply scarred and marked by it. You suspect that they’ve used some secret shortcut and donned their adult form many years ahead of time. They did it one day when they were home alone and their childhood lay like three bands of iron around their heart, like Iron Hans in Grimms’ fairy tale, whose bands broke only when his master was freed. But if you don’t know such a shortcut, childhood must be endured and trudged through hour by hour, through an absolutely interminable number of years. Only death can free you from it, so you think a lot about death, and picture it as a white-robed, friendly angel who some night will kiss your eyelids so that they never will open again.

A woman of Copenhagen, with whom I travelled from Odense to this city, and who gladly, according to her means, would have supported me, obtained, through one of her acquaintance, a language-master, who gratuitously gave me some German lessons,

Yes, and you’ve never been able to understand the suggestiveness of paradox and contradiction. That’s your problem. You live and breathe paradox and contradiction, but you can no more see the beauty of them than the fish can see the beauty of the water

Someday I’ll write down all of the words that flow through me. Someday other people will read them in a book and marvel that a girl could be a poet, after all . . . I want so badly to write down the words, but where in the world would I hide such papers?

My classmates find me unceasingly, overwhelmingly comical, and I've gotten used to the clown role and even find a sad comfort in it, because together with my confirmed stupidity, it protects me against their peculiar meanness toward anyone who is different.

But she didn’t say it, she sing it so we know that it’s you. And plenty in the ghetto, in Copenhagen City, in Rema, and for sure in the Eight Lanes sing it too. The two men who bring guns to the ghetto don’t know what to do since when music hit you can’t hit it back.

Nonetheless, the appeal of Copenhagen makes some sense, seen in this light. Quantum physics drove much of the technological and scientific progress of the past ninety years: nuclear power, modern computers, the Internet. Quantum-driven medical imaging changed the face of health care; quantum imaging techniques at smaller scales have revolutionized biology and kicked off the entirely new field of molecular genetics. The list goes on. Make some kind of personal peace with Copenhagen, and contribute to this amazing revolution in science . . . or take quantum physics seriously, and come face-to-face with a problem that even Einstein couldn't solve. Shutting up never looked so good.

They were beautiful books, sometimes very thick, sometimes very thin, always typographically exhilarating, with their welter of title pages, subheads, epigraphs, emphatic italics, italicized catchwords taken from German philosophy and too subtle for translation, translator's prefaces and footnotes, and Kierkegaard's own endless footnotes, blanketing pages at a time as, crippled, agonized by distinctions, he scribbled on and on, heaping irony on irony, curse on curse, gnashing, sneering, praising Jehovah in the privacy of his empty home in Copenhagen.

My love turns me like a salt sea, it seems, Into sweet drops of autumn’s first rain. I’m brought to you slowly as I fall. Take me in. For us there’s no angel who will come to redeem. For we are together. Each of us alone.

Bohr Before we can lay our hands on anything, our life’s over. Heisenberg Before we can glimpse who or what we are, we’re gone and laid to dust. Bohr Settled among all the dust we raised. Margrethe And sooner or later there will come a time when all our children are laid to dust, and all our children’s children.

We have one set of obligations to the world in general, and we have other sets, never to be reconciled, to our fellow-country men, to our neighbors, to our friends, to our family to our children. We have to go through not two slits at the same time but twenty-two. All we can do is to look afterwards, and see what happened.

In 1967, the second resolution to the cat problem was formulated by Nobel laureate Eugene Wigner, whose work was pivotal in laying the foundation of quantum mechanics and also building the atomic bomb. He said that only a conscious person can make an observation that collapses the wave function. But who is to say that this person exists? You cannot separate the observer from the observed, so maybe this person is also dead and alive. In other words, there has to be a new wave function that includes both the cat and the observer. To make sure that the observer is alive, you need a second observer to watch the first observer. This second observer is called “Wigner’s friend,” and is necessary to watch the first observer so that all waves collapse. But how do we know that the second observer is alive? The second observer has to be included in a still-larger wave function to make sure he is alive, but this can be continued indefinitely. Since you need an infinite number of “friends” to collapse the previous wave function to make sure they are alive, you need some form of “cosmic consciousness,” or God. Wigner concluded: “It was not possible to formulate the laws (of quantum theory) in a fully consistent way without reference to consciousness.” Toward the end of his life, he even became interested in the Vedanta philosophy of Hinduism. In this approach, God or some eternal consciousness watches over all of us, collapsing our wave functions so that we can say we are alive. This interpretation yields the same physical results as the Copenhagen interpretation, so this theory cannot be disproven. But the implication is that consciousness is the fundamental entity in the universe, more fundamental than atoms. The material world may come and go, but consciousness remains as the defining element, which means that consciousness, in some sense, creates reality. The very existence of the atoms we see around us is based on our ability to see and touch them.

