Frs Quotes

Remember that [scientific thought] is the guide of action; that the truth which it arrives at is not that which we can ideally contemplate without error, but that which we may act upon without fear; and you cannot fail to see that scientific thought is not an accompaniment or condition of human progress, but human progress itself.

… scientific thought does not mean thought about scientific subjects with long names. There are no scientific subjects. The subject of science is the human universe; that is to say, everything that is, or has been, or may be related to man.

The aim of scientific thought, then, is to apply past experience to new circumstances; the instrument is an observed uniformity in the course of events. By the use of this instrument it gives us information transcending our experience, it enables us to infer things that we have not seen from things that we have seen; and the evidence for the truth of that information depends on our supposing that the uniformity holds good beyond our experience.

Former Director of Kew Gardens, Sir Ghillean Prance FRS, gives equally clear expression to his faith: ‘For many years I have believed that God is the great designer behind all nature… All my studies in science since then have confirmed my faith. I regard the Bible as my principal source of authority.

Euclid's Elements has been for nearly twenty-two centuries the encouragement and guide of that scientific thought which is one thing with the progress of man from a worse to a better state. The encouragement; for it contained a body of knowledge that was really known and could be relied on, and that moreover was growing in extent and application. For even at the time this book was written—shortly after the foundation of the Alexandrian Museum—Mathematics was no longer the merely ideal science of the Platonic school, but had started on her career of conquest over the whole world of Phenomena. The guide; for the aim of every scientific student of every subject was to bring his knowledge of that subject into a form as perfect as that which geometry had attained. Far up on the great mountain of Truth, which all the sciences hope to scale, the foremost of that sacred sisterhood was seen, beckoning for the rest to follow her.

To our amazement Jimmy received a letter, dated August 20, 1963, from Bertrand Russell, the world-famous philosopher and peace activist, saying “I have recently finished your remarkable book The American Resolution” and “have been greatly impressed with its power and insight.” The letter goes on to ask for Jimmy’s views on whether American whites “will understand the negro [sic] revolt because “the survival of mankind may well follow or fail to follow from political and social behavior of Americans in the next decades.” On September 5 Jimmy wrote back a lengthy reply saying among other things that “so far, with the exception of the students, there has been no social force in the white population which the Negroes can respect and a handful of liberals joining in a demonstration doesn’t change this one bit.” Russell replied on September 18 with more questions that Jimmy answered in an even longer letter dated December 22. Meanwhile, Russell had sent a telegram to the November 21 Town Hall meeting in New York City at which Jimmy was scheduled to speak, warning Negroes not to resort to violence. In response Jimmy said at the meeting that “I too would like to hope that the issues of our revolt might be resolved by peaceful means,” but “the issues and grievances were too deeply imbedded in the American system and the American peoples so that the very things Russell warned against might just have to take place if the Negroes in the U.S.A. are ever to walk the streets as free men.” In his December 22 letter Jimmy repeats what he said at the meeting and then patiently explains to Russell that what has historically been considered democracy in the United States has actually been fascism for millions of Negroes. The letter concludes: I believe that it is your responsibility as I believe that it is my responsibility to recognize and record this, so that in the future words do not confuse the struggle but help to clarify it. This is what I think philosophers should make clear. Because even though Negroes in the United States still think they are struggling for democracy, in fact democracy is what they are struggling against. This exchange between Jimmy and Russell has to be seen to be believed. In a way it epitomizes the 1960s—Jimmy Boggs, the Alabama-born autoworker, explaining the responsibility of philosophers to The Earl Russell, O.M., F.R.S., in his time probably the West’s best-known philosopher. Within the next few years The American Revolution was translated and published in French, Italian, Japanese, Spanish, Catalan, and Portuguese. To this day it remains a page-turner for grassroots activists because it is so personal and yet political, so down to earth and yet visionary.

The ridge of the Lammer-muir hills... consists of primary micaceous schistus, and extends from St Abb's head westward... The sea-coast affords a transverse section of this alpine tract at its eastern extremity, and exhibits the change from the primary to the secondary strata... Dr HUTTON wished particularly to examine the latter of these, and on this occasion Sir JAMES HALL and I had the pleasure to accompany him. We sailed in a boat from Dunglass ... We made for a high rocky point or head-land, the SICCAR ... On landing at this point, we found that we actually trode [sic] on the primeval rock... It is here a micaceous schistus, in beds nearly vertical, highly indurated, and stretching from S.E. to N. W. The surface of this rock... has thin covering of red horizontal sandstone laid over it, ... Here, therefore, the immediate contact of the two rocks is not only visible, but is curiously dissected and laid open by the action of the waves... On us who saw these phenomena for the first time, the impression will not easily be forgotten. The palpable evidence presented to us, of one of the most extraordinary and important facts in the natural history of the earth, gave a reality and substance to those theoretical speculations, which, however probable had never till now been directly authenticated by the testimony of the senses... What clearer evidence could we have had of the different formation of these rocks, and of the long interval which separated their formation, had we actually seen them emerging from the bosom of the deep? ... The mind seemed to grow giddy by looking so far into the abyss of time; and while we listened with earnestness and admiration to the philosopher who was now unfolding to us the order and series of these wonderful events, we became sensible how much farther reason may sometimes go than imagination can venture to follow.

