Discoveries Of Science Quotes

The most exciting phrase to hear in science, the one that heralds the most discoveries, is not "Eureka!" (I found it!) but 'That's funny...

There are three stages in scientific discovery. First, people deny that it is true, then they deny that it is important; finally they credit the wrong person.

The time will come when diligent research over long periods will bring to light things which now lie hidden. A single lifetime, even though entirely devoted to the sky, would not be enough for the investigation of so vast a subject... And so this knowledge will be unfolded only through long successive ages. There will come a time when our descendants will be amazed that we did not know things that are so plain to them... Many discoveries are reserved for ages still to come, when memory of us will have been effaced.

Discovery is always rape of the natural world. Always.

Not every story has a happy ending, ... but the discoveries of science, the teachings of the heart, and the revelations of the soul all assure us that no human being is ever beyond redemption. The possibility of renewal exists so long as life exists. How to support that possibility in others and in ourselves is the ultimate question.

The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, is as good as dead, and his eyes are dimmed (Albert Einstein)

Discovery consists of looking at the same thing as everyone else and thinking something different.

What is it with science these days? Everyone is so quick to believe in it, in all these new scientific discoveries, new pills for this, new pills for that. Get thinner, grow hair, yada, yada, yada, but when it requires a little faith in something you all go crazy.' He shook his head, 'If miracles had chemical equations then everyone would believe.

The winds, the sea, and the moving tides are what they are. If there is wonder and beauty and majesty in them, science will discover these qualities... If there is poetry in my book about the sea, it is not because I deliberately put it there, but because no one could write truthfully about the sea and leave out the poetry.

Science has taught me that everything is more complicated than we first assume, and that being able to derive happiness from discovery is a recipe for a beautiful life. It has also convinced me that carefully writing everything down is the only real defense we have against forgetting something important that once was and is no more, including the spruce tree that should have outlived me but did not.

We no longer live on what we have, but on promises, no longer in the present day, but in the darkness of the future, which, we expect, will at last bring the proper sunrise. We refuse to recognize that everything better is purchased at the price of something worse; that, for example, the hope of grater freedom is canceled out by increased enslavement to the state, not to speak of the terrible perils to which the most brilliant discoveries of science expose us. The less we understand of what our [forebears] sought, the less we understand ourselves, and thus we help with all our might to rob the individual of his roots and his guiding instincts, so that he becomes a particle in the mass, ruled only by what Neitzche called the spirit of gravity. (p.236)

The aim of science is to discover and illuminate truth. And that, I take it, is the aim of literature, whether biography or history... It seems to me, then, that there can be no separate literature of science.

I think imagination is at the heart of everything we do. Scientific discoveries couldn't have happened without imagination. Art, music, and literature couldn't exist without imagination. And so anything that strengthens imagination, and reading certainly does that, can help us for the rest of our lives.

It is interesting to note how many of the great scientific discoveries begin as myths.

Doing what has never been done before is intellectually seductive, whether or not we deem it practical.

Science, my lad, has been built upon many errors; but they are errors which it was good to fall into, for they led to the truth.

Discovery, they believe, is inevitable. So they just try to do it first. That's the game in science.

A number of years ago, when I was a freshly-appointed instructor, I met, for the first time, a certain eminent historian of science. At the time I could only regard him with tolerant condescension. I was sorry of the man who, it seemed to me, was forced to hover about the edges of science. He was compelled to shiver endlessly in the outskirts, getting only feeble warmth from the distant sun of science- in-progress; while I, just beginning my research, was bathed in the heady liquid heat up at the very center of the glow. In a lifetime of being wrong at many a point, I was never more wrong. It was I, not he, who was wandering in the periphery. It was he, not I, who lived in the blaze. I had fallen victim to the fallacy of the 'growing edge;' the belief that only the very frontier of scientific advance counted; that everything that had been left behind by that advance was faded and dead. But is that true? Because a tree in spring buds and comes greenly into leaf, are those leaves therefore the tree? If the newborn twigs and their leaves were all that existed, they would form a vague halo of green suspended in mid-air, but surely that is not the tree. The leaves, by themselves, are no more than trivial fluttering decoration. It is the trunk and limbs that give the tree its grandeur and the leaves themselves their meaning. There is not a discovery in science, however revolutionary, however sparkling with insight, that does not arise out of what went before. 'If I have seen further than other men,' said Isaac Newton, 'it is because I have stood on the shoulders of giants.

Seek happiness in tranquility and avoid ambition even if it be only the apparently innocent one of distinguishing yourself in science and discoveries.

The European talks of progress because by the aid of a few scientific discoveries he has established a society which has mistaken comfort for civilisation.

Without a constant misuse of language there cannot be any discovery, any progress

For myself, I am interested in science and in philosophy only because I want to learn something about the riddle of the world in which we live, and the riddle of man's knowledge of that world. And I believe that only a revival of interest in these riddles can save the sciences and philosophy from an obscurantist faith in the expert's special skill and in his personal knowledge and authority.

In other studies you go as far as other have gone before you, and there is nothing more to know; but in a scientific pursuit there is continual food for discovery and wonder.

I am one of those who think, like Nobel, that humanity will draw more good than evil from new discoveries.

Names and attributes must be accommodated to the essence of things, and not the essence to the names, since things come first and names afterwards.

We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made.

The greatest of all the accomplishments of 20th century science has been the discovery of human ignorance

Science is a philosophy of discovery. Intelligent design is a philosophy of ignorance.

We must not forget that when radium was discovered no one knew that it would prove useful in hospitals. The work was one of pure science. And this is a proof that scientific work must not be considered from the point of view of the direct usefulness of it. It must be done for itself, for the beauty of science, and then there is always the chance that a scientific discovery may become like the radium a benefit for mankind.

Every fact of science was once damned. Every invention was considered impossible. Every discovery was a nervous shock to some orthodoxy. Every artistic innovation was denounced as fraud and folly. The entire web of culture and ‘progress,’ everything on earth that is man-made and not given to us by nature, is the concrete manifestation of some man’s refusal to bow to Authority. We would own no more, know no more, and be no more than the first apelike hominids if it were not for the rebellious, the recalcitrant, and the intransigent. As Oscar Wilde truly said, ‘Disobedience was man’s Original Virtue.

The prediction I can make with the highest confidence is that the most amazing discoveries will be the ones we are not today wise enough to foresee.

First they ignore you, then they laugh at you, then they fight you, then you win.

...interests are not discovered through introspection. Instead, interests are triggered by interactions with the outside world. The process of interest discovery can be messy, serendipitous, and inefficient. This is because you can't really predict with certainty what will capture your attention and what won't...Without experimenting, you can't figure out which interests will stick, and which won't.

The universe is so unhuman, that is, it goes its way with so little thought of man. He is but an incident, not an end. We must adjust our notions to the discovery that things are not shaped to him, but that he is shaped to them. The air was not made for his lungs, but he has lungs because there is air; the light was not created for his eye, but he has eyes because there is light. All the forces of nature are going their own way; man avails himself of them, or catches a ride as best he can. If he keeps his seat, he prospers; if he misses his hold and falls, he is crushed.

In the world of the very small, where particle and wave aspects of reality are equally significant, things do not behave in any way that we can understand from our experience of the everyday world...all pictures are false, and there is no physical analogy we can make to understand what goes on inside atoms. Atoms behave like atoms, nothing else.

I saw the logic that they used, and the death of a thousand cuts as experimental scientists slowly chipped away at the belief that the world was an inexplicably powerful, magical place. Ultimately they failed, though. The magic never really went away. It waited, quietly, for people to return to it when they found the science wanting.

None of the people have any real interest in a science, who only begin to be enthusiastic about it when they themselves have made discoveries in it.

The world of science lives fairly comfortably with paradox. We know that light is a wave, and also that light is a particle. The discoveries made in the infinitely small world of particle physics indicate randomness and chance, and I do not find it any more difficult to live with the paradox of a universe of randomness and chance and a universe of pattern and purpose than I do with light as a wave and light as a particle. Living with contradiction is nothing new to the human being.

Deviner avant de démontrer! Ai-je besoin de rappeler que c'est ainsi que se sont faites toutes les découvertes importantes. Guessing before proving! Need I remind you that it is so that all important discoveries have been made?

Imagination has brought mankind through the Dark Ages to its present state of civilization. Imagination led Columbus to discover America. Imagination led Franklin to discover electricity. Imagination has given us the steam engine, the telephone, the talking-machine and the automobile, for these things had to be dreamed of before they became realities. So I believe that dreams - day dreams, you know, with your eyes wide open and your brain-machinery whizzing - are likely to lead to the betterment of the world. The imaginative child will become the imaginative man or woman most apt to create, to invent, and therefore to foster civilization.

All things remarkable are surprisingly simple; albeit difficult to find.

Perhaps science does not develop by the accumulation of individual discoveries and inventions

I want to pause here and talk about this notion of consensus, and the rise of what has been called consensus science. I regard consensus science as an extremely pernicious development that ought to be stopped cold in its tracks. Historically, the claim of consensus has been the first refuge of scoundrels; it is a way to avoid debate by claiming that the matter is already settled. Whenever you hear the consensus of scientists agrees on something or other, reach for your wallet, because you're being had. Let's be clear: the work of science has nothing whatever to do with consensus. Consensus is the business of politics. Science, on the contrary, requires only one investigator who happens to be right, which means that he or she has results that are verifiable by reference to the real world. In science consensus is irrelevant. What is relevant is reproducible results. The greatest scientists in history are great precisely because they broke with the consensus. There is no such thing as consensus science. If it's consensus, it isn't science. If it's science, it isn't consensus. Period.

I would remind you to notice where the claim of consensus is invoked. Consensus is invoked only in situations where the science is not solid enough. Nobody says the consensus of scientists agrees that E=mc2. Nobody says the consensus is that the sun is 93 million miles away. It would never occur to anyone to speak that way.

But you can’t be a scientist if you’re uncomfortable with ignorance, because scientists live at the boundary between what is known and unknown in the cosmos. This is very different from the way journalists portray us. So many articles begin, “Scientists now have to go back to the drawing board.” It’s as though we’re sitting in our offices, feet up on our desks—masters of the universe—and suddenly say, “Oops, somebody discovered something!” No. We’re always at the drawing board. If you’re not at the drawing board, you’re not making discoveries. You’re not a scientist; you’re something else. The public, on the other hand, seems to demand conclusive explanations as they leap without hesitation from statements of abject ignorance to statements of absolute certainty.

Every time you understand something, religion becomes less likely. Only with the discovery of the double helix and the ensuing genetic revolution have we had grounds for thinking that the powers held traditionally to be the exclusive property of the gods might one day be ours. . . .