Childhood is dark and it's always moaning like a little animal that's locked in a cellar and forgotten. It comes out of your throat like your breath in the cold, and sometimes it's too little, other times too big. It never fits exactly. It's only when it has been cast off that you can look at it calmly and talk about it like an illness you've survived.

Defective is an adjective that has long been deemed too freighted for liberal discourse, but the medical terms that have supplanted it—illness, syndrome, condition—can be almost equally pejorative in their discreet way. We often use illness to disparage a way of being, and identity to validate that same way of being. This is a false dichotomy. In physics, the Copenhagen interpretation defines energy/matter as behaving sometimes like a wave and sometimes like a particle, which suggests that it is both, and posits that it is our human limitation to be unable to see both at the same time. The Nobel Prize–winning physicist Paul Dirac identified how light appears to be a particle if we ask a particle-like question, and a wave if we ask a wavelike question. A similar duality obtains in this matter of self. Many conditions are both illness and identity, but we can see one only when we obscure the other. Identity politics refutes the idea of illness, while medicine shortchanges identity. Both are diminished by this narrowness. Physicists gain certain insights from understanding energy as a wave, and other insights from understanding it as a particle, and use quantum mechanics to reconcile the information they have gleaned. Similarly, we have to examine illness and identity, understand that observation will usually happen in one domain or the other, and come up with a syncretic mechanics. We need a vocabulary in which the two concepts are not opposites, but compatible aspects of a condition. The problem is to change how we assess the value of individuals and of lives, to reach for a more ecumenical take on healthy. Ludwig Wittgenstein said, ―All I know is what I have words for.‖ The absence of words is the absence of intimacy; these experiences are starved for language.

Ohne, dass ich es weiß sinkt meine Kindheit leise auf den Grund der Erinnerung. Diese Seelenbibliothek aus der ich bis an mein Lebensende wissen und Erfahrungen schöpfen werde

Nadja, who is always hunting for a man, but always the wrong one, is trying to get together with Ebbe’s brother Karsten, who she would fit like a ring in his nose.

A gyerekkor hosszú és szűk, mint egy koporsó, és egyedül nem lehet kijutni belőle.

But that one single soul was emperor of the universe, no less than each of us.

It's difficult to keep a grasp on yourself when things around you change.

Lili chiuse gli occhi (li sentiva così pesanti sotto lo strato di cipria!) e pensò a Copenhagen come a una città dove lei e Einar potevano vivere entrambi come una stessa persona.

The advantage of this interpretation is that we can drop condition number three, the collapse of the wave function. Wave functions never collapse, they just continue to evolve, forever splitting into other wave functions, in a never-ending tree, with each branch representing an entire universe. The great advantage of the many worlds theory is that it is simpler than the Copenhagen interpretation: it requires no collapse of the wave function. The price we pay is that now we have universes that continually split into millions of branches.

Andersen himself believed that many of his finest stories were written after travels to Rome, Naples, Constantinople, and Athens in 1841. He returned to Copenhagen reinvigorated by the encounter with the 'Orient' and began inventing his own tales rather than relying on the folklore of his culture. Andersen believed that he had finally found his true voice, and 'The Snow Queen,' even if it does not mark a clean break with the earlier fairy tales, offers evidence of a more reflective style committed to forging new mythologies rather than producing lighthearted entertainments.

The gunshots awakened Mr. Ullman, a banker by trade and a recent arrival from Copenhagen, who looked out the bedroom window just in time to see a tremendous bull galloping across his yard with a thrashing young American impaled on its rack. Mr. Ullman quickly telephoned the police and informed them, as urgently as his newly-acquired English would allow, that an 'unlucky cowboy is being perforated seriously.

Jokin ahdistaa rintaani kun kiipeän portaita ylös. Ihmiselämän nurja puoli ammottaa entistä avoimempana minua vasten, ja sitä on entistä vaikeampi kattaa niillä kirjoittamattomilla, vapisevilla sanoilla joita sydämeni aina kuiskaa.

Before it became popular to be “green,” drive an electric car, or greenwash, I traveled across the European continent, from Graz and Berlin to Copenhagen and Brussels, pushing for a “Green New Deal” for Europe. The idea was ahead of its time.

...apám elismerően mondja, hogy "a Victor Hugó nagyon jó író", fontoskodva kioktatom: Apa rosszul mondja a nevét. Ügónak ejtik. Leszarom, hogy ejtik, mondja apám rezzenéstelenül. Minden nevet úgy kell ejteni, ahogy le van írva. A többi csak felvágás.

