Paul Dirac Quotes

Pick a flower on Earth and you move the farthest star.

In science one tries to tell people, in such a way as to be understood by everyone, something that no one ever knew before. But in poetry, it's the exact opposite.

The measure of greatness in a scientific idea is the extent to which it stimulates thought and opens up new lines of research.

The aim of science is to make difficult things understandable in a simpler way; the aim of poetry is to state simple things in an incomprehensible way. The two are incompatible.

God is a mathematician of a very high order and He used advanced mathematics in constructing the universe.

Living is worthwhile if one can contribute in some small way to this endless chain of progress.

If one is working from the point of view of getting beauty into one's equation, ... one is on a sure line of progress.

People who equate all the different kinds of human activity to money are taking too primitive a view of things.

If you are receptive and humble, mathematics will lead you by the hand.

The successful development of science requires a proper balance to be maintained between the method of building up from observations and the method of deducing by pure reasoning from speculative assumptions.

The mathematician plays a game in which he himself invents the rules while the physicist plays a game in which the rules are provided by nature, but as time goes on it becomes increasingly evident that the rules which the mathematician finds interesting are the same as those which nature has chosen

...I am not, however, militant in my atheism. The great English theoretical physicist Paul Dirac is a militant atheist. I suppose he is interested in arguing about the existence of God. I am not. It was once quipped that there is no God and Dirac is his prophet.

Our friend Dirac has a creed; and the main tenet of that creed is: There is no God, and Dirac is his prophet.

Es gibt keinen Gott und Dirac ist sein Prophet. (There is no God and Dirac is his Prophet.) {A remark made during the Fifth Solvay International Conference (October 1927), after a discussion of the religious views of various physicists, at which all the participants laughed, including Dirac, as quoted in Teil und das Ganze (1969), by Werner Heisenberg, p. 119; it is an ironic play on the Muslim statement of faith, the Shahada, often translated: 'There is no god but Allah, and Muhammad is his Prophet.'}

Mathematics is only a tool and one should learn to hold the physical ideas in one's mind without reference to the mathematical form.

Age is, of course, a fever chill That every physicist must fear. He's better dead than living still When once he's past his thirtieth year.

During the meeting in Delhi with Dirac on 12 January 1955, Nehru asked him if he had any recommendations for the future of the new republic of India. After his usual reflective pause, Dirac replied: ‘A common language, preferably English. Peace with Pakistan. The metric system.

When you ask what are electrons and protons I ought to answer that this question is not a profitable one to ask and does not really have a meaning. The important thing about electrons and protons is not what they are but how they behave, how they move. I can describe the situation by comparing it to the game of chess. In chess, we have various chessmen, kings, knights, pawns and so on. If you ask what chessman is, the answer would be that it is a piece of wood, or a piece of ivory, or perhaps just a sign written on paper, or anything whatever. It does not matter. Each chessman has a characteristic way of moving and this is all that matters about it. The whole game os chess follows from this way of moving the various chessmen.

I cannot understand why we idle discussing religion. If we are honest—and scientists have to be—we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can't for the life of me see how the postulate of an Almighty God helps us in any way. What I do see is that this assumption leads to such unproductive questions as why God allows so much misery and injustice, the exploitation of the poor by the rich and all the other horrors He might have prevented. If religion is still being taught, it is by no means because its ideas still convince us, but simply because some of us want to keep the lower classes quiet. Quiet people are much easier to govern than clamorous and dissatisfied ones. They are also much easier to exploit. Religion is a kind of opium that allows a nation to lull itself into wishful dreams and so forget the injustices that are being perpetrated against the people. Hence the close alliance between those two great political forces, the State and the Church. Both need the illusion that a kindly God rewards—in heaven if not on earth—all those who have not risen up against injustice, who have done their duty quietly and uncomplainingly. That is precisely why the honest assertion that God is a mere product of the human imagination is branded as the worst of all mortal sins.

In the absence of experimental evidence, basic beliefs of theoretical physicists may initially have almost a religious flavor, guided by faith and aesthetics. Fortunately unlike religion, these beliefs soon face the hard test of experiment.