The greatest obstacle to discovery is not ignorance—it is the illusion of knowledge. —Daniel J. Boorstin

The Metal Horn Unicorns say, “No Metal – No Magic. . .and No Technology”. They are exactly right! Metals and other elements of the periodic table are in every facet of our everyday lives.

Metal makes everything magical. Just ask a unicorn. . .preferably one with a metal horn.

Sometimes scientific discoveries are like that […]. Once people know something is possible, the pace of new findings increases. (Wylan)

The isolated man does not develop any intellectual power. It is necessary for him to be immersed in an environment of other men, whose techniques he absorbs during the first twenty years of his life. He may then perhaps do a little research of his own and make a very few discoveries which are passed on to other men. From this point of view the search for new techniques must be regarded as carried out by the human community as a whole, rather than by individuals.

As often happens in science, discoveries are made in the pursuit of an elusive (and sometimes nonexistent) goal.

The Fibonacci Sequence turns out to be the key to understanding how nature designs... and is... a part of the same ubiquitous music of the spheres that builds harmony into atoms, molecules, crystals, shells, suns and galaxies and makes the Universe sing.

The history of Science is not a mere record of isolated discoveries; it is a narrative of the conflict of two contending powers, the expansive force of the human intellect on one side, and the compression arising from traditionary faith and human interests on the other.

Discovery consists of seeing what everybody has seen and thinking what nobody else has thought.

In science, the credit goes to the man who convinces the world, not to the man to whom the idea first occurs.

Today the most civilized countries of the world spend a maximum of their income on war and a minimum on education. The twenty-first century will reverse this order. It will be more glorious to fight against ignorance than to die on the field of battle. The discovery of a new scientific truth will be more important than the squabbles of diplomats. Even the newspapers of our own day are beginning to treat scientific discoveries and the creation of fresh philosophical concepts as news. The newspapers of the twenty-first century will give a mere 'stick' in the back pages to accounts of crime or political controversies, but will headline on the front pages the proclamation of a new scientific hypothesis. Progress along such lines will be impossible while nations persist in the savage practice of killing each other off. I inherited from my father, an erudite man who labored hard for peace, an ineradicable hatred of war.

I've learned that most problems aren't rocket science, but when they are rocket science, you should ask a rocket scientist. In other words, I don't know everything, so I've learned to seek advice and counsel and to listen to experts.

Allow intelligent design into science textbooks, lecture halls, and laboratories, and the cost to the frontier of scientific discovery—the frontier that drives the economies of the future—would be incalculable. I don't want students who could make the next major breakthrough in renewable energy sources or space travel to have been taught that anything they don't understand, and that nobody yet understands, is divinely constructed and therefore beyond their intellectual capacity. The day that happens, Americans will just sit in awe of what we don't understand, while we watch the rest of the world boldly go where no mortal has gone before.

Science, however, is never conducted as a popularity contest, but instead advances through testable, reproducible, and falsifiable theories.

Science, Nietzsche had warned, is becoming a factory, and the result will be ethical nihilism.

If you don't like the solution, change the problem.

None but those who have experienced them can conceive of the enticements of science. In other studies you go as far as others have gone before you, but in a scientific pursuit there is continual food for discovery and wonder.

[...] Traditionally these are questions for philosophy, but philosophy is dead. Philosophy has not kept up with modern developments in science, particularly physics. Scientists have become the bearers of the torch of discovery in our quest for knowledge.

The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science.

Science, my boy, is made up of mistakes; but of mistakes which lead to the discovery of truth.

Osm – the unicorn with the multi-metal horn tipped with Osmium can do it all! He has the powers of all the metal horn unicorns. Osmium is much rarer than gold, about 1000 times, but it is only worth about ¼ the price because there are so few uses for it.

Science is a philosophy of discovery. Intelligent design is a philosophy of ignorance. You cannot build a program of discovery on the assumption that nobody is smart enough to figure out the answer to a problem.

To really achieve anything, you have to be able to tolerate and enjoy risk. It has to become a challenge to look forward to. In all fields, to make exceptional discoveries you need risk—you’re just never going to have a breakthrough without it.

The first rule of discovery is to have brains and good luck. The second rule of discovery is to sit tight and wait till you get a bright idea.

So much for modern science and its wonderful discoveries that just about everything can kill you. Life is only a bedtime story before a long, long sleep.

I’ll admit that the discovery of evolution is humbling, but it is also empowering. It transforms our relationship to the life around us. Instead of being outsiders watching the natural world go by, we are insiders. We are part of the process; we are the exquisite result of billions of years of natural research and development.

All scholarship, like all science, is an ongoing, open-ended discussion in which all conclusions are tentative forever, the principal value and charm of the game being the discovery of the totally unexpected.

It was quite the most incredible event that has ever happened to me in my life. It was almost as incredible as if you fired a 15-inch shell at a piece of tissue paper and it came back and hit you. [Recalling in 1936 the discovery of the nucleus in 1909, when some alpha particles were observed instead of travelling through a very thin gold foil were seen to rebound backward, as if striking something much more massive than the particles themselves. He won the Nobel Prize in Chemistry for this discovery.]

Funny thing about those Middle Ages, said Joseph. "They just keep coming back. Mortals keep thinking they're in Modern Times, you know, they get all this neat technology and pass all these humanitarian laws, and then something happens: there's an economic crisis, or science makes some discovery people can't deal with. And boom, people go right back to burning Jews and selling pieces of the true Cross. Don't you ever make the mistake of thinking that mortals want to live in a golden age. They hate thinking.

the idea is to see how far one can go without supposing supernatural intervention.

The elegance of a mathematical theorem is directly proportional to the number of independent ideas one can see in the theorem and inversely proportional to the effort it takes to see them.

I have not yet lost a feeling of wonder, and of delight, that this delicate motion should reside in all the things around us, revealing itself only to him who looks for it. I remember, in the winter of our first experiments, just seven years ago, looking on snow with new eyes. There the snow lay around my doorstep — great heaps of protons quietly precessing in the earth's magnetic field. To see the world for a moment as something rich and strange is the private reward of many a discovery.

For the scientist, at exactly the moment of discovery—that most unstable existential moment—the external world, nature itself, deeply confirms his innermost fantastic convictions. Anchored abruptly in the world, Leviathan gasping on his hook, he is saved from extreme mental disorder by the most profound affirmation of the real.

Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory? Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power... Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that. Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells. There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural. [Columbian Magazine interview]

If we contrast the rapid progress of this mischievous discovery [of gunpowder] with the slow and laborious advances of reason, science, and the arts of peace, a philosopher, according to his temper, will laugh or weep at the folly of mankind" (Chapter 65,p. 68)

If you’re only sceptical, then no new ideas make it through to you. You never learn anything. You become a crochety misanthrope convinced that nonsense is ruling the world. (There is, of course, much data to support you.) Since major discoveries in the borderlines of science are rare, experience will tend to confirm your grumpiness. But every now and then a new idea turns out to be on the mark, valid and wonderful. If you’re too resolutely and uncompromisingly sceptical, you’re going to miss (or resent) the transforming discoveries in science, and either way you will be obstructing understanding and progress. Mere scepticism is not enough.

After long reflection in solitude and meditation, I suddenly had the idea, during the year 1923, that the discovery made by Einstein in 1905 should be generalised by extending it to all material particles and notably to electrons.

As I go forth today and embark on the wonderful experience of living, I am on a journey of self-discovery and also of the discovery of the self hidden in everyone and the Power in back of everything.

The only true voyage of discovery (is) to behold the universe through the eyes of another - Marcel Proust

You must not blame us scientists for the use which war technicians have put our discoveries.

religions of the Roman Empire “were all considered by the people, as equally true, by the philosopher, as equally false, and by the magistrate, as equally useful.”8

Every discovery in science and art, is due to the trained power of seeing things ... Keep your eyes open, your ears open ... Trace difficulties.

Much depends on asking the right question at the right time.

those who move but very slowly, may advance much farther, if they always follow the right way; then those who run and straggle from it.

As is natural for an academic, when I want to learn about something, I volunteer to teach a course on the subject.

Whatever the final laws of nature may be, there is no reason to suppose that they are designed to make physicists happy.

There's nothing like the discovery of an unknown work by a great thinker to set the intellectual community atwitter and cause academics to dart about like those things one sees when looking at a drop of water under a microscope.

Our novice runs the risk of failure without additional traits: a strong inclination toward originality, a taste for research, and a desire to experience the incomparable gratification associated with the act of discovery itself.

I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim.

When we consider the magnitude and extent of his discoveries and their influence on the progress of science and of industry, there is no honour too great to pay to the memory of Faraday, one of the greatest scientific discoverers of all time.

To honor his significant contributions to physics, particularly his work in nuclear science Einstein was an ironic choice for the name of einsteinium since he was a pacifist and opposed to the hydrogen bomb which is what produced this element.

In some strange way, any new fact or insight that I may have found has not seemed to me as a “discovery” of mine, but rather something that had always been there and that I had chanced to pick up.

The discovery of instances which confirm a theory means very little if we have not tried, and failed, to discover refutations. For if we are uncritical we shall always find what we want: we shall look for, and find, confirmation, and we shall look away from, and not see, whatever might be dangerous to our pet theories. In this way it is only too easy to obtain what appears to be overwhelming evidence in favour of a theory which, if approached critically, would have been refuted.

Just as knights confront battles and strive for glory, these actinide elements undergo transformations through processes like radioactive decay, evolving into different forms over time, much like a knight becomes wiser after trials.

Should the discovery of fire have been avoided because arsonists can misuse it? Any kind of information can be misused by those who are determined to do so. The place to stop the misuse of knowledge is not at the point of inquiry, but at the point of misuse.

I had made up my mind to find that for which I was searching even if it required the remainder of my life. After innumerable failures I finally uncovered the principle for which I was searching, and I was astounded at its simplicity. I was still more astounded to discover the principle I had revealed not only beneficial in the construction of a mechanical hearing aid but it served as well as means of sending the sound of the voice over a wire. Another discovery which came out of my investigation was the fact that when a man gives his order to produce a definite result and stands by that order it seems to have the effect of giving him what might be termed a second sight which enables him to see right through ordinary problems. What this power is I cannot say; all I know is that it exists and it becomes available only when a man is in that state of mind in which he knows exactly what he wants and is fully determined not to quit until he finds it.

Einstein has a feeling for the central order of things. He can detect it in the simplicity of natural laws. We may take it that he felt this simplicity very strongly and directly during his discovery of the theory of relativity. Admittedly, this is a far cry from the contents of religion. I don't believe Einstein is tied to any religious tradition, and I rather think the idea of a personal God is entirely foreign to him.