Kierkegaard, in 'Either/Or,' makes fun of the 'busy man' for whom busyness is a way of avoiding an honest self-reckoning. You might wake up in the middle of the night and realize that you're lonely in your marriage, or that you need to think about what your level of consumption is doing to the planet, but the next day you have a million little things to do, and the day after that you have another million things. As long as there's no end of little things, you never have to stop and confront the bigger questions. Writing or reading an essay isn't the only way to stop and ask yourself who you really are and what your life might mean, but it is one good way. And if you consider how laughably unbusy Kierkegaard's Copenhagen was, compared with our own age, those subjective tweets and hasty blog posts don't seem so essayistic. They seem more like means of avoiding what a real essay might force on us. We spend our days reading, on screens, stuff we'd never bother reading in a printed book, and bitch about how busy we are.

The bishop has pushed himself to the limits of his reputation to avoid any connection to the distasteful funeral going on across the way. Yet he knows, along with all of Copenhagen, that the events below are all anyone is talking about. They will be in all the papers tomorrow, and the next day, and the next. It is of paramount importance that these papers record that the newly minted Bishop of all Denmark, Hans L. Martensen, shepherd to the nation, was not present at the burial of his former student, now the scourge of all Christendom, Søren Kierkegaard.

In 1965, as Ralph Gleason has reported, when Martin Luther King's march on Selma, Alabama, was brutally attacked by local and state constabulary, Louis Armstrong, then in Copenhagen, said after watching the carnage on television, "They would beat Jesus if he was black and marched.

Slowly, numbed, I walk through the city's spring, the others' spring, the others' joyous transformation, the others' happiness. I'll never be famous, my poems are worthless. I'll marry a stable skilled worker who doesn't drink, or get a steady job with a pension. After that deadly disappointment, a long time passes before I write in my poetry album again. Even though no one else cares for my poems, I have to write them because it dulls the sorrow and longing in my heart.

You know the phrase I keep thinking about?” a poet asked, on a different panel, at a festival in Copenhagen. “ ‘The chickens are coming home to roost.’ Because it’s never good chickens. It’s never ‘You’ve been a good person and now your chickens are coming home to roost.’ It’s never good chickens. It’s always bad chickens.

The two men who bring guns to the ghetto watch you sing yourself out of their hands and they not happy at all. Nobody uptown singing thanks and praises for you. Not the man who bring guns to the Eight Lanes, still run by Shotta Sherrif. That man know him party going up for re-election and they need to win, to stay in power, to bring power to the people, all comrades and socialists. Not the Syrian who bring guns to Copenhagen City and who want to win the election so bad that he will move God himself if God in the seat. The American who come with guns know that whoever win Kingston win Jamaica and whoever win West Kingston win Kingston, before any man in the ghetto tell him.

I expect that the Copenhagen interpretation will some time be called the greatest sophism in the history of science,” he wrote to Wheeler in 1980, “but I would consider it a terrible injustice if—when some day a solution should be found—some people claim that ‘this is of course what Bohr always meant,’ only because he was sufficiently vague.

Writing! There's nothing like it! Well, you would know! You sit down in a corner. By yourself. With a sheet of paper and an old ballpoint. And out it comes! While the world, and all the steps in it, can go hang! Of course, it's often rubbish. Tedious, boring, over the top. But then you hit your stride for a few yards, and you feel wonderful! You find a phrase that exactly expresses what you want to say about something. You read it back to yourself again and again. It feels good. You read it again the next day; it still feels good.

Детство — оно длинное и тесное, как гроб, и без посторонней помощи из него не выбраться.

Then with some amazing wisdom that sprang from who knew where, I said, ‘The great thing about mistakes is you can put them right.

Ole iloinen, jos edes unessa saat elää lapsuuden keväät.

Eine Hure ist eine Dame, die es für Geld macht, was mir viel mehr einleuchtet, als es umsonst zu machen.

Mpelelezi wa Tume ya Dunia kutoka Israeli Daniel Yehuda Ben-Asher Ebenezer, Mhebrania aliyeishi Givat Ram, Jerusalem, na mke wake mrembo Hadara na mtoto wake mzuri Navah Ebenezer, alikuwa Ukanda wa Gaza siku alipopigiwa simu na Kiongozi wa Kanda ya Asia-Australia ya Tume ya Dunia U Nanda – kutoka Copenhagen kuhusiana na wito wa haraka wa kuonana na Rais wa Tume ya Dunia. Yehuda aliondoka usiku kwenda Yangon, Myama, ambapo alionana na U Nanda na kupewa maelekezo yote ya kikazi aliyotakiwa kuyafuata. Mbali na maelekezo yote ya kikazi aliyotakiwa kuyafuata, Nanda alimkabidhi Yehuda kachero wa Kolonia Santita Mandi Dickson Santana (bila kujua kama Mandi ni kachero wa Kolonia Santita) ili amsindikize mpaka stendi ya mabasi ya Maubin, nje ya Yangon. Baada ya hapo Yehuda alisafiri mpaka Copenhagen ambapo yeye na wenzake walikabidhiwa Operation Devil Cross, ya kung’oa mizizi ya Kolonia Santita duniani kote. Yehuda alifanya kosa kubwa kuonana na kachero wa Kolonia Santita Mandi Santana! Kwa sababu hiyo, sauti na picha ya Yehuda vilichukuliwa, watu wengi walikufa katika miji ya Copenhagen na Mexico City.

