Science Related Quotes

A straight line is not the shortest distance between two points.

For a successful technology, reality must take precedence over public relations, for nature cannot be fooled.

Every great advance in science has issued from a new audacity of imagination.

Science can teach us, and I think our hearts can teach us, no longer to look around for imaginary supporters, no longer to invent allies in the sky, but rather to look to our own efforts here below to make the world a fit place to live.

The clash between science and religion has not shown that religion is false and science is true. It has shown that all systems of definition are relative to various purposes, and that none of them actually “grasp” reality.

The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his 'natural superiors,' and has left remaining no other nexus between man and man than naked self-interest, callous 'cash payment.' It has drowned the most heavenly ecstasies of religious fervor, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation. It has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom—Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation. The bourgeoisie has stripped of its halo every occupation hitherto honored and looked up to with reverent awe. It has converted the physician, the lawyer, the priest, the poet, the man of science, into its paid wage laborers. The bourgeoisie has torn away from the family its sentimental veil, and has reduced the family relation to a mere money relation.

In 2002, having spent more than three years in one residence for the first time in my life, I got called for jury duty. I show up on time, ready to serve. When we get to the voir dire, the lawyer says to me, “I see you’re an astrophysicist. What’s that?” I answer, “Astrophysics is the laws of physics, applied to the universe—the Big Bang, black holes, that sort of thing.” Then he asks, “What do you teach at Princeton?” and I say, “I teach a class on the evaluation of evidence and the relative unreliability of eyewitness testimony.” Five minutes later, I’m on the street. A few years later, jury duty again. The judge states that the defendant is charged with possession of 1,700 milligrams of cocaine. It was found on his body, he was arrested, and he is now on trial. This time, after the Q&A is over, the judge asks us whether there are any questions we’d like to ask the court, and I say, “Yes, Your Honor. Why did you say he was in possession of 1,700 milligrams of cocaine? That equals 1.7 grams. The ‘thousand’ cancels with the ‘milli-’ and you get 1.7 grams, which is less than the weight of a dime.” Again I’m out on the street.

Spacetime tells matter how to move; matter tells spacetime how to curve.

We now know the basic rules governing the universe, together with the gravitational interrelationships of its gross components, as shown in the theory of relativity worked out between 1905 and 1916. We also know the basic rules governing the subatomic particles and their interrelationships, since these are very neatly described by the quantum theory worked out between 1900 and 1930. What's more, we have found that the galaxies and clusters of galaxies are the basic units of the physical universe, as discovered between 1920 and 1930. ...The young specialist in English Lit, having quoted me, went on to lecture me severely on the fact that in every century people have thought they understood the universe at last, and in every century they were proved to be wrong. It follows that the one thing we can say about our modern 'knowledge' is that it is wrong... My answer to him was, when people thought the Earth was flat, they were wrong. When people thought the Earth was spherical they were wrong. But if you think that thinking the Earth is spherical is just as wrong as thinking the Earth is flat, then your view is wronger than both of them put together. The basic trouble, you see, is that people think that 'right' and 'wrong' are absolute; that everything that isn't perfectly and completely right is totally and equally wrong. However, I don't think that's so. It seems to me that right and wrong are fuzzy concepts, and I will devote this essay to an explanation of why I think so. When my friend the English literature expert tells me that in every century scientists think they have worked out the universe and are always wrong, what I want to know is how wrong are they? Are they always wrong to the same degree?

Science can only ascertain what is, but not what should be, and outside of its domain value, elly judgments of all kinds remain necessary.

When we can't understand the science behind something in this world, we make up mythological entities that we can relate to. We personify the forces of nature that mystify us, using our boundless imaginations to comfort us and make us feel like we have some control over these things that are much bigger than we are.

[The American President] has to take all sorts of abuse from liars and demagogues.… The people can never understand why the President does not use his supposedly great power to make ’em behave. Well, all the President is, is a glorified public relations man who spends his time flattering, kissing and kicking people to get them to do what they are supposed to do anyway.

If you've never done anything wrong it's probably because you have never tried anything new.

Science promised us truth, or at least a knowledge of such relations as our intelligence can seize: it never promised us peace or happiness.