I am not worried if scientists go and explain everything. This is for a very simple reason: an impala sprinting across the Savannah can be reduced to biomechanics, and Bach can be reduced to counterpoint, yet that does not decrease one iota our ability to shiver as we experience impalas leaping or Bach thundering. We can only gain and grow with each discovery that there is structure underlying the most accessible levels of things that fill us with awe. But there is an even stronger reason why I am not afraid that scientists will inadvertently go and explain everything--it will never happen. While in certain realms, it may prove to be the case that science can explain anything, it will never explain everything. As should be obvious after all these pages, as part of the scientific process, for every question answered, a dozen newer ones are generated. And they are usually far more puzzling, more challenging than than the prior problems. This was stated wonderfully in a quote by a geneticist named Haldane earlier in the century: "Life is not only stranger than we imagine, it is stranger than we can imagine." We will never have our flames extinguished by knowledge. The purpose of science is not to cure us of our sense of mystery and wonder, but to constantly reinvent and reinvigorate it.

A great discovery solves a great problem, but there is a grain of discovery in the solution of any problem. Your problem may be modest, but if it challenges your curiosity and brings into play your inventive faculties, and if you solve it by your own means, you may experience the tension and enjoy the triumph of discovery.

Scientists are actually preoccupied with accomplishment. So they are focused on whether they can do something. They never stop to ask if they should do something. They conveniently define such considerations as pointless. If they don’t do it, someone else will. Discovery, they believe, is inevitable. So they just try to do it first. That’s the game in science. Even pure scientific discovery is an aggressive, penetrative act. It takes big equipment, and it literally changes the world afterward. Particle accelerators scar the land, and leave radioactive byproducts. Astronauts leave trash on the moon. There is always some proof that scientists were there, making their discoveries. Discovery is always a rape of the natural world. Always.

Surely it is a great thing to increase the numerous host of fixed stars previously visible to the unaided vision, adding countless more which have never before been seen, exposing these plainly to the eye in numbers ten times exceeding the old and familiar stars.

His [Faraday's] third great discovery is the Magnetization of Light, which I should liken to the Weisshorn among mountains-high, beautiful, and alone.

The most exciting phrase to hear in science, the one that heralds new discoveries, is not ‘Eureka!’ but ‘That’s funny.

Faraday was asked: "What is the use of this discovery?" He answered: "What is the use of a child - it grows to be a man.

In the history of culture the discovery of zero will always stand out as one of the greatest single achievements of the human race.

I resolv’d to faign, that all those things which ever entred into my Minde, were no more true, then the illusions of my dreams.

Every discovery in pure science is potentially subversive; even science must sometimes be treated as a possible enemy.

Come out of the don'ts and impossibles. Manifest your dream. Bloom your worth.

We simply do not find anything in the laws of nature that in any way corresponds to ideas of goodness, justice, love, or strife,

It’s not the failure that’s desirable, it’s the dauntless effort despite the risks, the discovery of what works and what doesn’t that sometimes only failure can reveal.

No one can ever know in advance if a project is going to result in something useful. Results are often negative. We learn what something is not—and that is as important as a positive discovery to the man who is going to pick up from there. At least he knows what not to do.

The result of these cumulative efforts to investigate the cell—to investigate life at the molecular level—is a loud, clear, piercing cry of “design!” The result is so unambiguous and so significant that it must be ranked as one of the greatest achievements in the history of science. The discovery rivals those of Newton and Einstein, Lavoisier and Schrödinger, Pasteur, and Darwin.

There's no obvious reason to assume that the very same rare properties that allow for our existence would also provide the best overall setting to make discoveries about the world around us. We don't think this is merely coincidental. It cries out for another explanation, an explanation that... points to purpose and intelligent design in the cosmos.

When asked whether or not we are Marxists, our position is the same as that of a physicist, when asked if he is a “Newtonian” or of a biologist when asked if he is a “Pasteurian.” There are truths so evident, so much a part of the peoples’ knowledge, that it is now useless to debate them. One should be a “Marxist” with the same naturalness with which one is a “Newtonian” in physics or a “Pasteurian.” If new facts bring about new concepts, the latter will never take away that portion of truth possessed by those that have come before. Such is the case, for example, of “Einsteinian” relativity or of Planck’s quantum theory in relation to Newton’s discoveries. They take absolutely nothing away from the greatness of the learned Englishman. Thanks to Newton, physics was able to advance until it achieved new concepts of space. The learned Englishman was the necessary stepping-stone for that. Obviously, one can point to certain mistakes of Marx, as a thinker and as an investigator of the social doctrines and of the capitalist system in which he lived. We Latin Americans, for example, cannot agree with his interpretation of Bolivar, or with his and Engels’ analysis of the Mexicans, which accepted as fact certain theories of race or nationality that are unacceptable today. But the great men who discover brilliant truths live on despite their small faults and these faults serve only to show us they were human. That is to say, they were human beings who could make mistakes, even given the high level of consciousness achieved by these giants of human thought. This is why we recognize the essential truths of Marxism as part of humanity’s body of cultural and scientific knowledge. We accept it with the naturalness of something that requires no further argument.

Le Verrier—without leaving his study, without even looking at the sky—had found the unknown planet [Neptune] solely by mathematical calculation, and, as it were, touched it with the tip of his pen!

It is a well-known established fact throughout the many-dimensional worlds of the multiverse that most really great discoveries are owed to one brief moment of inspiration. There's a lot of spadework first, of course, but what clinches the whole thing is the sight of, say, a falling apple or a boiling kettle or the water slipping over the edge of the bath. Something goes click inside the observer's head and then everything falls into place. The shape of DNA, it is popularly said, owes its discovery to the chance sight of a spiral staircase when the scientist‘s mind was just at the right receptive temperature. Had he used the elevator, the whole science of genetics might have been a good deal different. This is thought of as somehow wonderful. It isn't. It is tragic. Little particles of inspiration sleet through the universe all the time traveling through the densest matter in the same way that a neutrino passes through a candyfloss haystack, and most of them miss. Even worse, most of the ones that hit the exact cerebral target, hit the wrong one. For example, the weird dream about a lead doughnut on a mile-high gantry, which in the right mind would have been the catalyst for the invention of repressed-gravitational electricity generation (a cheap and inexhaustible and totally non-polluting form of power which the world in question had been seeking for centuries, and for the lack of which it was plunged into a terrible and pointless war) was in fact had by a small and bewildered duck. By another stroke of bad luck, the sight of a herd of wild horses galloping through a field of wild hyacinths would have led a struggling composer to write the famous Flying God Suite, bringing succor and balm to the souls of millions, had he not been at home in bed with shingles. The inspiration thereby fell to a nearby frog, who was not in much of a position to make a startling contributing to the field of tone poetry. Many civilizations have recognized this shocking waste and tried various methods to prevent it, most of them involving enjoyable but illegal attempts to tune the mind into the right wavelength by the use of exotic herbage or yeast products. It never works properly.

Intelligence and rationalism are not in themselves revolutionary. But technical thinking is foreign to all social traditions: the machine has no tradition. One of Karl Marx's seminal sociological discoveries is that technology is the true revolutionary principle, beside which all revolutions based on natural law are antiquated forms of recreation. A society built exclusively on progressive technology would thus be nothing but revolutionary; but it would soon destroy itself and its technology.

Every machine has had the same history – a long record of sleepless nights and of poverty, of disillusions and of joys, of partial improvements discovered by several generations of nameless workers, who have added to the original invention these little nothings, without which the most fertile idea would remain fruitless. More than that: every new invention is a synthesis, the resultant of innumerable inventions which have preceded it in the vast field of mechanics and industry. Science and industry, knowledge and application, discovery and practical realization leading to new discoveries, cunning of brain and of hand, toil of mind and muscle – all work together. Each discovery, each advance, each increase in the sum of human riches, owes its being to the physical and mental travail of the past and the present. By what right then can anyone whatever appropriate the least morsel of this immense whole and say – This is mine, not yours?

All great discoveries and inventions spring from the delight of strong men in victory. They are expressions of personality and not of the utilitarian thinking of the masses, who are merely spectators of the event, but must take its consequences whatever they may be.

I think Dr. Willis McNelly at the California State University at Fullerton put it best when he said that the true protagonist of an sf story or novel is an idea and not a person. If it is *good* sf the idea is new, it is stimulating, and, probably most important of all, it sets off a chain-reaction of ramification-ideas in the mind of the reader; it so-to-speak unlocks the reader’s mind so that the mind, like the author’s, begins to create. Thus sf is creative and it inspires creativity, which mainstream fiction by-and-large does not do. We who read sf (I am speaking as a reader now, not a writer) read it because we love to experience this chain-reaction of ideas being set off in our minds by something we read, something with a new idea in it; hence the very best since fiction ultimately winds up being a collaboration between author and reader, in which both create and enjoy doing it: joy is the essential and final ingredient of science fiction, the joy of discovery of newness.

The discovery of this reality is hindered rather than helped by belief, whether one believes in God or believes in atheism. We must here make a clear distinction between belief and faith, because, in general practice, belief has come to mean a state of mind which is almost the opposite of faith. Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be. The believer will open his mind to the truth on condition that it fits in with his preconceived ideas and wishes. Faith, on the other hand, is an unreserved opening of the mind to the truth, whatever it may turn out to be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception.

Trust yourself. Let self-awareness be your science. Let self-discovery be your research. Let your intuition be your expert. Let your endless curiosity be your teacher. And, above all, find out what makes you smile. That is the most important study you can ever undertake.

But those stories inspire observations and experiments that do help us sort out what’s going on. The science fiction novelist Isaac Asimov reportedly once said, “The most exciting phrase to hear in science, the one that heralds new discoveries, is not ‘Eureka!’ but ‘That’s funny.

Of all the sciences cultivated by mankind, Astronomy is acknowledged to be, and undoubtedly is, the most sublime, the most interesting, and the most useful. For, by knowledge derived from this science, not only the bulk of the Earth is discovered . . . ; but our very faculties are enlarged with the grandeur of the ideas it conveys, our minds exalted above [their] low contracted prejudices." JAMES FERGUSON, 1757† Long before anyone knew that the universe had a beginning, before we knew that the nearest large galaxy lies two million light-years from Earth, before we knew how stars work or whether atoms exist, James Ferguson’s enthusiastic introduction to his favorite science rang true. Yet his words, apart from their eighteenth-century flourish, could have been written yesterday. But who gets to think that way? Who gets to celebrate this cosmic view of life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity’s place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated.

Beginning is hard, but continuing is harder. Those who seek a glamorous life should not pursue art, science, innovation, invention, or anything else that needs new. Creation is a long journey where most turns are wrong and most ends are dead.

Appeals to imagined forces and phenomena have been the basis for all the cosmological models proposed to avoid the big bang implications about God. The disproof of these models and the ongoing appeal by nontheists to more and more bizarre unknowns and unknowables seem to reflect the growing strength of the case for theism.