She is smaller than other adult women, younger than other mothers, and there’s a world outside my street that she fears. And whenever we both fear it together, she will stab me in the back.

Imagine a cat, a vial of poison, and a radioactive source in a sealed box. If an internal sensor registers radioactivity, like an atom decaying, the vial is broken, releasing a poison that kills the cat. The atom has an equal chance of decaying or not decaying. It’s an ingenious way of linking an outcome in the classical world, our world, to a quantum-level event. The Copenhagen interpretation of quantum mechanics suggests a crazy thing: before the box is opened, before observation occurs, the atom exists in superposition—an undetermined state of both decaying and not decaying. Which means, in turn, that the cat is both alive and dead. And only when the box is opened, and an observation made, does the wave function collapse into one of two states. In other words, we only see one of the possible outcomes. For instance, a dead cat. And that becomes our reality. But then things get really weird. Is there another world, just as real as the one we know, where we opened the box and found a purring, living cat instead? The Many-Worlds interpretation of quantum mechanics says yes. That when we open the box, there’s a branch. One universe where we discover a dead cat. One where we discover a live one. And it’s the act of our observing the cat that kills it—or lets it live. And then it gets mind-fuckingly weird. Because those kinds of observations happen all the time. So if the world really splits whenever something is observed, that means there’s an unimaginably massive, infinite number of universes—a multiverse—where everything that can happen will happen.

Nu vallen de laatste resten van mij af als schilfers van een door de zon verbrande huid en eronder komt een ongepaste, onmogelijke volwassene tevoorschijn. Ik lees in mijn poesiealbum terwijl de nacht langs het raam wandelt en zonder dat het doorheb, glijdt mijn kindertijd stilletjes naar de bodem van mijn herinneringen, die bibliotheek van het gemoed, waaruit ik voor de rest van mijn hele bestaan kennis en ervaring zal opdiepen.

Bjørnskov, an expert in the fields of social trust, subjective well-being, and life satisfaction, told me about some other, highly revealing experiments that had been carried out in the field. “Back in the nineties there was an experiment done [in 1996, by Reader’s Digest] where wallets were left around in various cities and they counted how many were returned. And the cool thing is that in the places where more people say they can trust others, the more wallets were returned. I think they did an experiment with about forty wallets and the only two countries where all forty were returned were Norway and Denmark. I thought it was too good to be true, but TV2 [a Danish TV channel] did the same experiment again four years ago in Copenhagen Central Station, and they literally could not even leave the wallets—people would instantly pick them up and come running after them, so they had to give up!

In the Middle of This Century” In the middle of this century we turned to each other With half faces and full eyes like an ancient Egyptian picture And for a short while. I stroked your hair In the opposite direction to your journey, We called to each other, Like calling out the names of towns Where nobody stops Along the route. Lovely is the world rising early to evil, Lovely is the world falling asleep to sin and pity, In the mingling of ourselves, you and I, Lovely is the world. The earth drinks men and their loves Like wine, To forget. It can’t. And like the contours of the Judean hills, We shall never find peace. In the middle of this century we turned to each other, I saw your body, throwing shade, waiting for me, The leather straps for a long journey Already tightening across my chest. I spoke in praise of your mortal hips, You spoke in praise of my passing face, I stroked your hair in the direction of your journey, I touched your flesh, prophet of your end, I touched your hand which has never slept, I touched your mouth which may yet sing. Dust from the desert covered the table At which we did not eat But with my finger I wrote on it The letters of your name.

So, whereas Bohr argued away by fiat all but one outcome in a measurement, the Many Worlds approach, combined with decoherence, ensures that within each universe it appears as though the other outcomes have vanished. Within each universe, that is, it's as if the probability wave has collapsed. But, compared with the Copenhagen approach, the "as if" provides for a very different picture of the expanse of reality. In the Many Worlds view, all outcomes, not just one, are realized.

The proportion of the Danish population considered to be below the poverty line has almost doubled, from 4 percent to 7.5 percent, over the last ten years. A recent report by think tank Cevea revealed that, in Denmark, the wealthiest 1 percent owns almost a third of the country’s combined wealth: that’s still below the OECD average, but hardly what you would call “equality.” The elite are increasingly congregating in residential enclaves, almost all of them in and around Copenhagen.