Chuck skipped through the rest of the preamble to the actual examples Spaceguard had chronicled: “On March 23rd, 1989, an asteroid designated Asteroid 1989FC missed hitting the Earth by six hours. This little jewel packed the energy of roughly a thousand of the most powerful nuclear bombs, and the human race became aware of it shortly after its closest approach. Had this celestial baseball been only six hours later most of the population of the Earth would have been eliminated with zero warning.” “In October of 1990, an asteroid that would have been considered very small, struck the Pacific Ocean. This little fellow only packed the energy of a small atomic bomb, about the same as the one that flattened Hiroshima, and if it had arrived a few hours later or earlier it could have easily struck a city rather than making a relatively harmless splash into the center of the ocean. Remember, relatively here, is just a comparative term.”   

In metric, one milliliter of water occupies one cubic centimeter, weighs one gram, and requires one calorie of energy to heat up by one degree centigrade—which is 1 percent of the difference between its freezing point and its boiling point. An amount of hydrogen weighing the same amount has exactly one mole of atoms in it. Whereas in the American system, the answer to ‘How much energy does it take to boil a room-temperature gallon of water?’ is ‘Go fuck yourself,’ because you can’t directly relate any of those quantities.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

What’s your business, Sir?” “Jus’ call me Gord. Labour relations.” “What’s that?” “I’m a broker, kid. Middlemen need workers an’ wagons t’ bring their recyclings south. I’m the one who supplies ‘em.” “Where are they now?” “Over there, you can just see the wagons under the tubes. The men sleep under ‘em.” “They’re shackled.” “Yup.” “Prisoners?” “Nope. Indentured labour.

When anyone tells me that he saw a dead man restored to life, I immediately consider with myself whether it be more probable that this person should either deceive or be deceived or that the fact which he relates should really have happened. I weigh the one miracle against the other and according to the superiority which I discover, I pronounce my decision. Always I reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates, then and not till then, can he pretend to command my belief or opinion.

It is this potential for plasticity of the relatively stereotyped units of the nervous system that endows each of us with our individuality.

Medicine is a social science, and politics nothing but medicine on a large scale,

Religion is based primarily upon fear. It is partly the terror of the unknown and partly as the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes. Fear of the mysterious, fear of defeat, fear of death. Fear is the parent of cruelty, and therefore it is no wonder if cruelty and religion have gone hand in hand. It is because fear is at the basis of those two things. In this world we can now begin a little to understand things, and a little to master them by help of science, which has forced its way step by step against the opposition of all the old precepts. Science can help us to get over this craven fear in which mankind has lived for so many generations. Science can teach us, and I think our own hearts can teach us, no longer to look around for imaginary supports, no longer to invent allies in the sky, but rather to look to our own efforts here below to make this world a fit place to live in, instead of the place that the churches in all these centuries have made it.

We cannot rest and sit down lest we rust and decay. Health is maintained only through work. And as it is with all life so it is with science. We are always struggling from the relative to the absolute.

We know quite a bit about Alfred Russel Wallace, one of the great figures of modern science. But we know relatively little about Ali, Wallace’s faithful companion who supported him during much of his eight-year sojourn in the Malay Archipelago in the mid-19th century.

Human thinking depends on metaphor. We understand new or complex things in relation to things we already know.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Instead, I quietly excused myself and went to the bar, to commune with spirits I know how to relate to.

Our great mistake in education is, as it seems to me, the worship of book-learning–the confusion of instruction and education. We strain the memory instead of cultivating the mind. The children in our elementary schools are wearied by the mechanical act of writing, and the interminable intricacies of spelling; they are oppressed by columns of dates, by lists of kings and places, which convey no definite idea to their minds, and have no near relation to their daily wants and occupations; while in our public schools the same unfortunate results are produced by the weary monotony of Latin and Greek grammar. We ought to follow exactly the opposite course with children–to give them a wholesome variety of mental food, and endeavor to cultivate their tastes, rather than to fill their minds with dry facts. The important thing is not so much that every child should be taught, as that every child should be given the wish to learn. What does it matter if the pupil know a little more or a little less? A boy who leaves school knowing much, but hating his lessons, will soon have forgotten almost all he ever learned; while another who had acquired a thirst for knowledge, even if he had learned little, would soon teach himself more than the first ever knew.

Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies.

Skin color is basically a measure of the local ultraviolet levels, and it is controlled by relatively minor adaptive changes in the genome.