In scattering the seed, scattering your 'charity,' your kind deeds, you are giving away, in one form or antoher, part of your personality, and taking into yourself part of another; you are in mutual communion with one another, a little more attention and you will be rewarded with the knowledge of the most unexpected discoveries. You will come at last to look upon your work as a science; it will lay hold of all your life, and may fill up your whole life. On the other hand, all your thoughts, all the seeds scattered by you, perhaps forgotten by you, will grow up and take form. He who has received them from you will hand them on to another. And how can you tell what part you may have in the future determination of the destinies of humanity?

To inquire into what God has made is the main function of the imagination. It is aroused by facts, is nourished by facts; seeks for higher and yet higher laws in those facts; but refuses to regard science as the sole interpreter of nature, or the laws of science as the only region of discovery.

The stories that science tells about the world filter out into the wider culture, changing the way that we look at the world around us and our place in it. The discovery that the Earth was not at the center of the universe, Darwin’s theory of evolution, the Big Bang and an expanding universe nearly 14 billion years old, containing hundreds of billions of galaxies, each containing hundreds of billions of stars—these ideas have radically altered humanity’s conception of itself.

As I looked out at the glittering waters of the Pacific I was seeing for Carl. He knew that it's not for any one generation to see the completed picture. That's the point. The picture is never completed. There is always so much more that remains to be discovered.

Those who would legislate against the teaching of evolution should also legislate against gravity, electricity and the unreasonable velocity of light, and also should introduce a clause to prevent the use of the telescope, the microscope and the spectroscope or any other instrument of precision which may in the future be invented, constructed or used for the discovery of truth.

If the people of Europe had known as much of astronomy and geology when the bible was introduced among them, as they do now, there never could have been one believer in the doctrine of inspiration. If the writers of the various parts of the bible had known as much about the sciences as is now known by every intelligent man, the book never could have been written. It was produced by ignorance, and has been believed and defended by its author. It has lost power in the proportion that man has gained knowledge. A few years ago, this book was appealed to in the settlement of all scientific questions; but now, even the clergy confess that in such matters, it has ceased to speak with the voice of authority. For the establishment of facts, the word of man is now considered far better than the word of God. In the world of science, Jehovah was superseded by Copernicus, Galileo, and Kepler. All that God told Moses, admitting the entire account to be true, is dust and ashes compared to the discoveries of Descartes, Laplace, and Humboldt. In matters of fact, the bible has ceased to be regarded as a standard. Science has succeeded in breaking the chains of theology. A few years ago, Science endeavored to show that it was not inconsistent with the bible. The tables have been turned, and now, Religion is endeavoring to prove that the bible is not inconsistent with Science. The standard has been changed.

Development of Western science is based on two great achievements: the invention of the formal logical system (in Euclidean geometry) by the Greek philosophers, and the discovery of the possibility to find out causal relationships by systematic experiment (during the Renaissance). In my opinion, one has not to be astonished that the Chinese sages have not made these steps. The astonishing thing is that these discoveries were made at all.

Every now and then, I’m lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists - although heavy on the wonder side and light on scepticism. They’re curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I’m asked follow-up questions. They’ve never heard of the notion of a ‘dumb question’. But when I talk to high school seniors, I find something different. They memorize ‘facts’. By and large, though, the joy of discovery, the life behind those facts, has gone out of them. They’ve lost much of the wonder, and gained very little scepticism. They’re worried about asking ‘dumb’ questions; they’re willing to accept inadequate answers; they don’t pose follow-up questions; the room is awash with sidelong glances to judge, second-by-second, the approval of their peers.

Night had fallen, and Diane admired the deep sky behind Steve's calm countenance. They looked into each other's eyes again and felt the spark and excitement of discovery. As if to celebrate the perfect, life-enabling distance of the earth from the sun, Diane and Steve kissed again." "-The Grand Unified Story (a Short Story) from Stories and Scripts: an Anthology

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

With the idol of certainty (including that of degrees of imperfect certainty or probability) there falls one of the defences of obscurantism which bar the way of scientific advance. For the worship of this idol hampers not only the boldness of our questions, but also the rigour and the integrity of our tests. The wrong view of science betrays itself in the craving to be right; for it is not his possession of knowledge, of irrefutable truth, that makes the man of science, but his persistent and recklessly critical quest for truth.

...the ongoing suspicion that scientific discoveries or rigorous biblical scholarship will undermine faith is a tacit admission that faith is threatened by knowledge, because it is ultimately constructed on weak or faulty assumptions and, like the proverbial house of cards, needs to be "protected" from collapsing. (p. 21)

But more than anything, they worried that since everyone was using different media ingredients, recipes, cells, and techniques, and few knew their peers’ methods, it would be difficult, if not impossible, to replicate one another’s experiments. And replication is an essential part of science: a discovery isn’t considered valid if others can’t repeat the work and get the same result.

Our civilization is not Christian. It does not come from the skies. It is not a result of "inspiration." It is the child of invention, of discovery, of applied knowledge -- that is to say, of science. When man becomes great and grand enough to admit that all have equal rights; when thought is untrammeled; when worship shall consist in doing useful things; when religion means the discharge of obligations to our fellow-men, then, and not until then, will the world be civilized.

Scientists still do not appear to understand sufficiently that all earth sciences must contribute evidence toward unveiling the state of our planet in earlier times, and that the truth of the matter can only be reached by combing all this evidence. ... It is only by combing the information furnished by all the earth sciences that we can hope to determine 'truth' here, that is to say, to find the picture that sets out all the known facts in the best arrangement and that therefore has the highest degree of probability. Further, we have to be prepared always for the possibility that each new discovery, no matter what science furnishes it, may modify the conclusions we draw.

The Age of Intellect is accompanied by surprising advances in natural science. In the ninth century, for example, in the age of Mamun, the Arabs measured the circumference of the earth with remarkable accuracy. Seven centuries were to pass before Western Europe discovered that the world was not flat. Less than fifty years after the amazing scientific discoveries under Mamun, the Arab Empire collapsed. Wonderful and beneficent as was the progress of science, it did not save the empire from chaos.

If you’re interested in mastery,” says University of Cambridge, England, neuropsychologist Barbara Sahakian, “you have to learn this lesson. To really achieve anything, you have to be able to tolerate and enjoy risk. It has to become a challenge to look forward to. In all fields, to make exceptional discoveries you need risk—you’re just never going to have a breakthrough without it.

Neuro-nonsense occurs when people take on board the supposed discoveries of neuroscience – all these brain images that tell us, for instance, that we’ve discovered now exactly what love is, it’s this little bit in the hippocampus, so we have no need to question what the meaning of these things is. But these images have no meaning, any more than a chemical reaction in a test-tube has a meaning. All kinds of nonsense comes into being as a result of this, the nonsense being essentially what happens when our own human nature is confiscated from us by science or pseudosciences which claim to explain us without really going into the question of what we are.

preventable diseases kill off half our population. And even if science were allowed to try, it could do little, because the majority of human beings are not yet human beings at all, but simply machines for the creating of wealth for others. They are penned up in filthy houses and left to rot and stew in misery, and the conditions of their life make them ill faster than all the doctors in the world could heal them; and so, of course, they remain as centers of contagion, poisoning the lives of all of us, and making happiness impossible for even the most selfish. For this reason I would seriously maintain that all the medical and surgical discoveries that science can make in the future will be of less importance than the application of the knowledge we already possess, when the disinherited of the earth have established their right to a human existence.

In the discoveries of science the harmony of the spheres is also now the harmony of life. And as the eerie illumination of science penetrates evermore deeply into the order of nature, the cosmos appears increasingly to be a vast system finely tuned to generate life and organisms of biology very similar, perhaps identical, to ourselves. All the evidence available in the biological sciences supports the core proposition of traditional natural theology - that the cosmos is a specially designed whole with life and mankind as a fundamental goal and purpose, a whole in which all facets of reality, from the size of galaxies to the thermal capacity of water, have their meaning and explanation in this central fact. Four centuries after the scientific revolution apparently destroyed irretrievably man's special place in the universe, banished Aristotle, and rendered teleological speculation obsolete, the relentless stream of discovery has turned dramatically in favor of teleology and design, and the doctrine of the microcosm is reborn. As I hope the evidence presented in this book has shown, science, which has been for centuries the great ally of atheism and skepticism, has become at last, in the final days of the second millennium, what Newton and many of its early advocates had so fervently wished - the "defender of the anthropocentric faith.

I'll tell you the problem with engineers and scientists. Scientists have an elaborate line of bullshit about how they are seeking to know the truth about nature. Which is true, but that's not what drives them. Nobody is driven by abstractions like 'seeking truth.' Scientists are actually preoccupied with accomplishment. So they are focused on whether they can do something. They never stop to ask if they should do something. They conveniently define such considerations as pointless. If they don't do it, someone else will. Discovery, they believe, is inevitable. So they just try to do it first. That's the game in science. Even pure scientific discovery is an aggressive, penetrative act. It takes big equipment, and it literally changes the world afterward. Particle accelerators scar the land, and leave radioactive byproducts. Astronauts leave trash on the moon. There is always some proof that scientists were there, making their discoveries. Discovery is always a rape of the natural world. Always. The scientists want it that way. They have to stick their instruments in. They have to leave their mark. They can't just watch. They can't just appreciate. They can't just fit into the natural order. They have to make something unnatural happen. That is the scientist's job, and now we have whole societies that try to be scientific." - Ian Malcolm

The fundamental biological variant is DNA. That is why Mendel's definition of the gene as the unvarying bearer of hereditary traits, its chemical identification by Avery (confirmed by Hershey), and the elucidation by Watson and Crick of the structural basis of its replicative invariance, are without any doubt the most important discoveries ever made in biology. To this must be added the theory of natural selection, whose certainty and full significance were established only by those later theories.

The bulk of the world's knowledge is an imaginary construction. History is but a mode of imagining, of making us see civilizations that no longer appear upon the earth. Some of the most significant discoveries in modern science owe their origin to the imagination of men who had neither accurate knowledge nor exact instruments to demonstrate their beliefs. If astronomy had not kept always in advance of the telescope, no one would ever have thought a telescope worth making. What great invention has not existed in the inventor's mind long before he gave it tangible shape?

Bowman was aware of some changes in his behavior patterns; it would have been absurd to expect anything else in the circumstances. He could no longer tolerate silence; except when he was sleeping, or talking over the circuit to Earth, he kept the ship's sound system running at almost painful loudness. / At first, needing the companionship of the human voice, he had listened to classical plays--especially the works of Shaw, Ibsen, and Shakespeare--or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them. / So he switched to opera--usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more. / Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. / And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years.