On September 11, it was government that failed. Law enforcement agencies didn't detect the plot. The FBI had reports that said young men on the terrorist watch list were going from flight school to flight school, trying to find an instructor who would teach them how to fly a commercial jet. But the FBI never acted on it. The INS let the hijackers in. Three of them had expired visas. Months after the attack, the government issued visas to two dead hijackers. The solution to such government incompetence is to give the government more power? Congress could have done what Amsterdam, Belfast, Brussels, Copenhagen, Frankfurt, Hamburg, London, Paris, and Rome did: set tough standards and let private companies compete to meet them. Many of those cities switched to private companies because they realized government-run security wasn't working very well. Private-sector competition keeps the screeners alert because the airport can fire them. No one can fire the government; that's a reason government agencies gradually deteriorate. There's no competition.

Naturalism is naturally associated with physicalism, or materialism. I do not equate them, as witness my earlier remark on Cartesian dualism. I do embrace physicalism as a scientific position, but I could be dissuaded of it on future scientific grounds without being dissuaded of naturalism. Quantum mechanics today, indeed, in its neoclassical or Copenhagen interpretation, has a distinctly mentalistic ring. My naturalism has evidently been boiling down to the claim that in our pursuit of truth about the world we cannot do better than our traditional scientific procedure, the hypothetico-deductive method.

Aikuisten lapsuus roikkuu repaleisena ja puhkottuna heidän sisimmässään kuin käytetty ja koinsyömä matto jota kukaan ei ajattele eikä tarvitse. Heistä ei näe että heillä on ollut lapsuus, eikä heiltä uskalla kysyä miten he käyttäytyivät päästäkseen sen läpi ilman että se jätti heidän kasvoihinsa syviä arpia ja jälkiä.

And so, whereas Bohr and the Copenhagen gang would argue that only one of these universes would exist (because the act of measurement, which they claim lies outside of Schrodinger's purview, would collapse away all the others), and whereas a first-pass attempt to go beyond Bohr and extend Schrodinger's math to all particles, including those constituting equipment and brains, yielded dizzying confusion (because a given machine or mind seemed to internalize all possible outcomes simultaneously), Everett found that a more careful reading of Schrodinger's math leads somewhere else: to a plentiful reality populated by an ever-growing collection of universes.

My son, again you worry me. From time to time you worry me, so regularly it should calm me. I remember once, when you were little, we saw a fire together in a big hotel. The flames and the water and the smoke, the wailing and the shouting and the madly flashing lights, all these saved me from lots of talk on what life is. And we stood in silence. I ask myself where my father hid his fear, perhaps in a closed closet or some other place beyond the reach of children, perhaps deep in his heart. But now again you worry me. I’m always looking for you, this time among the mists of the Upper Galilee. I am a mist father. And the child is no more, for he is already grown.

The Christiania “free state” is a quarter in Copenhagen, Denmark, that has been squatted since 1971. Its 850 inhabitants are autonomous within their 85 acres. They have been taking out their own trash for over thirty years. The fact that they receive about one million visitors a year makes their achievement all the more impressive. The streets, buildings, restaurants, public toilets, and public showers are all reasonably clean — especially for hippies! The body of water that runs through Christiania is not the cleanest, but considering that Christiania is tree-covered and automobile free one suspects most of the pollution comes from the surrounding city that shares the waterway.

Einstein’s own remarks, given on the last day of the conference, show that the uncertainty principle was not the only aspect of quantum mechanics that concerned him. He was also bothered—and later would become even more so—by the way quantum mechanics seemed to permit action at a distance. In other words, something that happened to one object could, according to the Copenhagen interpretation, instantly determine how an object located somewhere else would be observed. Particles separated in space are, according to relativity theory, independent. If an action involving one can immediately affect another some distance away, Einstein noted, “in my opinion it contradicts the relativity postulate.” No force, including gravity, can propagate faster than the speed of light, he insisted.

As the philosopher George Santayana once quipped, “Skepticism, like chastity, should not be relinquished too readily.” When it comes to health news, a dose of incredulity is especially necessary because science and journalism are no less susceptible to humanity’s flaws than other endeavors. Unfortunately for those who wanted to hear they were better off not exercising than running, the Copenhagen City Heart Study offered more truthiness than truth. Although the researchers sampled more than a thousand runners, only eighty (7 percent) engaged in strenuous exercise, and of that tiny sample only two died during the study. In addition, the researchers never looked at cause of death, making no distinction between traffic accidents and heart attacks. You don’t need a degree in statistics to realize the study’s conclusions were meaningless and misleading.