Educators may bring upon themselves unnecessary travail by taking a tactless and unjustifiable position about the relation between scientific and religious narratives. We see this, of course, in the conflict concerning creation science. Some educators representing, as they think, the conscience of science act much like those legislators who in 1925 prohibited by law the teaching of evolution in Tennessee. In that case, anti-evolutionists were fearful that a scientific idea would undermine religious belief. Today, pro-evolutionists are fearful that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter insufficient confidence in science. The point is that profound but contradictory ideas may exist side by side, if they are constructed from different materials and methods and have different purposes. Each tells us something important about where we stand in the universe, and it is foolish to insist that they must despise each other.

Scientists, therefore, are responsible for their research, not only intellectually but also morally. This responsibility has become an important issue in many of today's sciences, but especially so in physics, in which the results of quantum mechanics and relativity theory have opened up two very different paths for physicists to pursue. They may lead us - to put it in extreme terms - to the Buddha or to the Bomb, and it is up to each of us to decide which path to take.

The sciences do not try to explain, they hardly even try to interpret, they mainly make models. By a model is meant a mathematical construct which, with the addition of certain verbal interpretations, describes observed phenomena. The justification of such a mathematical construct is solely and precisely that it is expected to work - that is correctly to describe phenomena from a reasonably wide area. Furthermore, it must satisfy certain esthetic criteria - that is, in relation to how much it describes, it must be rather simple.

Asked in 1919 whether it was true that only three people in the world understood the theory of general relativity, [Eddington] allegedly replied: 'Who's the third?

Myth basically serves four functions. The first is the mystical function,... realizing what a wonder the universe is, and what a wonder you are, and experiencing awe before this mystery....The second is a cosmological dimension, the dimension with which science is concerned – showing you what shape the universe is, but showing it in such a way that the mystery again comes through.... The third function is the sociological one – supporting and validating a certain social order.... It is the sociological function of myth that has taken over in our world – and it is out of date.... But there is a fourth function of myth, and this is the one that I think everyone must try today to relate to – and that is the pedagogical function, of how to live a human lifetime under any circumstances.

It is the function of science to discover the existence of a general reign of order in nature and to find the causes governing this order. And this refers in equal measure to the relations of man - social and political - and to the entire universe as a whole.

There is no problem more difficult to solve than that created by ourselves.

Communication doesn’t take place because you tell somebody something. It takes place when you observe them closely and track their ability to follow you. Like

…Policy is the art of the possible, the science of the relative.

Oxytocin, a hormone and neuropeptide ... plays a major role in attachment processes and serves several purposes: It causes women to go into labor, strengthens attachment, and ... [increases] trust and cooperation. We get a boost of oxytocin in our brain during orgasm and even when we cuddle -- which is why it's been tagged the "cuddle hormone." How is oxytocin related to conflict reduction? Sometimes we spend less quality time with our partner -- especially when other demands on us are pressing. However, neuroscience findings suggest that we should change our priorities. By forgoing closeness with our partners, we are also missing our oxytocin boost -- making us less agreeable to the world around us and more vulnerable to conflict.

That eating should be foremost about bodily health is a relatively new and, I think, destructive idea-destructive not just the pleasure of eating, which would be bad enough, but paradoxically of our health as well. Indeed, no people on earth worry more about the health consequences of their food choices than we Americans-and no people suffer from as many diet-related problems. We are becoming a nation of orthorexics: people with an unhealthy obsession with healthy eating.

Ignorance was my ally as long as it was backed up by curiosity. Ignorance without curiosity is not so good, but with curiosity it was the clear water through which I could see the coins at the bottom of the fountain.

CURIOSITY DEMANDS THAT WE ASK QUESTIONS, THAT WE TRY TO PUT THINGS TOGETHER AND TRY TO UNDERSTAND THIS MULTITUDE OF ASPECTS AS PERHAPS RESULTING FROM THE ACTION OF A RELATIVELY SMALL NUMBER OF ELEMENTAL THINGS AND FORCES ACTING IN AN INFINITE VARIETY OF COMBINATIONS

What is progress? You might think that the question is so subjective and culturally relative as to be forever unanswerable. In fact, it’s one of the easier questions to answer. Most people agree that life is better than death. Health is better than sickness. Sustenance is better than hunger. Abundance is better than poverty. Peace is better than war. Safety is better than danger. Freedom is better than tyranny. Equal rights are better than bigotry and discrimination. Literacy is better than illiteracy. Knowledge is better than ignorance. Intelligence is better than dull-wittedness. Happiness is better than misery. Opportunities to enjoy family, friends, culture, and nature are better than drudgery and monotony. All these things can be measured. If they have increased over time, that is progress.