The happiest people on earth worked hard for their fulfillment. They didn’t just have the most peak experiences, they had devoted their lives to having these experiences, often, as Csikszentmihalyi explained in his 1996 book Creativity, going to extreme lengths to seek them out: It was clear from talking to them, that what kept them motivated was the quality of the experience they felt when they were involved with the activity. The feeling didn’t come when they were relaxing, when they were taking drugs or alcohol, or when they were consuming the expensive privileges of wealth. Rather, it often involved painful, risky, difficult activities that stretched the person’s capacity and involved an element of novelty and discovery.

Shaun has working his audience into a frenzy down to a science; by the time he's done with them, they get excited by the mysterious discovery of pocket lint. It's impressive, but I'd rather watch him move. There's something wonderful about the way he lets go, becoming all energy and excitement as he outlines what's coming next. Maybe it's geeky for a girl my age to admit she still loves her brother. I don't care. I love him, and one day I'll bury him, and until then, I'm going to be grateful that I'm allowed to watch him talk.

Ahhh! The Sky, Heaven and Hell..Those three words were known in the East..Once you take them out of our earthly world, the whole world will fall apart..all the masterpieces we have made would sound and look platitude. I know the West now is an object of admiration for its science and discoveries but what does it worth judging by the greatest discoveries that were found in the east?! Verily the West is exploring the Earth and the East is exploring the Sky.

So long as we have wage slavery," answered Schliemann, "it matters not in the least how debasing and repulsive a task may be, it is easy to find people to perform it. But just as soon as labor is set free, then the price of such work will begin to rise. So one by one the old, dingy, and unsanitary factories will come down— it will be cheaper to build new; and so the steamships will be provided with stoking machinery , and so the dangerous trades will be made safe, or substitutes will be found for their products. In exactly the same way, as the citizens of our Industrial Republic become refined, year by year the cost of slaughterhouse products will increase; until eventually those who want to eat meat will have to do their own killing— and how long do you think the custom would survive then?— To go on to another item— one of the necessary accompaniments of capitalism in a democracy is political corruption; and one of the consequences of civic administration by ignorant and vicious politicians, is that preventable diseases kill off half our population. And even if science were allowed to try, it could do little, because the majority of human beings are not yet human beings at all, but simply machines for the creating of wealth for others. They are penned up in filthy houses and left to rot and stew in misery, and the conditions of their life make them ill faster than all the doctors in the world could heal them; and so, of course, they remain as centers of contagion , poisoning the lives of all of us, and making happiness impossible for even the most selfish. For this reason I would seriously maintain that all the medical and surgical discoveries that science can make in the future will be of less importance than the application of the knowledge we already possess, when the disinherited of the earth have established their right to a human existence.

The indescribable pleasure—which pales the rest of life's joys—is abundant compensation for the investigator who endures the painful and persevering analytical work that precedes the appearance of the new truth, like the pain of childbirth. It is true to say that nothing for the scientific scholar is comparable to the things that he has discovered. Indeed, it would be difficult to find an investigator willing to exchange the paternity of a scientific conquest for all the gold on earth. And if there are some who look to science as a way of acquiring gold instead of applause from the learned, and the personal satisfaction associated with the very act of discovery, they have chosen the wrong profession.

there was a sort of embarrassment about storytelling that struck home powerfully about one hundred years ago, at the beginning of modernism. We see a similar reaction in painting and in music. It's a preoccupation suddenly with the surface rather than the depth. So you get, for example, Picasso and Braque making all kinds of experiments with the actual surface of the painting. That becomes the interesting thing, much more interesting than the thing depicted, which is just an old newspaper, a glass of wine, something like that. In music, the Second Viennese School becomes very interested in what happens when the surface, the diatonic structure of the keys breaks down, and we look at the notes themselves in a sort of tone row, instead of concentrating on things like tunes, which are sort of further in, if you like. That happened, of course, in literature, too, with such great works as James Joyce's Ulysses, which is all about, really, how it's told. Not so much about what happens, which is a pretty banal event in a banal man's life. It's about how it's told. The surface suddenly became passionately interesting to artists in every field about a hundred years ago. In the field of literature, story retreated. The books we talked about just now, Middlemarch, Bleak House, Vanity Fair -- their authors were the great storytellers as well as the great artists. After modernism, things changed. Indeed, modernism sometimes seems to me like an equivalent of the Fall. Remember, the first thing Adam and Eve did when they ate the fruit was to discover that they had no clothes on. They were embarrassed. Embarrassment was the first consequence of the Fall. And embarrassment was the first literary consequence of this modernist discovery of the surface. "Am I telling a story? Oh my God, this is terrible. I must stop telling a story and focus on the minute gradations of consciousness as they filter through somebody's..." So there was a great split that took place. Story retreated, as it were, into genre fiction-into crime fiction, into science fiction, into romantic fiction-whereas the high-art literary people went another way. Children's books held onto the story, because children are rarely interested in surfaces in that sort of way. They're interested in what-happened and what-happened next. I found it a great discipline, when I was writing The Golden Compass and other books, to think that there were some children in the audience. I put it like that because I don't say I write for children. I find it hard to understand how some writers can say with great confidence, "Oh, I write for fourth grade children" or "I write for boys of 12 or 13." How do they know? I don't know. I would rather consider myself in the rather romantic position of the old storyteller in the marketplace: you sit down on your little bit of carpet with your hat upturned in front of you, and you start to tell a story. Your interest really is not in excluding people and saying to some of them, "No, you can't come, because it's just for so-and-so." My interest as a storyteller is to have as big an audience as possible. That will include children, I hope, and it will include adults, I hope. If dogs and horses want to stop and listen, they're welcome as well.

The commercialization of molecular biology is the most stunning ethical event in the history of science, and it has happened with astonishing speed. For four hundred years since Galileo, science has always proceeded as a free and open inquiry into the workings of nature. Scientists have always ignored national boundaries, holding themselves above the transitory concerns of politics and even wars. Scientists have always rebelled against secrecy in research, and have even frowned on the idea of patenting their discoveries, seeing themselves as working to the benefit of all mankind. And for many generations, the discoveries of scientists did indeed have a peculiarly selfless quality... Suddenly it seemed as if everyone wanted to become rich. New companies were announced almost weekly, and scientists flocked to exploit genetic research... It is necessary to emphasize how significant this shift in attitude actually was. In the past, pure scientists took a snobbish view of business. They saw the pursuit of money as intellectually uninteresting, suited only to shopkeepers. And to do research for industry, even at the prestigious Bell or IBM labs, was only for those who couldn't get a university appointment. Thus the attitude of pure scientists was fundamentally critical toward the work of applied scientists, and to industry in general. Their long-standing antagonism kept university scientists free of contaminating industry ties, and whenever debate arose about technological matters, disinterested scientists were available to discuss the issues at the highest levels. But that is no longer true. There are very few molecular biologists and very few research institutions without commercial affiliations. The old days are gone. Genetic research continues, at a more furious pace than ever. But it is done in secret, and in haste, and for profit.

His laws changed all of physics and astronomy. His laws made it possible to calculate the mass of the sun and planets. The way it's done is immensely beautiful. If you know the orbital period of any planet, say, Jupiter or the Earth and you know its distance to the Sun; you can calculate the mass of the Sun. Doesn't this sound like magic? We can carry this one step further - if you know the orbital period of one of Jupiter's bright moons, discovered by Galileo in 1609, and you know the distance between Jupiter and that moon, you can calculate the mass of Jupiter. Therefore, if you know the orbital period of the moon around the Earth (it's 27.32 days), and you know the mean distance between the Earth and the moon (it's about 200,039 miles), then you can calculate to a high degree of accuracy the mass of the Earth. … But Newton's laws reach far beyond our solar system. They dictate and explain the motion of stars, binary stars, star clusters, galaxies and even clusters of galaxies. And Newton's laws deserve credit for the 20th century discovery of what we call dark matter. His laws are beautiful. Breathtakingly simple and incredibly powerful at the same time. They explain so much and the range of phenomena they clarify is mind boggling. By bringing together the physics of motion, of interaction between objects and of planetary movements, Newton brought a new kind of order to astronomical measurements, showing how, what had been a jumble of confused observations made through the centuries were all interconnected.

Kepler's laws, although not rigidly true, are sufficiently near to the truth to have led to the discovery of the law of attraction of the bodies of the solar system. The deviation from complete accuracy is due to the facts, that the planets are not of inappreciable mass, that, in consequence, they disturb each other's orbits about the Sun, and, by their action on the Sun itself, cause the periodic time of each to be shorter than if the Sun were a fixed body, in the subduplicate ratio of the mass of the Sun to the sum of the masses of the Sun and Planet; these errors are appreciable although very small, since the mass of the largest of the planets, Jupiter, is less than 1/1000th of the Sun's mass.

He (Comings) has in the past performed successful energy-converting experiments, creating a ringing resonance by injecting certain frequencies into piezo-electric crystals. When the crystal was in resonance with the plenum of space, the power output rose significantly higher than the input. He concluded that, if allowed politically, such discoveries could guide humankind in building a completely clean energy infrastructure -- resonant technologies that allow us to live in harmony with the universal energy field and the Earth.

After more than a hundred years of debate, quantum scientists still believe that the physical world is a law-based machine… Perhaps the time will come when these women and men of science finally discover for themselves that we cannot fully explain reality without talking about consciousness. Maybe then, more of them will begin to consider the implications of realizing that there is no world apart from its observation, that the world “out there” isn’t what it seems to be, and that we are so much more than we imagine ourselves to be.

From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subject, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. The law is this: that each of our leading conceptions -- each branch of our knowledge -- passes successively through three different theoretical conditions: the theological, or fictitious; the metaphysical, or abstract; and the scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: namely, the theological method, the metaphysical, and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena, each of which excludes the others. The first is the necessary point of departure of the human understanding, and the third is its fixed and definitive state. The second is merely a state of transition.