Bohr is really doing what the Stoic allegorists did to close the gap between their world and Homer's, or what St. Augustine did when he explained, against the evidence, the concord of the canonical scriptures. The dissonances as well as the harmonies have to be made concordant by means of some ultimate complementarity. Later biblical scholarship has sought different explanations, and more sophisticated concords; but the motive is the same, however the methods may differ. An epoch, as Einstein remarked, is the instruments of its research. Stoic physics, biblical typology, Copenhagen quantum theory, are all different, but all use concord-fictions and assert complementarities. Such fictions meet a need. They seem to do what Bacon said poetry could: 'give some show of satisfaction to the mind, wherein the nature of things doth seem to deny it.' Literary fictions ( Bacon's 'poetry') do likewise. One consequence is that they change, for the same reason that patristic allegory is not the same thing, though it may be essentially the same kind of thing, as the physicists' Principle of Complementarity. The show of satisfaction will only serve when there seems to be a degree of real compliance with reality as we, from time to time, imagine it. Thus we might imagine a constant value for the irreconcileable observations of the reason and the imagination, the one immersed in chronos, the other in kairos; but the proportions vary indeterminably. Or, when we find 'what will suffice,' the element of what I have called the paradigmatic will vary. We measure and order time with our fictions; but time seems, in reality, to be ever more diverse and less and less subject to any uniform system of measurement. Thus we think of the past in very different timescales, according to what we are doing; the time of the art-historian is different from that of the geologist, that of the football coach from the anthropologist's. There is a time of clocks, a time of radioactive carbon, a time even of linguistic change, as in lexicostatics. None of these is the same as the 'structural' or 'family' time of sociology. George Kubler in his book The Shape of Time distinguished between 'absolute' and 'systematic' age, a hierarchy of durations from that of the coral reef to that of the solar year. Our ways of filling the interval between the tick and tock must grow more difficult and more selfcritical, as well as more various; the need we continue to feel is a need of concord, and we supply it by increasingly varied concord-fictions. They change as the reality from which we, in the middest, seek a show of satisfaction, changes; because 'times change.' The fictions by which we seek to find 'what will suffice' change also. They change because we no longer live in a world with an historical tick which will certainly be consummated by a definitive tock. And among all the other changing fictions, literary fictions take their place. They find out about the changing world on our behalf; they arrange our complementarities. They do this, for some of us, perhaps better than history, perhaps better than theology, largely because they are consciously false; but the way to understand their development is to see how they are related to those other fictional systems. It is not that we are connoisseurs of chaos, but that we are surrounded by it, and equipped for coexistence with it only by our fictive powers. This may, in the absence of a supreme fiction-or the possibility of it, be a hard fate; which is why the poet of that fiction is compelled to say From this the poem springs: that we live in a place That is not our own, and much more, nor ourselves And hard it is, in spite of blazoned days.

Many hundreds of craft of all sizes and nationalities - transatlantic steamers, full-rigged ships, barques, schooners, and fishing smacks - were running into the Sound from the open sea, making for the shelter of the roads of Elsinore. Not a single vessel was heading the other way, all were scudding in before the tempest; many of them, no doubt, had put to sea several days before, bound round the Skaw into the German Ocean, but had been compelled to turn back by the violence of the hurricane. They were all staggering along under the smallest possible amounts of canvas, pitching heavily into the frightfully high seas; here a full-rigged ship under close-reefed topsails; here a schooner under fore and main trysails; here a brig under bare poles; here a pilot-cutter under spit-fire jib, and the balance-reef down in her mainsail. Several vessels had lost spars or portions of their bulwarks; one Norwegian barque was evidently water-logged, and in a sinking condition, and was floundering slowly into smoother water, but just in time; and outside the Sound, on the raging Kattegat, were hundreds of other vessels, some hull down on the horizon, making for the same refuge, their fate still uncertain among those gigantic rollers, and, no doubt, with many an anxious heart on board of them.

So the way to think about the problem is this. You and I and computers and bacteria and viruses and everything else material are made of molecules and atoms, which are themselves composed of particles like electrons and quarks. Schrodinger's equation works for electrons and quarks, and all evidence points to its working for things made of these constituents, regardless of the number of particles involved. This means that Schrodinger's equation should continue to apply during a measurement. After all, a measurement is just one collection of particles (the person, the equipment, the computer...) coming into contact with another (the particle or particles being measured). But if that's the case, if Schrodinger's math refuses to bow down, then Bohr is in trouble. Schrodinger's equation doesn't allow waves to collapse. An essential element of the Copenhagen approach would therefore be undermined. So the third question is this: If the reasoning just recounted is right and probability waves don't collapse, how do we pass from the range of possible outcomes that exist before a measurement to the single outcome the measurement reveals? Or to put it in more general terms, what happens to a probability wave during a measurement that allows a familiar, definite, unique reality to take hold? Everett pursued this question in his Princeton doctoral dissertation and came to an unforeseen conclusion.