All space is relative. There is no such thing as size. The telescope and the microscope have produced a deadly leveling of great and small, far and near. The only little thing is sin, the only great thing is fear! ("The Jelly-Fish")

If we are seeking to serve the God of truth then we should really welcome truth from whatever source it comes. We shouldn’t fear the truth. Some of it will be from science, obviously, but by no means all of it. It will sometimes by perplexing, how this bit of truth relates to that bit of truth; we know that within science itself often enough and we find it outside of science as well. The crucial thing is to be honest.

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.

The gravitational waves of the first detection were generated by a collision of black holes in a galaxy 1.3 billion light-years away, and at a time when Earth was teeming with simple, single-celled organisms. While the ripple moved through space in all directions, Earth would, after another 800 million years, evolve complex life, including flowers and dinosaurs and flying creatures, as well as a branch of vertebrates called mammals. Among the mammals, a sub-branch would evolve frontal lobes and complex thought to accompany them. We call them primates. A single branch of these primates would develop a genetic mutation that allowed speech, and that branch—Homo Sapiens—would invent agriculture and civilization and philosophy and art and science. All in the last ten thousand years. Ultimately, one of its twentieth-century scientists would invent relativity out of his head, and predict the existence of gravitational waves. A century later, technology capable of seeing these waves would finally catch up with the prediction, just days before that gravity wave, which had been traveling for 1.3 billion years, washed over Earth and was detected. Yes, Einstein was a badass.

The gut is the seat of all feeling. Polluting the gut not only cripples your immune system, but also destroys your sense of empathy, the ability to identify with other humans. Bad bacteria in the gut creates neurological issues. Autism can be cured by detoxifying the bellies of young children. People who think that feelings come from the heart are wrong. The gut is where you feel the loss of a loved one first. It's where you feel pain and a heavy bulk of your emotions. It's the central base of your entire immune system. If your gut is loaded with negative bacteria, it affects your mind. Your heart is the seat of your conscience. If your mind is corrupted, it affects your conscience. The heart is the Sun. The gut is the Moon. The pineal gland is Neptune, and your brain and nervous system (5 senses) are Mercury. What affects the moon or sun affects the entire universe within. So, if you poison the gut, it affects your entire nervous system, your sense of reasoning, and your senses.

There cannot be a language more universal and more simple, more free from errors and obscurities...more worthy to express the invariable relations of all natural things [than mathematics]. [It interprets] all phenomena by the same language, as if to attest the unity and simplicity of the plan of the universe, and to make still more evident that unchangeable order which presides over all natural causes

Modern leftish philosophers tend to dismiss reason, science, objective reality and to insist that everything is culturally relative. More importantly, the leftist hates science and rationality because they classify certain beliefs as true (i.e., successful, superior) and other beliefs as false (i.e., failed, inferior). The leftist’s feelings of inferiority run so deep that he cannot tolerate any classification of some things as successful or superior and other things as failed or inferior. This also underlies the rejection by many leftists of the concept of mental illness and of the utility of IQ tests. Leftists are antagonistic to genetic explanations of human abilities or behavior because such explanations tend to make some persons appear superior or inferior to others. Leftists prefer to give society the credit or blame for an individual’s ability or lack of it. Thus if a person is “inferior” it is not his fault, but society’s, because he has not been brought up properly.

Yet she belongs, finally and truly, only to God. The hijab is a symbol of freedom from the male regard, but also, in our time, of freedom from subjugation by the iron fist of materialism, deterministic science, and the death of meaning. It denotes softness, otherness, inwardness. She is not only caught in a world of power relations, but she inhabits a world of love and sacrifice. This freedom, which is of the conscience, is hers to exercise as she will.