Hi there, cutie." Ash turned his head to find an extremely attractive college student by his side. With black curly hair, she was dressed in jeans and a tight green top that displayed her curves to perfection. "Hi." "You want to go inside for a drink? It's on me." Ash paused as he saw her past, present, and future simultaneously in his mind. Her name was Tracy Phillips. A political science major, she was going to end up at Harvard Med School and then be one of the leading researchers to help isolate a mutated genome that the human race didn't even know existed yet. The discovery of that genome would save the life of her youngest daughter and cause her daughter to go on to medical school herself. That daughter, with the help and guidance of her mother, would one day lobby for medical reforms that would change the way the medical world and governments treated health care. The two of them would shape generations of doctors and save thousands of lives by allowing people to have groundbreaking medical treatments that they wouldn't have otherwise been able to afford. And right now, all Tracy could think about was how cute his ass was in leather pants, and how much she'd like to peel them off him. In a few seconds, she'd head into the coffee shop and meet a waitress named Gina Torres. Gina's dream was to go to college herself to be a doctor and save the lives of the working poor who couldn't afford health care, but because of family problems she wasn't able to take classes this year. Still Gina would tell Tracy how she planned to go next year on a scholarship. Late tonight, after most of the college students were headed off, the two of them would be chatting about Gina's plans and dreams. And a month from now, Gina would be dead from a freak car accident that Tracy would see on the news. That one tragic event combined with the happenstance meeting tonight would lead Tracy to her destiny. In one instant, she'd realize how shallow her life had been, and she'd seek to change that and be more aware of the people around her and of their needs. Her youngest daughter would be named Gina Tory in honor of the Gina who was currently busy wiping down tables while she imagined a better life for everyone. So in effect, Gina would achieve her dream. By dying she'd save thousands of lives and she'd bring health care to those who couldn't afford it... The human race was an amazing thing. So few people ever realized just how many lives they inadvertently touched. How the right or wrong word spoken casually could empower or destroy another's life. If Ash were to accept Tracy's invitation for coffee, her destiny would be changed and she would end up working as a well-paid bank officer. She'd decide that marriage wasn't for her and go on to live her life with a partner and never have children. Everything would change. All the lives that would have been saved would be lost. And knowing the nuance of every word spoken and every gesture made was the heaviest of all the burdens Ash carried. Smiling gently, he shook his head. "Thanks for asking, but I have to head off. You have a good night." She gave him a hot once-over. "Okay, but if you change your mind, I'll be in here studying for the next few hours." Ash watched as she left him and entered the shop. She set her backpack down at a table and started unpacking her books. Sighing from exhaustion, Gina grabbed a glass of water and made her way over to her... And as he observed them through the painted glass, the two women struck up a conversation and set their destined futures into motion. His heart heavy, he glanced in the direction Cael had vanished and hated the future that awaited his friend. But it was Cael's destiny. His fate... "Imora thea mi savur," Ash whispered under his breath in Atlantean. God save me from love.

I think a strong claim can be made that the process of scientific discovery may be regarded as a form of art. This is best seen in the theoretical aspects of Physical Science. The mathematical theorist builds up on certain assumptions and according to well understood logical rules, step by step, a stately edifice, while his imaginative power brings out clearly the hidden relations between its parts. A well constructed theory is in some respects undoubtedly an artistic production. A fine example is the famous Kinetic Theory of Maxwell. ... The theory of relativity by Einstein, quite apart from any question of its validity, cannot but be regarded as a magnificent work of art.

I relied on him to find answers I couldn’t, to blaze a path when I found myself lost. David saw things no one else did. He saw through the world to the mysteries on the other side. I know that he’s gone on to solve those mysteries.” A faint smile touched Nikolai’s lips. “I can see him in some great library, already lost in his work, head bent to some new problem, making the unknown known. When I enter the laboratory, when I wake in the night with a new idea, I will miss him…” His voice broke. “I miss him now. May the Saints receive him on a brighter shore.” “May the Saints receive him,” the crowd murmured. But David hadn’t believed in Saints. He’d believed in the Small Science. He’d believed in a world ordered by facts and logic. What do you believe? Zoya didn’t know. She believed in Ravka, in her king, in the chance that she could be a part of something better than herself. But maybe she didn’t deserve that. All eyes had turned to Genya now. She was David’s wife, his friend, his compatriot. She was expected to speak. Genya stood straighter, lifted her chin. “I loved him,” she said, her body still trembling as if it had been torn apart and hastily stitched back together. “I loved him and he loved me. When I was … when no one could reach me … he saw me. He…” Genya turned her head to Zoya’s shoulder and sobbed. “I loved him and he loved me.” Was there any greater gift than that? Any more unlikely discovery in this world? “I know,” said Zoya. “He loved you more than anything.” The dragon’s eye had opened and Zoya felt that love, the enormity of what Genya had lost. It was too much to endure knowing she could do nothing to erase that pain

Is it possible that the Pentateuch could not have been written by uninspired men? that the assistance of God was necessary to produce these books? Is it possible that Galilei ascertained the mechanical principles of 'Virtual Velocity,' the laws of falling bodies and of all motion; that Copernicus ascertained the true position of the earth and accounted for all celestial phenomena; that Kepler discovered his three laws—discoveries of such importance that the 8th of May, 1618, may be called the birth-day of modern science; that Newton gave to the world the Method of Fluxions, the Theory of Universal Gravitation, and the Decomposition of Light; that Euclid, Cavalieri, Descartes, and Leibniz, almost completed the science of mathematics; that all the discoveries in optics, hydrostatics, pneumatics and chemistry, the experiments, discoveries, and inventions of Galvani, Volta, Franklin and Morse, of Trevithick, Watt and Fulton and of all the pioneers of progress—that all this was accomplished by uninspired men, while the writer of the Pentateuch was directed and inspired by an infinite God? Is it possible that the codes of China, India, Egypt, Greece and Rome were made by man, and that the laws recorded in the Pentateuch were alone given by God? Is it possible that Æschylus and Shakespeare, Burns, and Beranger, Goethe and Schiller, and all the poets of the world, and all their wondrous tragedies and songs are but the work of men, while no intelligence except the infinite God could be the author of the Pentateuch? Is it possible that of all the books that crowd the libraries of the world, the books of science, fiction, history and song, that all save only one, have been produced by man? Is it possible that of all these, the bible only is the work of God?

In the folklore of science, there is the often-told story of the moment of discovery: the quickening of the pulse, the spectral luminosity of ordinary facts, the overheated, standstill second when observations crystallize and fall together into patterns, like pieces of a kaleidoscope. The apple drops from the tree. The man jumps up from a bathtub; the slippery equation balances itself. But there is another moment of discovery—its antithesis—that is rarely recorded: the discovery of failure. It is a moment that a scientist often encounters alone. A patient’s CT scan shows a relapsed lymphoma. A cell once killed by a drug begins to grow back. A child returns to the NCI with a headache.

Not enough books focus on how a culture responds to radically new ideas or discovery. Especially in the biography genre, they tend to focus on all the sordid details in the life of the person who made the discovery. I find this path to be voyeuristic but not enlightening. Instead, I ask, After evolution was discovered, how did religion and society respond? After cities were electrified, how did daily life change? After the airplane could fly from one country to another, how did commerce or warfare change? After we walked on the Moon, how differently did we view Earth? My larger understanding of people, places and things derives primarily from stories surrounding questions such as those.

If the multiverse turns out to be the best explanation of the fundamental physical constants, it would not be the first time we have been flabbergasted by worlds beyond our noses. Our ancestors had to swallow the discovery of the Western Hemisphere, eight other planets, a hundred billion stars in our galaxy (many with planets), and a hundred billion galaxies in the observable universe. If reason contradicts intuition once again, so much the worse for intuition. Another advocate of the multiverse, Brian Greene, reminds us: “From a quaint, small, earth-centered universe to one filled with billions of galaxies, the journey has been both thrilling and humbling. We’ve been compelled to relinquish sacred belief in our own centrality, but with such cosmic demotion we’ve demonstrated the capacity of the human intellect to reach far beyond the confines of ordinary experience to reveal extraordinary truth.

We can't stop reading. Compulsively we find ourselves reading significance into dreams (we construct a science upon it); into tea-leaves and the fall of cards. We look up at the shifting vapours in the sky, and see faces, lost cities, defeated armies. Isolated in the dark, with nothing to hear and no surfaces to touch, we hallucinate reading-matter. Our craving becomes generalized – for 'the meaning of life'. If we lived alone in a featureless desert we should learn to place the individual grains of sand in a moral or aesthetic hierarchy. We should long to find the greatest grain of sand in the world, and even (in order to find a fixed point of orientation in time as well as in space) the all-time greatest grain of sand; the grain of sand whose discovery changed our whole understanding of grains of sand for ever.

[Dialogue between Solon and an Egyptian Priest] In the Egyptian Delta, at the head of which the river Nile divides, there is a certain district which is called the district of Sais [...] To this city came Solon, and was received there with great honour; he asked the priests who were most skilful in such matters, about antiquity, and made the discovery that neither he nor any other Hellene knew anything worth mentioning about the times of old. On one occasion, wishing to draw them on to speak of antiquity, he began to tell about the most ancient things in our part of the world-about Phoroneus, who is called "the first man," and about Niobe; and after the Deluge, of the survival of Deucalion and Pyrrha; and he traced the genealogy of their descendants, and reckoning up the dates, tried to compute how many years ago the events of which he was speaking happened. Thereupon one of the priests, who was of a very great age, said: O Solon, Solon, you Hellenes are never anything but children, and there is not an old man among you. Solon in return asked him what he meant. I mean to say, he replied, that in mind you are all young; there is no old opinion handed down among you by ancient tradition, nor any science which is hoary with age.

Today the guns are silent. A great tragedy has ended. A great victory has been won... A new era is upon us. Even the lesson of victory itself brings with it profound concern, both for our future security and the survival of civilization. The destructiveness of the war potential, through progressive advances in scientific discovery, has in fact now reached a point which revises the traditional concepts of war. Men since the beginning of time have sought peace... Military alliances, balances of power, leagues of nations, all in turn have failed, leaving the only path to be by way of the crucible of war. We have had our last chance. If we do not now devise some greater and more equitable system, Armageddon will be at our door. The problem basically is theological and involves a spiritual recrudescence and improvement of human character that will synchronize with our matchless advances in science, art, literature and all material and cultural developments of the past two thousand years. It must be of the spirit if we are to save the flesh.

Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. That principle is of great antiquity; it is as old as Socrates; as old as the writer who said, 'Try all things, hold fast by that which is good'; it is the foundation of the Reformation, which simply illustrated the axiom that every man should be able to give a reason for the faith that is in him, it is the great principle of Descartes; it is the fundamental axiom of modern science. Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect, do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic position, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him. The results of the working out of the agnostic principle will vary according to individual knowledge and capacity, and according to the general condition of science. That which is unproved today may be proved, by the help of new discoveries, tomorrow. The only negative fixed points will be those negations which flow from the demonstrable limitation of our faculties. And the only obligation accepted is to have the mind always open to conviction. That it is wrong for a man to say he is certain of the objective truth of a proposition unless he can provide evidence which logically justifies that certainty. This is what agnosticism asserts and in my opinion, is all that is essential to agnosticism.

Just as the mindfulness meditator is amazed to discover how mindless he is in daily life, so the first insights of the meditator who begins to question the self are normally not egolessness but the discovery of total egomania. Constantly one thinks, feels, and acts as though one had a self to protect and preserve. The slightest encroachment on the self's territory (a splinter in the finger, a noisy neighbor) arouses fear and anger. The slightest hope of self-enhancement (gain, praise, fame, pleasure) arouses greed and grasping. Any hint that a situation is irrelevant to the self (waiting for a bus, meditating) arouses boredom. Such impulses are instinctual, automatic, pervasive, and powerful. They are completely taken for granted in daily life.