On his journey home from delivering his acceptance speech in Sweden the following summer, Einstein stopped in Copenhagen to see Bohr, who met him at the train station to take him home by streetcar. On the ride, they got into a debate. “We took the streetcar and talked so animatedly that we went much too far,” Bohr recalled. “We got off and traveled back, but again rode too far.” Neither seemed to mind, for the conversation was so engrossing. “We rode to and fro,” according to Bohr, “and I can well imagine what the people thought about us.”43 More than just a friendship, their relationship became an intellectual entanglement that began with divergent views about quantum mechanics but then expanded into related issues of science, knowledge, and philosophy. “In all the history of human thought, there is no greater dialogue than that which took place over the years between Niels Bohr and Albert Einstein about the meaning of the quantum,” says the physicist John Wheeler, who studied under Bohr. The social philosopher C. P. Snow went further. “No more profound intellectual debate has ever been conducted,” he proclaimed.44 Their dispute went to the fundamental heart of the design of the cosmos: Was there an objective reality that existed whether or not we could ever observe it? Were there laws that restored strict causality to phenomena that seemed inherently random? Was everything in the universe predetermined?

Kamishna … karibu," alisema Nafi huku akisimama na kutupa gazeti mezani na kuchukua karatasi ya faksi, iliyotumwa. "Ahsante. Kuna nini …" "Kamishna, imekuja faksi kutoka Oslo kama nilivyokueleza – katika simu. Inakutaka haraka, kesho, lazima kesho, kuwahi kikao Alhamisi mjini Copenhagen," alisema Nafi huku akimpa kamishna karatasi ya faksi. "Mjini Copenhagen!" alisema kamishna kwa kutoamini. "Ndiyo, kamishna … Sidhani kama kuna jambo la hatari lakini." "Nafi, nini kimetokea!" "Kamishna … sijui. Kwa kweli sijui. Ilipofika, hii faksi, kitu cha kwanza niliongea na watu wa WIS kupata uthibitisho wao. Nao hawajui. Huenda ni mauaji ya jana ya Meksiko. Hii ni siri kubwa ya tume kamishna, na ndiyo maana Oslo wakaingilia kati." "Ndiyo. Kila mtu ameyasikia mauaji ya Meksiko. Ni mabaya. Kinachonishangaza ni kwamba, jana niliongea na makamu … kuhusu mabadiliko ya katiba ya WODEA. Hakunambia chochote kuhusu mkutano wa kesho!" "Kamishna, nakusihi kuwa makini. Dalili zinaonyesha hali si nzuri hata kidogo. Hawa ni wadhalimu tu … wa madawa ya kulevya." "Vyema!" alijibu kamishna kwa jeuri na hasira. Halafu akaendelea, "Kuna cha ziada?" "Ijumaa, kama tulivyoongea wiki iliyopita, nasafiri kwenda Afrika Kusini." "Kikao kinafanyika Alhamisi, Nafi, huwezi kusafiri Ijumaa …" "Binti yangu atafukuzwa shule, kam …" "Nafi, ongea na chuo … wambie umepata dharura utaondoka Jumatatu; utawaona Jumanne … Fuata maadili ya kazi tafadhali. Safari yako si muhimu hivyo kulinganisha na tume!" "Sawa! Profesa. Niwie radhi, nimekuelewa, samahani sana. Samahani sana.

Мама стоит вся в черном тюле, усыпанном сотнями сияющих блесток. Они опадают так же легко, как и ее хрупкое счастье. Отец знает, что я всё слышала, и подсаживается ко мне, в его добрых грустных глазах – неуверенность. Кем ты хочешь стать, когда вырастешь? – неловко спрашивает он. Королевой ночи, отвечаю я с обидой, потому что рядом именно тот «Дитлев», который всегда портит удовольствие моей маме. Кстати, позже Эдвин признается, что стихотворения хорошие. Вот если бы только их написал кто-то другой, а не я. Когда знаешь, что всё там сплошная ложь, считает он, остается лишь смеяться до смерти. Я радуюсь его похвале, а слова про ложь мне безразличны. Я знаю, что иногда приходится лгать, чтобы вывести правду наружу. В одном журнале я вычитала строчку: “сиди и пялься на два кулака, что Господь сотворил так умело”. Это стихотворение о безработных, и оно напоминает мне об отце. Незаметно наблюдаешь за взрослыми, чье детство затаилось внутри, драное и дырявое, словно проеденный молью половик, о которым все позабыли и больше им не пользуются. По ним не скажешь, что у них вообще было детство, и не решаешься спросить, как им удалось вырваться из него без глубоких шрамов и отметин на лице. Впору заподозрить, что они воспользовались потайным ходом и облачились во взрослую форму многими годами раньше. Из детства не вырваться, оно липнет к тебе, будто запах. Он исходит и от других детей, и у каждого детства он свой, особенный. Но собственного запаха не замечаешь, и иногда становится страшно, что у тебя он хуже, чем у других. Детство – оно длинное и тесное, как гроб, и без посторонней помощи из него не выбраться. Однажды я спросила: “причитания” – папа, что это значит? Я нашла это выражение у Горького, и оно очень понравилось мне. Отец долго думал, поглаживая вздернутые кончики усов. Это русское понятие, произнес он. Означает боль, одиночество, печаль. Он, гордость семьи, заколачивает гвозди в доску. Это занятие для мальчиков, а девочкам нужно просто выйти замуж и родить детей. Они должны быть обеспечены, и больше им нечего ждать и не на что рассчитывать. Я поднимаю на нее глаза и одновременно осознаю несколько вещей: она меньше других взрослых женщин, моложе других матерей и боится мира за пределами нашей улицы. И в момент, когда мы вместе боимся его, она готова нанести мне удар со спины. В те редкие моменты, когда отец по-настоящему сердится на нее, он уверяет, что всё в ней – сплошная ложь, но я знаю, что это не так. Я знаю, что у каждого человека своя правда, как у каждого ребенка – свое детство.