Chance’ simply means historical contingency - this happens rather than that. It is not automatically to be given the tendentious adjective “blind”, as if it were an unambiguous sign of meaninglessness. Rather, it may be seen as signifying the shuffling exploration and realization of fertile possibilities, by which creation makes itself. This due independence of process is a good gift, but it has a necessary cost attached to it. Raggednesses and blind alleys, as well as fruitful outcomes, are inescapable accompaniments of this evolving self-realization. Biology even helps theology a little with the deep question of theodicy, the problem of the evil and suffering of the world. Exactly the same biochemical processes that enable some cells to mutate and produce new forms of life - in other words, the very engine that has driven the stupendous four billion year history of life on Earth - these same processes will inevitably allow other cells to mutate and become malignant. In a non-magic world, it could not be different, and the world is not magic because its Creator is not a capricious Magician. I do not pretend for a moment that this insight removes all the perplexities posed by the sufferings of creation. Yet it affords some mild help, in that it suggests that the existence of cancer is not gratuitous, as if it were due to the Creator’s callousness or incompetence. We all tend to think that if we had been in charge of creation we would have made a better job of it. We would have kept the nice things (flowers and sunsets) and got rid of the nasty (disease and disaster). The more science helps us to understand the process of the universe, the more, it seems to me, to cohere into a single ‘package deal’. The light and the dark are two sides of the same coin. John Polkinghorne, “Understanding the Universe”, Cosmic Questions, James. B Miller, ed.

The heart continues increasing in weight, and also in length, breadth and thickness, up to an advanced period of life: this increase is more marked in men than in women. Henry Gray FRS Gray’s Anatomy

Never ask me what I have said or what I have written; but if you will ask what my present opinions are, I will tell you.

Never ask me what I have said, or what I have written; but if you will ask me what my present opinions are, I will tell you. John Hunter F.R.S The Works of John Hunter, F.R.S.: With Notes

Mather took his interest in natural philosophy across the Atlantic in November 1712, sending thirteen reports to London’s Royal Society in that one month. These letters and those that followed contained a magpie’s catalog of “all New and Rare occurrences of Nature, in these parts of the World,” accumulating into a collection of more than eighty such dispatches offered up as “Curiosa Americana.” He wrote about the possible existence of giants before Noah’s flood, with a giant tooth found near Albany as evidence; about the maximum size of America’s wild turkeys (“50 or 60 pound, but the Flesh is very tough and hard”); about monstrous births, rattlesnakes, and rainbows; adding a tale of a woman who bore thirty-nine children, and so on and on and on. Such American curiosities entranced or at least amused Mather’s readers. Early in this flood of correspondence, the society’s secretary, Richard Waller, wrote to Mather that this prose cabinet of wonders “very well pleased and Entertained” the fellows. Mather responded with a heavy-handed hint: he couldn’t presume “to be thought worthy[*] to be admitted a member of that more than illustrious Society.” That nudge crossed with the news that he was already being put forward for membership. When the deed was done, Mather preened, brandishing the three magical initials, “F.R.S.,” on the cover page of several of his publications. More practically, recognition from the English-speaking world’s preeminent learned institution “wherein my gracious Lord places me,” he wrote, lifted him above—and gave him ammunition against—“the Contempt of envious Men.” Mather’s first published contribution to the Royal Society’s Philosophical Transactions appeared in number 339, which happened to be a very rich issue. Besides the extracts from Mather’s curiosities, it contained a brief note from Leeuwenhoek on a microscopic study of muscle fibers in whales. But it was another piece in the journal that caught Mather’s eye: a report by a physician, Emmanuel Timonius, on what was for his English readers a radical medical innovation—a way to avoid that notorious scourge smallpox. Titled “An Account, or History, of the Procuring the Small Pox by Incision, or Inoculation; As It Has for Some Time Been Practised at Constantinople,” it confirmed information that Mather had received about a decade before. So it was that five years later, when the Seahorse brought its cargo of disease to Boston, Mather was prepared to run a truly radical experiment on his fellow Bostonians in the hope of rescuing them from mortal peril.