[W]e conceive the Devil as a necessary part of a respectable view of cosmology. Ours is a divided empire in which certain ideas and emotions and actions are of God, and their opposites are of Lucifer. It is as impossible for most men to conceive of a morality without sin as of an earth without 'sky'. Since 1692 a great but superficial change has wiped out God's beard and the Devil's horns, but the world is still gripped between two diametrically opposed absolutes. The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon - such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas.

I am very much out of my element here. There are moments, listening to the conversations going on around me, when I feel I am going to lose my mind. Earlier today, I heard someone say the words, "I felt at one with the divine source of creation." Mary Roach on a conducted tour of Hades. I had to fight the urge to push back my chair and start screaming: STAND BACK! ALL OF YOU! I'VE GOT AN ARTHUR FINDLAY BOX CUTTER! Instead, I quietly excused myself and went to the bar, to commune with spirits I know how to relate to.

A lot of people feel that way. That if you didn’t pay your dues by being ostracized then you’re not *really* a geek. I don’t think that though. It’s not an exclusive club that you need to pay some social price to get in. Being a geek is about loving something passionately beyond all reason or sense. And it need not necessarily be related to science fiction, fantas, superheroes, etcetera. You can be a gardening geek, a model train geek, stamp collecting geek, a baby geek… It’s about enthusiasm, in my opinion. From his blog RE: Thirty years of D&D

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.

innovation resides where art and science connect is not new. Leonardo da Vinci was the exemplar of the creativity that flourishes when the humanities and sciences interact. When Einstein was stymied while working out General Relativity, he would pull out his violin and play Mozart until he could reconnect to what he called the harmony of the spheres.

Health is normal. The human body is a self-repairing, self-defending, self-healing marvel. Disease is relatively difficult to induce, considering the body's powerful immune system. However, this complicated and delicate machinery can be damaged if fed the wrong fuel during the formative years. ... Healthy living with nutritional excellence throughout life can slow the decline of aging. It can prevent the years and years of suffering in ill health that is so common today as people get older and become dependent on medical treatments, drugs, and surgery. Nutritional excellence is the only real fountain of youth.

Poetry is related to philosophy as experience is related to empirical science. Experience makes us acquainted with the phenomenon in the particular and by means of examples, science embraces the whole of phenomena by means of general conceptions. So poetry seeks to make us acquainted with the Platonic Ideas through the particular and by means of examples. Philosophy aims at teaching, as a whole and in general, the inner nature of things which expresses itself in these. One sees even here that poetry bears more the character of youth, philosophy that of old age.

People come into our lives and then they go out again. The entropy law, as applied to human relations. Sometimes in their passing, though, they register an unimagined and far-reaching influence, as I suspect Hughes Rudd did upon me. There is no scientific way to discern such effects, but memory believes before knowing remembers. And the past lives coiled within the present, beyond sight, beyond revocation, lifting us up or weighting us down, sealed away--almost completely--behind walls of pearl.

Scheherazade had perused the books, annals and legends of preceding Kings, and the stories, examples and instances of bygone men and things; indeed it was said that she had collected a thousand books of histories relating to antique races and departed rulers. She had perused the works of the poets and knew them by heart; she had studied philosophy and the sciences, arts and accomplishments; and she was pleasant and polite, wise and witty, well read and well bred.

It is generally recognized that women are better than men at languages, personal relations and multitasking, but less good at map-reading and spatial awareness. It is therefore not unreasonable to suppose that women might be less good at mathematics and physics. It is not politically correct to say such things....But it cannot be denied that there are differences between men and women. Of course, these are differences between the averages only. There are wide variations about the mean.

One not only wants to be understood when one writes, but also quite as certainly not to be understood. It is by no means an objection to a book when someone finds it unintelligible: perhaps this might just have been the intention of its author, perhaps he did not want to be understood by "anyone”. A distinguished intellect and taste, when it wants to communicate its thoughts, always selects its hearers; by selecting them, it at the same time closes its barriers against "the others". It is there that all the more refined laws of style have their origin: they at the same time keep off, they create distance, they prevent "access" (intelligibility, as we have said,) while they open the ears of those who are acoustically related to them.

The creation myths of the various peoples and religions of the world pale when compared to the glory of the big bang. The three-billion-year history of life’s evolution from self-reproducing molecules to civilization contains twists and romances that cannot be matched by any myth or epic. There is also the poetic vision of space and time in relativity, the weird subatomic world of quantum mechanics … these wondrous stories of science all possess an irresistible attraction. Through the medium of science fiction, I seek only to create my own worlds using the power of imagination, and to make known the poetry of Nature in those worlds, to tell the romantic legends that have unfolded between Man and Universe.