Have you ever plunged into the immensity of space and time by reading the geological treatises of Cuvier? Borne away on the wings of his genius, have you hovered over the illimitable abyss of the past as if a magician's hand were holding you aloft? As one penetrates from seam to seam, from stratum to stratum and discovers, under the quarries of Montmartre or in the schists of the Urals, those animals whose fossilized remains belong to antediluvian civilizations, the mind is startled to catch a vista of the milliards of years and the millions of peoples which the feeble memory of man and an indestructible divine tradition have forgotten and whose ashes heaped on the surface of our globe, form the two feet of earth which furnish us with bread and flowers. Is not Cuvier the greatest poet of our century? Certainly Lord Byron has expressed in words some aspects of spiritual turmoil; but our immortal natural historian has reconstructed worlds from bleached bones.

In so many ways, the same impulse to know the world and our place in it is at the roots of both science and spirituality. Both are attempts to illuminate the mysteries of our world and expand our vision of the greater whole. By charting the history of science, I hope these pages have shown how vital and awesome real science is. Throughout history, scientific discovery has brought us closer to the wonders of life and the universe—and immeasurably deepened our appreciation for creation. It engages the world and inspires the best in us. But the pursuit of truth should not be driven by zealous agenda. Nor should it overreach and speak with righteous authority where it’s on unsolid ground. That’s not science—and let’s not allow those who falsely invoke its name to diminish us.

Have you ever wondered What happens to all the poems people write? The poems they never let anyone else read? Perhaps they are Too private and personal Perhaps they are just not good enough. Perhaps the prospect of such a heartfelt expression being seen as clumsy shallow silly pretentious saccharine unoriginal sentimental trite boring overwrought obscure stupid pointless or simply embarrassing is enough to give any aspiring poet good reason to hide their work from public view. forever. Naturally many poems are IMMEDIATELY DESTROYED. Burnt shredded flushed away Occasionally they are folded Into little squares And wedged under the corner of An unstable piece of furniture (So actually quite useful) Others are hidden behind a loose brick or drainpipe or sealed into the back of an old alarm clock or put between the pages of AN OBSCURE BOOK that is unlikely to ever be opened. someone might find them one day, BUT PROBABLY NOT The truth is that unread poetry Will almost always be just that. DOOMED to join a vast invisible river of waste that flows out of suburbia. well Almost always. On rare occasions, Some especially insistent pieces of writing will escape into a backyard or a laneway be blown along a roadside embankment and finally come to rest in a shopping center parking lot as so many things do It is here that something quite Remarkable takes place two or more pieces of poetry drift toward each other through a strange force of attraction unknown to science and ever so slowly cling together to form a tiny, shapeless ball. Left undisturbed, this ball gradually becomes larger and rounder as other free verses confessions secrets stray musings wishes and unsent love letters attach themselves one by one. Such a ball creeps through the streets Like a tumbleweed for months even years If it comes out only at night it has a good Chance of surviving traffic and children and through a slow rolling motion AVOIDS SNAILS (its number one predator) At a certain size, it instinctively shelters from bad weather, unnoticed but otherwise roams the streets searching for scraps of forgotten thought and feeling. Given time and luck the poetry ball becomes large HUGE ENORMOUS: A vast accumulation of papery bits That ultimately takes to the air, levitating by The sheer force of so much unspoken emotion. It floats gently above suburban rooftops when everybody is asleep inspiring lonely dogs to bark in the middle of the night. Sadly a big ball of paper no matter how large and buoyant, is still a fragile thing. Sooner or LATER it will be surprised by a sudden gust of wind Beaten by driving rain and REDUCED in a matter of minutes to a billion soggy shreds. One morning everyone will wake up to find a pulpy mess covering front lawns clogging up gutters and plastering car windscreens. Traffic will be delayed children delighted adults baffled unable to figure out where it all came from Stranger still Will be the Discovery that Every lump of Wet paper Contains various faded words pressed into accidental verse. Barely visible but undeniably present To each reader they will whisper something different something joyful something sad truthful absurd hilarious profound and perfect No one will be able to explain the Strange feeling of weightlessness or the private smile that remains Long after the street sweepers have come and gone.

The fundamental core of contemporary Darwinism, the theory of DNA-based reproduction and evolution, is now beyond dispute among scientists. It demonstrates its power every day, contributing crucially to the explanation of planet-sized facts of geology and meteorology, through middle-sized facts of ecology and agronomy, down to the latest microscopic facts of genetic engineering. It unifies all of biology and the history of our planet into a single grand story. Like Gulliver tied down in Lilliput, it is unbudgeable, not because of some one or two huge chains of argument that might–hope against hope–have weak links in them, but because it is securely tied by hundreds of thousands of threads of evidence anchoring it to virtually every other field of knowledge. New discoveries may conceivably lead to dramatic, even 'revolutionary' shifts in the Darwinian theory, but the hope that it will be 'refuted' by some shattering breakthrough is about as reasonable as the hope that we will return to a geocentric vision and discard Copernicus.

My father looked carelessly at the title page of my book, and said, "Ah! Cornelius Agrippa! My dear Victor, do not waste your time upon this; it is sad trash." If, instead of this remark, my father had taken the pains to explain to me, that the principles of Agrippa had been entirely exploded, and that a modern system of science had been introduced, which possessed much greater powers than the ancient, because the powers of the latter were chimerical, while those of the former were real and practical; under such circumstances, I should certainly have thrown Agrippa aside, and, with my imagination warmed as it was, should probably have applied myself to the more rational theory of chemistry which has resulted from modern discoveries

There is a strange ring of feeling and emotion in these reactions [of scientists to evidence that the universe had a sudden beginning]. They come from the heart whereas you would expect the judgments to come from the brain. Why? I think part of the answer is that scientists cannot bear the thought of a natural phenomenon which cannot be explained, even with unlimited time and money. There is a kind of religion in science; it is the religion of a person who believes there is order and harmony in the Universe. Every event can be explained in a rational way as the product of some previous event; every effect must have its cause, there is no First Cause. … This religious faith of the scientist is violated by the discovery that the world had a beginning under conditions in which the known laws of physics are not valid, and as a product of forces or circumstances we cannot discover. When that happens, the scientist has lost control. If he really examined the implications, he would be traumatized.

Wonder, the mental state of openness, questioning, curiosity, and embracing mystery, arises out of experiences of awe. In our studies, people who find more everyday awe show evidence of living with wonder. They are more open to new ideas. To what is unknown. To what language can’t describe. To the absurd. To seeking new knowledge. To experience itself, for example of sound, or color, or bodily sensation, or the directions thought might take during dreams or meditation. To the strengths and virtues of other people. It should not surprise that people who feel even five minutes a day of everyday awe are more curious about art, music, poetry, new scientific discoveries, philosophy, and questions about life and death. They feel more comfortable with mysteries, with that which cannot be explained.

I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

Who that has ever visited the borders of this classic sea, has not felt at the first sight of its waters a glow of reverent rapture akin to devotion, and an instinctive sensation of thanksgiving at being permitted to stand before these hallowed waves? All that concerns the Mediterranean is of the deepest interest to civilized man, for the history of its progress is the history of the development of the world; the memory of the great men who have lived and died around its banks; the recollection of the undying works that have come thence to delight us for ever; the story of patient research and brilliant discoveries connected with every physical phenomenon presented by its waves and currents, and with every order of creatures dwelling in and around its waters. The science of the Mediterranean is the epitome of the science of the world.

At present, a good many men engaged in scientific pursuits, and who have signally failed in gaining recognition among their fellows, are endeavoring to make reputations among the churches by delivering weak and vapid lectures upon the 'harmony of Genesis and Geology.' Like all hypocrites, these men overstate the case to such a degree, and so turn and pervert facts and words that they succeed only in gaining the applause of other hypocrites like themselves. Among the great scientists they are regarded as generals regard sutlers who trade with both armies. Surely the time must come when the wealth of the world will not be wasted in the propagation of ignorant creeds and miraculous mistakes. The time must come when churches and cathedrals will be dedicated to the use of man; when minister and priest will deem the discoveries of the living of more importance than the errors of the dead; when the truths of Nature will outrank the 'sacred' falsehoods of the past, and when a single fact will outweigh all the miracles of Holy Writ. Who can over estimate the progress of the world if all the money wasted in superstition could be used to enlighten, elevate and civilize mankind? When every church becomes a school, every cathedral a university, every clergyman a teacher, and all their hearers brave and honest thinkers, then, and not until then, will the dream of poet, patriot, philanthropist and philosopher, become a real and blessed truth.

Life is a great big beautiful three-ring circus. There are those on the floor making their lives among the heads of lions and hoops of fire, and those in the stands, complacent and wowed, their mouths stuffed with popcorn. I know less now than ever about life, but I do know its size. Life is enormous. Much grander than what we’ve taken for ourselves, so far. When the show is over and the tent is packed, the elephants, lions and dancing poodles are caged and mounted on trucks to caravan to the next town. The clown’s makeup has worn, and his bright, red smile has been washed down a sink. All that is left is another performance, another tent and set of lights. We rest in the knowledge: the show must go on. Somewhere, behind our stage curtain, a still, small voice asks why we haven’t yet taken up juggling. My seminars were like this. Only, instead of flipping shiny, black bowling balls or roaring chainsaws through the air, I juggled concepts. The world is intrinsically tied together. All things march through time at different intervals but move ahead in one fashion or another. Though we may never understand it, we are all part of something much larger than ourselves—something anchoring us to the spot we have mentally chosen. We sniff out the rules, through spiritual quests and the sciences. And with every new discovery, we grow more confused. Our inability to connect what seems illogical to unite and to defy logic in our understanding keeps us from enlightenment. The artists and insane tiptoe around such insights, but lack the compassion to hand-feed these concepts to a blind world. The interconnectedness of all things is not simply a pet phrase. It is a big “T” truth that the wise spend their lives attempting to grasp.

Part Three, that part of formal scientific method called experimentation, is sometimes thought of by romantics as all of science itself because that’s the only part with much visual surface. They see lots of test tubes and bizarre equipment and people running around making discoveries. They do not see the experiment as part of a larger intellectual process and so they often confuse experiments with demonstrations, which look the same. A man conducting a gee-whiz science show with fifty thousand dollars’ worth of Frankenstein equipment is not doing anything scientific if he knows beforehand what the results of his efforts are going to be. A motorcycle mechanic, on the other hand, who honks the horn to see if the battery works is informally conducting a true scientific experiment. He is testing a hypothesis by putting the question to nature. The TV scientist who mutters sadly, “The experiment is a failure; we have failed to achieve what we had hoped for,” is suffering mainly from a bad scriptwriter. An experiment is never a failure solely because it fails to achieve predicted results. An experiment is a failure only when it also fails adequately to test the hypothesis in question, when the data it produces don’t prove anything one way or another.