A physical law must possess mathematical beauty

I have known a great many intelligent people in my life. I knew Max Planck, Max von Laue, and Wemer Heisenberg. Paul Dirac was my brother-in-Iaw; Leo Szilard and Edward Teller have been among my closest friends; and Albert Einstein was a good friend, too. And I have known many of the brightest younger scientists. But none of them had a mind as quick and acute as Jancsi von Neumann. I have often remarked this in the presence of those men, and no one ever disputed me. [...] But Einstein's understanding was deeper than even Jancsi von Neumann's. His mind was both more penetrating and more original than von Neumann's. And that is a very remarkable statement. Einstein took an extraordinary pleasure in invention. Two of his greatest inventions are the Special and General Theories of Relativity; and for all of Jancsi's brilliance, he never produced anything so original.

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

It is more important to have beauty in one’s equation than to have them fit experiment

I never read. It prevents me from thinking.

It seems clear that the present quantum mechanics is not in its final form. Some further changes will be needed, just about as drastic as the changes made in passing from Bohr's orbit theory to quantum mechanics. Some day a new quantum mechanics, a relativistic one, will be discovered, in which we will not have these infinities occurring at all. It might very well be that the new quantum mechanics will have determinism in the way that Einstein wanted.

It seems to be one of the fundamental features of nature that fundamental physical laws are described in terms of a mathematical theory of great beauty and power, needing quite a high standard of mathematics for one to understand it. You may wonder: Why is nature constructed along these lines? One can only answer that our present knowledge seems to show that nature is so constructed. We simply have to accept it. One could perhaps describe the situation by saying that God is a mathematician of a very high order, and He used very advanced mathematics in constructing the universe. Our feeble attempts at mathematics enable us to understand a bit of the universe, and as we proceed to develop higher and higher mathematics we can hope to understand the universe better.

Paul Dirac was notoriously a man of few words. Dick Feynman told the story that when he first met Dirac at a conference, Dirac said after a long silence, “I have an equation; do you have one too?

If you are receptive and humble, mathematics will lead you by the hand. Again and again, when I have been at a loss how to proceed, I have just had to wait until I have felt the mathematics led me by the hand. It has led me along an unexpected path, a path where new vistas open up, a path leading to new territory, where one can set up a base of operations, from which one can survey the surroundings and plan future progress.

When Dirac was an old man, younger physicists often asked him how he felt when he discovered the [Dirac] equation. From his replies, it seems that he alternated between ecstasy and fear: although elated to have solved his problem so neatly, he worried that he would be the latest victim of the 'great tragedy of science' described in 1870 by Thomas Huxley; 'the slaying of a beautiful theory by an ugly fact'. Dirac later confessed that his dread of such an outcome was so intense that he was 'too scared' to use it to make detailed predictions of the energy levels of atomic hydrogen - a test that he knew it had to pass. He did an approximate version of the calculation and showed that there was acceptable agreement but did not go on to risk failure by subjecting his theory to a more rigorous examination.

The interpretation of quantum mechanics has been dealt with by many authors, and I do not want to discuss it here. I want to deal with more fundamental things.

The underlying physical laws necessary for the mathematical theory of a larger part of physics and the whole of chemistry are thus completely known.

Dirac said nothing to his fellow pedestrians, but Kierkegaard would startle some of them by interrogating them about some subject on his mind, following in the tradition of Socrates, whom he called ‘the virtuoso of the casual encounter’.

PAUL DIRAC ARRIVED IN Göttingen for the winter term of 1927, and he too rented a room in the Cario villa. Robert relished any contact with Dirac. “The most exciting time in my life,” Oppenheimer once said, “was when Dirac arrived and gave me the proofs of his paper on the quantum theory of radiation.” The young English physicist was perplexed, however, by his friend’s determined intellectual versatility. “They tell me you write poetry as well as working at physics,” Dirac said to Oppenheimer. “How can you do both? In physics we try to tell people in such a way that they understand something that nobody knew before. In the

Mathematical theories have sometimes been used to predict phenomena that were not confirmed until years later. For example, Maxwell's equations, named after physicist James Clerk Maxwell, predicted radio waves. Einstein's field equations suggested that gravity would bend light and that the universe is expanding. Physicist Paul Dirac once noted that the abstract mathematics we study now gives us a glimpse of physics in the future. In fact, his equations predicted the existence of antimatter, which was subsequently discovered. Similarly, mathematician Nikolai Lobachevsky said that "there is no branch of mathematics, however abstract, which may not someday be applied to the phenomena of the real world.