Я и сама не знаю, хороши ли они. Отдай ему, нетерпеливо произносит брат, и я неуверенно протягиваю альбом. Пока Торвальд перелистывает страницы и читает, серьезно насупившись, я попадаю в совершенно новый пласт бытия. Я одновременно возбуждена, тронута и напугана, и кажется, что альбом – это трепещущая, живая часть меня самой, которую можно уничтожить одним-единственным безжалостным ранящим словом. Торвальд читает в тишине, и на его лице нет и следа улыбки. Наконец он захлопывает альбом, с восхищением поднимает на меня светло-голубые глаза и решительно произносит: они дьявольски хороши! У брата я никогда не засиживаюсь: между словами мы делаем длинные паузы, и моему уходу он радуется не меньше, чем нашей встрече. Последняя весна моего детства холодная и ветреная. На вкус она напоминает пыль и пахнет мучительным расставанием и изменениями. Будущее – чудовищный, могущественный колосс, который скоро обрушится и раздавит меня. Мое изорванное в клочья детство треплется вокруг меня, и стоит залатать одну дыру, как тут же появляется новая. От этого я становлюсь ранимой и раздражительной. Вообще-то отец написал за меня много работ и получил за них хорошие оценки от фрекен Маттиасен. Схема не давала осечки, пока он не завершил работу об Америке словами: “Америка считается страной свободы. Раньше эта свобода означала преданность самому себе, своей работе и своей земле. Сейчас это свобода умереть с голода, если у тебя нет денег на еду”. Что, ради всего святого, спросила моя учительница, ты имеешь в виду под этим нравоучением? Объяснить я не смогла, и только за старания нам поставили “очень хорошо”. Нет, я не могу продолжить учебу, и от детства моего осталось совсем немного. Размышляя о будущем, я каждый раз наталкиваюсь на глухую стену, поэтому мне хочется растянуть свое детство подольше, насколько возможно. Я считала, что стихи затягивали проплешины детства новой тонкой кожицей, которая скрывалась под еще не вполне отвалившейся от раны коркой. Составится ли из стихов мой взрослый образ? Моей единственной отрадой в этом ненадежном, зыбком мире были стихи: Молодой, счастливой и веселой, С шутками и смехом я жила Свежей и цветущей розой. Ныне ж я забыта и стара. Мне исполнилось двенадцать лет. Время шло, и детство становилось тонким и плоским, как бумага. Оно было уставшим и изношенным, и в трудные моменты казалось, что оно не продержится до моего взросления. И все вокруг это замечали. отец берет том двумя пальцами и произносит с нескрываемым отвращением: тебе нельзя его читать. Он был ненормальным! Я знаю: быть ненормальным – ужасно, мне и самой сложно притворяться, что я нормальная. Мне приходится выискивать это выражение неземного счастья в прозе, потому что отцу не нравится, когда я таскаю домой из библиотеки поэтические сборники. Пустое увлечение, говорит он презрительно, в стихах нет ничего общего с реальностью. Меня никогда не интересовала реальность, я никогда не писала о ней стихов. Глядя на нее, на фрекен Клаусен, фрекен Моллеруп и директрису из старой школы, похожую на ведьму, я укрепляюсь в мысли, что только плоскогрудые женщины добиваются хоть какого-то влияния на работе. улыбается она и треплет меня по голове. Мне не стыдно, что она поправляет меня, но когда я возвращаюсь домой с томиком “Отверженных” и отец одобрительно говорит: Виктор Гюго, да, он хорош! – я поучительно и важно отзываюсь: отец неправильно произносит, его зовут Юго. Мне без разницы, как его зовут, отвечает отец спокойно, все имена нужно произносить, как они написаны. А остальное – бахвальство. Нет никакого смысла пересказывать родителям, что говорят люди не с нашей улицы.