Whoever infringes upon individual 'charity,'" I began, "infringes upon man's nature and scorns his personal dignity. But the organizing of 'social charity' and the question of personal freedom are two different questions and are not mutually exclusive. Individual goodness will always abide, because it is a personal need, a living need for the direct influence of one person on another. ... In sowing your seed, in sowing your 'charity,' your good deed in whatever form it takes, you give away part of your person and receive into yourself part of another's; you mutually commune in each other; a little more attention, and you will be rewarded with knowledge, with the most unexpected discoveries. You will be bound, finally, to look at your work as a science; it will take in the whole of your life and maybe fill the whole of it. On the other hand, all your thoughts, all the seeds you have sown, which you may already have forgotten, will take on flesh and grow; what was received from you will be passed on to someone else. And how do you know what share you will have in the future outcome of human destiny? And if the knowledge and the whole life of this work finally raises you so high that you are able to plant a tremendous seed, to bequeath a tremendous thought to mankind, then...

I have not yet been able to stereotype my theological views, and have ceased to expect ever to do so. The idea is preposterous. None but an omniscient mind can continue to maintain a precise identity of views and opinions. Finite minds, unless they are asleep or stultified by prejudice, must advance in knowledge. The discovery of new truth will modify old views and opinions, and there is perhaps no end to this process with finite minds in any world. True Christian consistency does not consist in stereotyping our opinions and views, and in refusing to make any improvement lest we should be guilty of change, but it consists in holding our minds open to receive the rays of truth from every quarter and in changing our views and language and practice as often and as fast, as we can obtain further information. I call this Christian consistency, because this course alone accords with a Christian profession. A Christian profession implies the profession of candour and of a disposition to know and obey all truth. It must follow, that Christian consistency implies continued investigation and change of views and practice corresponding with increasing knowledge. No Christian, therefore, and no theologian should be afraid to change his views, his language, or his practices in conformity with increasing light. The prevalence of such a fear would keep the world, at best, at a perpetual stand-still, on all subjects of science, and consequently all improvements would be precluded.

Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world.

Kant abolished God and made man God in His stead. We are still living in the age of the Kantian man, or Kantian man-god. Kant's conclusive exposure of the so-called proofs of the existence of God, his analysis of the limitations of speculative reason, together with his eloquent portrayal of the dgnity of rational man, has had results which might possibly dismay him. How recognizable, how familiar to us, is the man so beautifully portrayed in the Grundelgung, who confronted even with Christ turns away to consider the judgment of his own conscience and to hear the voice of his own reason. Stripped of the exiguous metaphysical background which Kant was prepared to allow him, this man is with us still, free, independent, lonely, powerful, rational, responsible, brave, the hero of so many novels and books of moral philosophy. The raison d'etre of this attractive but misleading creature is not far to seek. He is the offspring of the age of science, confidently rational and yet increasingly aware of his alienation from the material universe which his discoveries reveal; and since he is not a Hegelian (Kant, not Hegel, has provided Western ethics with its dominating image) his alienation is without cure. He is the ideal citizen of the liberal state, a warning held up to tyrants. He has the virtue which the age requires and admires, courage. It is not such a very long step from Kant to Nietzsche, and from Nietzsche to existentialism and the Anglo-Saxon ethical doctrines which in some ways closely resemble it. In fact Kant's man had already received a glorious incarnation nearly a century earlier in the work of Milton: his proper name is Lucifer.

In my travels on the surface, I once met a man who wore his religious beliefs like a badge of honor upon the sleeves of his tunic. "I am a Gondsman!" he proudly told me as we sat beside eachother at a tavern bar, I sipping my wind, and he, I fear, partaking a bit too much of his more potent drink. He went on to explain the premise of his religion, his very reason for being, that all things were based in science, in mechanics and in discovery. He even asked if he could take a piece of my flesh, that he might study it to determine why the skin of the drow elf is black. "What element is missing," he wondered, "that makes your race different from your surface kin?" I think that the Gondsman honestly believed his claim that if he could merely find the various elements that comprised the drow skin, he might affect a change in that pigmentation to make the dark elves more akin to their surface relatives. And, given his devotion, almost fanaticism, it seemed to me as if he felt he could affect a change in more than physical appearance. Because, in his view of the world, all things could be so explained and corrected. How could i even begin to enlighten him to the complexity? How could i show him the variations between drow and surface elf in the very view of the world resulting from eons of walking widely disparate roads? To a Gondsman fanatic, everything can be broken down, taken apart and put back together. Even a wizard's magic might be no more than a way of conveying universal energies - and that, too, might one day be replicated. My Gondsman companion promised me that he and his fellow inventor priests would one day replicate every spell in any wizard's repertoire, using natural elements in the proper combinations. But there was no mention of the discipline any wizard must attain as he perfects his craft. There was no mention of the fact that powerful wizardly magic is not given to anyone, but rather, is earned, day by day, year by year and decade by decade. It is a lifelong pursuit with gradual increase in power, as mystical as it is secular. So it is with the warrior. The Gondsman spoke of some weapon called an arquebus, a tubular missile thrower with many times the power of the strongest crossbow. Such a weapon strikes terror into the heart of the true warrior, and not because he fears that he will fall victim to it, or even that he fears it will one day replace him. Such weapons offend because the true warrior understands that while one is learning how to use a sword, one should also be learning why and when to use a sword. To grant the power of a weapon master to anyone at all, without effort, without training and proof that the lessons have taken hold, is to deny the responsibility that comes with such power. Of course, there are wizards and warriors who perfect their craft without learning the level of emotional discipline to accompany it, and certainly there are those who attain great prowess in either profession to the detriment of all the world - Artemis Entreri seems a perfect example - but these individuals are, thankfully, rare, and mostly because their emotional lacking will be revealed early in their careers, and it often brings about a fairly abrupt downfall. But if the Gondsman has his way, if his errant view of paradise should come to fruition, then all the years of training will mean little. Any fool could pick up an arquebus or some other powerful weapon and summarily destroy a skilled warrior. Or any child could utilize a Gondsman's magic machine and replicate a firebal, perhaps, and burn down half a city. When I pointed out some of my fears to the Gondsman, he seemed shocked - not at the devastating possibilities, but rather, at my, as he put it, arrogance. "The inventions of the priests of Gond will make all equal!" he declared. "We will lift up the lowly peasant

The difference between the Platonic theory and the morphic-resonance hypothesis can be illustrated by analogy with a television set. The pictures on the screen depend on the material components of the set and the energy that powers it, and also on the invisible transmissions it receives through the electromagnetic field. A sceptic who rejected the idea of invisible influences might try to explain everything about the pictures and sounds in terms of the components of the set – the wires, transistors, and so on – and the electrical interactions between them. Through careful research he would find that damaging or removing some of these components affected the pictures or sounds the set produced, and did so in a repeatable, predictable way. This discovery would reinforce his materialist belief. He would be unable to explain exactly how the set produced the pictures and sounds, but he would hope that a more detailed analysis of the components and more complex mathematical models of their interactions would eventually provide the answer. Some mutations in the components – for example, by a defect in some of the transistors – affect the pictures by changing their colours or distorting their shapes; while mutations of components in the tuning circuit cause the set to jump from one channel to another, leading to a completely different set of sounds and pictures. But this does not prove that the evening news report is produced by interactions among the TV set’s components. Likewise, genetic mutations may affect an animal’s form and behaviour, but this does not prove that form and behaviour are programmed in the genes. They are inherited by morphic resonance, an invisible influence on the organism coming from outside it, just as TV sets are resonantly tuned to transmissions that originate elsewhere.

Every now and then, I'm lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists - although heavy on the wonder side, and light on skepticism. They're curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I'm asked follow-up questions. They've never heard of the notion of a 'dumb question'. But when I talk to high school seniors, I find something different. They memorize 'facts'. By and large, though, the joy of discovery, the life behind those facts has gone out of them. They've lost much of the wonder and gained very little skepticism. They're worried about asking 'dumb' questions; they are willing to accept inadequate answers, they don't pose follow-up questions, the room is awash with sidelong glances to judge, second-by-second, the approval of their peers. They come to class with their questions written out on pieces of paper, which they surreptitiously examine, waiting their turn and oblivious of whatever discussion their peers are at this moment engaged in. Something has happened between first and twelfth grade. And it's not just puberty. I'd guess that it's partly peer pressure not to excel - except in sports, partly that the society teaches short-term gratification, partly the impression that science or mathematics won't buy you a sports car, partly that so little is expected of students, and partly that there are few rewards or role-models for intelligent discussion of science and technology - or even for learning for it's own sake. Those few who remain interested are vilified as nerds or geeks or grinds. But there's something else. I find many adults are put off when young children pose scientific questions. 'Why is the Moon round?', the children ask. 'Why is grass green?', 'What is a dream?', 'How deep can you dig a hole?', 'When is the world's birthday?', 'Why do we have toes?'. Too many teachers and parents answer with irritation, or ridicule, or quickly move on to something else. 'What did you expect the Moon to be? Square?' Children soon recognize that somehow this kind of question annoys the grown-ups. A few more experiences like it, and another child has been lost to science.

But what is the use of the humanities as such? Admittedly they are not practical, and admittedly they concern themselves with the past. Why, it may be asked, should we engage in impractical investigations, and why should we be interested in the past? The answer to the first question is: because we are interested in reality. Both the humanities and the natural sciences, as well as mathematics and philosophy, have the impractical outlook of what the ancients called vita contemplativa as opposed to vita activa. But is the contemplative life less real or, to be more precise, is its contribution to what we call reality less important, than that of the active life? The man who takes a paper dollar in exchange for twenty-five apples commits an act of faith, and subjects himself to a theoretical doctrine, as did the mediaeval man who paid for indulgence. The man who is run over by an automobile is run over by mathematics, physics and chemistry. For he who leads the contemplative life cannot help influencing the active, just as he cannot prevent the active life from influencing his thought. Philosophical and psychological theories, historical doctrines and all sorts of speculations and discoveries, have changed, and keep changing, the lives of countless millions. Even he who merely transmits knowledge or learning participates, in his modest way, in the process of shaping reality - of which fact the enemies of humanism are perhaps more keenly aware than its friends. It is impossible to conceive of our world in terms of action alone. Only in God is there a "Coincidence of Act and Thought" as the scholastics put it. Our reality can only be understood as an interpenetration of these two.