In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.

In the history of science it happens not infrequently that a reductionist approach leads to a spectacular success. Frequently the understanding of a complicated system as a whole is impossible without an understanding of its component parts. And sometimes the understanding of a whole field of science is suddenly advanced by the discover of a single basic equation. Thus it happened that the Schrodinger equation in 1926 and the Dirac equation in 1927 brought a miraculous order into the previously mysterious processes of atomic physics. The equations of Erwin Schrodinger and Paul Dirac were triumphs of reductionism. Bewildering complexities of chemistry and physics were reduced to two lines of algebraic symbols. These triumphs were in Oppenheimer's mind when he belittled his own discovery of black holes. Compared with the abstract beauty and simplicity of the Dirac equation, the black hole solution seemed to him ugly, complicated, and lacking in fundamental significance.

Present at the first, in October 1927, were the three grand masters who had helped launch the new era of physics but were now skeptical of the weird realm of quantum mechanics it had spawned: Hendrik Lorentz, 74, just a few months from death, the winner of the Nobel for his work on electromagnetic radiation; Max Planck, 69, winner of the Nobel for his theory of the quantum; and Albert Einstein, 48, winner of the Nobel for discovering the law of the photoelectric effect. Of the remaining twenty-six attendees, more than half had won or would win Nobel Prizes as well. The boy wonders of the new quantum mechanics were all there, hoping to convert or conquer Einstein: Werner Heisenberg, 25; Paul Dirac, 25; Wolfgang Pauli, 27; Louis de Broglie, 35; and from America, Arthur Compton, 35. Also there was Erwin Schrödinger, 40, caught between the young Turks and the older skeptics. And, of course, there was the old Turk, Niels Bohr, 42, who had helped spawn quantum mechanics with his model of the atom and become the staunch defender of its counterintuitive ramifications.

If we are honest — and scientists have to be — we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can’t for the life of me see how the postulate of an Almighty God helps us in any way.

Newton had bequeathed to Einstein a universe in which time had an absolute existence that tick-tocked along independent of objects and observers, and in which space likewise had an absolute existence. Gravity was thought to be a force that masses exerted on one another rather mysteriously across empty space. Within this framework, objects obeyed mechanical laws that had proved remarkably accurate—almost perfect—in explaining everything from the orbits of the planets, to the diffusion of gases, to the jiggling of molecules, to the propagation of sound (though not light) waves. With his special theory of relativity, Einstein had shown that space and time did not have independent existences, but instead formed a fabric of spacetime. Now, with his general version of the theory, this fabric of spacetime became not merely a container for objects and events. Instead, it had its own dynamics that were determined by, and in turn helped to determine, the motion of objects within it—just as the fabric of a trampoline will curve and ripple as a bowling ball and some billiard balls roll across it, and in turn the dynamic curving and rippling of the trampoline fabric will determine the path of the rolling balls and cause the billiard balls to move toward the bowling ball. The curving and rippling fabric of spacetime explained gravity, its equivalence to acceleration, and, Einstein asserted, the general relativity of all forms of motion.92 In the opinion of Paul Dirac, the Nobel laureate pioneer of quantum mechanics, it was “probably the greatest scientific discovery ever made.” Another of the great giants of twentieth-century physics, Max Born, called it “the greatest feat of human thinking about nature, the most amazing combination of philosophical penetration, physical intuition and mathematical skill.

A sus treinta y seis años, Einstein había elaborado una de las más imaginativas y espectaculares revisiones de nuestros conceptos sobre el universo de toda la historia. La teoría de la relatividad general no era meramente la interpretación de algunos datos experimentales o el descubrimiento de un conjunto de leyes más precisas; era una forma totalmente nueva de ver la realidad. Newton le había legado a Einstein un universo en el que el tiempo tenía una existencia absoluta que transcurría independientemente de los objetos y observadores, y en la que también el espacio tenía una existencia absoluta. Se creía que la gravedad era una fuerza que ejercían las masas unas sobre otras de una manera bastante misteriosa a través del espacio vacío. En este marco, los observadores obedecían leyes mecánicas que se habían revelado extraordinariamente acertadas —casi perfectas— a la hora de explicarlo todo, desde las órbitas de los planetas hasta la difusión de los gases, pasando por los movimientos de las moléculas y la propagación de las ondas del sonido (aunque no las de la luz). Con su teoría de la relatividad especial, Einstein había demostrado que el espacio y el tiempo no tenían una existencia independiente, sino que, en lugar de ello, configuraban juntos la estructura del espacio-tiempo. Ahora, con su versión general de la teoría, dicha estructura del espacio-tiempo dejaba de ser un mero contenedor de objetos y acontecimientos. Lejos de ello, poseía su propia dinámica, la cual venía determinada por —y a su vez contribuía a determinar—, el movimiento de los objetos en su seno; exactamente del mismo modo que la superficie de una cama elástica se verá curvada y ondulada por una bola de bolera inmóvil y algunas bolas de billar que rueden junto a ella; a su vez, esa curvatura y ondulación dinámicas de la superficie de la cama elástica determinarán la trayectoria de las bolas que ruedan por ella y harán que las bolas de billar se dirijan hacia la bola de bolera. La estructura curvada y ondulada del espacio-tiempo explicaba la gravedad, su equivalencia con la aceleración y también —afirmaba Einstein— la relatividad general de todas las formas de movimiento.[92] En opinión de Paul Dirac, premio Nobel y pionero de la mecánica cuántica, aquel fue «probablemente el mayor descubrimiento científico jamás realizado». Otro de los grandes gigantes de la física del siglo XX, Max Born, lo calificó de «la mayor hazaña del pensamiento humano en torno a la naturaleza, la más asombrosa combinación de penetración filosófica, intuición física y habilidad matemática».[93] Todo aquel proceso dejó a Einstein exhausto, pero eufórico. Su matrimonio se había derrumbado y la guerra asolaba Europa, pero Einstein se sentía más feliz que nunca. «Mis sueños más audaces se han hecho realidad —le diría exultante a Besso—. Covariancia general. Movimiento del perihelio de Mercurio maravillosamente preciso.» Y firmaba: «Contento, pero derrotado».[94]

Nie potrafię zrozumieć, czemu marnujemy czas dyskutując o religii. O ile jesteśmy uczciwi, a naukowcy powinni być tacy, musimy przyznać, że religia jest zbieraniną fałszywych stwierdzeń, bez żadnych podstaw w rzeczywistości. Sama idea Boga, to wytwór ludzkiej wyobraźni. To zupełnie zrozumiałe, dlaczego pierwotni ludzie, którzy o wiele bardziej byli narażeni na łaskę i niełaskę sił przyrody, niż my dzisiaj, personifikowali te siły w strachu i z drżeniem. Ale dziś, gdy już zrozumieliśmy tak wiele naturalnych procesów w przyrodzie, nie mamy takiej potrzeby. Nie mogę dostrzec, za żadne skarby świata, jak Wszechmogący Bóg pomaga nam w jakikolwiek sposób. To, co widzę – że to założenie prowadzi do tak bezproduktywnych pytań – dlaczego Bóg pozwala na tak wiele nieszczęść i niesprawiedliwości, wyzysku biednych przez bogatych i wszystkich innych okropności. Mógł temu zapobiec. Jeśli religia jest ciągle nauczana, to bynajmniej nie z powodu, iżby jej idee wciąż nas przekonywały. Lecz po prostu dlatego, że niektórzy z nas chcą zapewnić spokój klas niższych. Spokojnymi ludźmi jest o wiele łatwiej rządzić niż krzykliwymi i niezadowolonymi. Jest też znacznie łatwiej ich eksploatować. Religia to rodzaj opium dla ludu, które pozwala uśpić ludzi w pobożnych marzeniach i skłonić aby zapomnieli o krzywdach, jakie są im wyrządzane. Stąd wynika sojusz owych dwu wielkich potęg politycznych, państwa i Kościoła. Państwo i Kościół potrzebują iluzji, że dobry Bóg nagrodzi ludzi w niebie, nie na ziemi – tych wszystkich którzy godzą się na niesprawiedliwości, którzy wypełniają swoje obowiązki cicho i bez narzekania. Dlatego właśnie uczciwe stwierdzenie, że Bóg jest tylko wytworem ludzkiej wyobraźni, nazywane jest przez Kościół najgorszym ze wszystkich grzechów śmiertelnych.

Trenchancy

many of history’s greatest mathematicians and scientists have come down with cases of Pythagorean fever. The astronomer Johannes Kepler had it bad. So did the physicist Paul Dirac. As we’ll see, it drove them to seek, and to dream, and to long for the harmonies of the universe.

Se a religião ainda é ensinada, não é porque suas ideias ainda nos convencem, mas simplesmente porque alguns de nós querem manter as classes inferiores quietas. Pessoas quietas são muito mais fáceis de governar do que aquelas ruidosas e insatisfeitas. Elas também são muito mais fáceis de explorar. ” (Paul Dirac)

The strength of the familiar electromagnetic force between two electrons, for example, is expressed in physics in terms of a constant known as the fine structure constant. The value of this constant, almost exactly 1/137, has puzzled many generations of physicists. A joke made about the famous English physicist Paul Dirac (1902-1984), one of the founders of quantum mechanics, says that upon arrival to heaven he was allowed to ask God one question. His question was: "Why 1/137?

In their work they saw with wonderment that the laws of movement of classical mechanics could also be derived from the new matrix mechanics they were using to describe the strange world of quanta. At the same time, another mathematically minded physicist at Cambridge with whom Heisenberg had shared his paper, Paul Dirac, was also discovering this equivalence. In both cases the key to translating the physical laws of the visible world, known since Newton, into the enigmatic numbers of quantum mechanics came down to one number: Planck’s constant.

Participants in the 1927 Solvay Conference. Among the more well-known were: 1. Max Planck, 2. Marie Curie, 3. Paul Dirac, 4. Erwin Schrödinger, 5. Albert Einstein, 6. Louis de Broglie, 7. Wolfgang Pauli, 8. Max Born, 9. Werner Heisenberg, and 10. Niels Bohr. (Courtesy of Wikipedia)

Right after publishing his new theory of “undulatory mechanics,” Schrödinger showed it to be translatable into Heisenberg’s matrix math, and soon thereafter Paul Dirac did the same thing.[38] Perhaps Heisenberg’s mechanics weren’t so strange. Perhaps they were a needlessly abstruse version of something that had been hidden all along: a wavelike reality of fields underlying our world of solid objects in space and time.

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In science, you want to say something nobody knew before, in words everyone can understand. In poetry, your are bound to say something that every one knows already in words that nobody can understand

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As Bohr liked to point out

I hope it will not shock experimental physicists too much if I say that we do not accept their observations unless they are confirmed by theory. SIR ARTHUR EDDINGTON

Academic science seems particularly accommodating: several famous scientists and technologists, such as Paul Dirac, Steve Jobs, Thomas Edison, Nikola Tesla, and perhaps Isaac Newton, Albert Einstein, and Charles Darwin, may have been on the spectrum.

Einstein’s aphorism Raffiniert ist der Herr Gott

International politics were not Dirac’s only distraction. He was also turning his attention to moral philosophy

Dirac begins by considering belief. Some of the things a person believes in

Heisenberg long remembered being asked by Dirac, ‘Why do you dance?’ After Heisenberg replied, reasonably enough, ‘When there are nice girls it is a pleasure to dance,’ Dirac looked thoughtful. After about five minutes of silence, he said, ‘Heisenberg, how do you know beforehand that the girls are nice?’19

The successful development of science requires a proper balance to be maintained berween the method of building up from observations and the method of deducing by pure reasoning from speculative assumptions

Few misfortunes can befall a boy which bring worse consequences than to have a really affectionate mother. W. SOMERSET MAUGHAM

STALIN: You

In America

Hoyle found the idea of the Big Bang distasteful and compared the notion of the universe emerging out of nothing to a ‘party girl’ jumping out of a cake: ‘it just wasn’t dignified or elegant’.20

All scientists