Only within the 20th Century has biological thought been focused on ecology, or the relation of the living creature to its environment. Awareness of ecological relationships is — or should be — the basis of modern conservation programs, for it is useless to attempt to preserve a living species unless the kind of land or water it requires is also preserved. So delicately interwoven are the relationships that when we disturb one thread of the community fabric we alter it all — perhaps almost imperceptibly, perhaps so drastically that destruction follows." Essay on the Biological Sciences, in: Good Reading (1958)

I have tried to read philosophers of all ages and have found many illuminating ideas but no steady progress toward deeper knowledge and understanding. Science, however, gives me the feeling of steady progress: I am convinced that theoretical physics is actual philosophy. It has revolutionized fundamental concepts, e.g., about space and time (relativity), about causality (quantum theory), and about substance and matter (atomistics), and it has taught us new methods of thinking (complementarity) which are applicable far beyond physics.

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

Live, you say, in the present; Live only in the present. But I don’t want the present, I want reality; I want things that exist, not time that measures them. What is the present? It’s something relative to the past and the future. It’s a thing that exists in virtue of other things existing. I only want reality, things without the present. I don’t want to include time in my scheme. I don’t want to think about things as present; I want to think of them as things. I don’t want to separate them from themselves, treating them as present. I shouldn’t even treat them as real. I should treat them as nothing. I should see them, only see them; See them till I can’t think about them. See them without time, without space, To see, dispensing with everything but what you see. And this is the science of seeing, which isn’t a science.

The decline of geography in academia is easy to understand: we live in an age of ever-increasing specialization, and geography is a generalist's discipline. Imagine the poor geographer trying to explain to someone at a campus cocktail party (or even to an unsympathetic adminitrator) exactly what it is he or she studies. "Geography is Greek for 'writing about the earth.' We study the Earth." "Right, like geologists." "Well, yes, but we're interested in the whole world, not just the rocky bits. Geographers also study oceans, lakes, the water cycle..." "So, it's like oceanography or hydrology." "And the atmosphere." "Meteorology, climatology..." "It's broader than just physical geography. We're also interested in how humans relate to their planet." "How is that different from ecology or environmental science?" "Well, it encompasses them. Aspects of them. But we also study the social and economic and cultural and geopolitical sides of--" "Sociology, economics, cultural studies, poli sci." "Some geographers specialize in different world regions." "Ah, right, we have Asian and African and Latin American studies programs here. But I didn't know they were part of the geography department." "They're not." (Long pause.) "So, uh, what is it that do study then?

You have a mismatched pair of genetic characteristics. Either alone would have been useful, would have aided the survival of your species. But the two together are lethal. It was only a matter of time before they destroyed you." [...] Jdahya made a rustling noise that could have been a sigh, but that did not seem to comer from his mouth or throat. "You are intelligent," he said. "That's the newer of the two characteristics, and the one you might have put to work to save yourselves. You are potentially one of the most intelligent species we've found, though your focus is different from ours. Still, you had a good start in the life sciences, and even in genetics." "What's the second characteristic?" "You are hierarchical. That's the older and more entrenched characteristic. We saw it in your closest animal relatives and in your most distant ones. It's a terrestrial characteristic. When human intelligence served it instead of guiding it, when human intelligence did not even acknowledge it as problem, but took pride in it or din not notice it at all..." The rattling sounded again.

Mr. L. did not get better all at once. He had first to experience cycles of separations, dreams, depressions, and insights—the repetition, or 'working through,' required for long-term neuroplastic change. New ways of relating had to be learned, wiring new neurons together, and old ways of responding had to be unlearned, weakening neuronal links. Because Mr. L. had linked the ideas of separation and death, they were wired together in his neuronal networks. Now that he was conscious of his association, he could unlearn it.

Not only are there meaningless questions, but many of the problems with which the human intellect has tortured itself turn out to be only 'pseudo problems,' because they can be formulated only in terms of questions which are meaningless. Many of the traditional problems of philosophy, of religion, or of ethics, are of this character. Consider, for example, the problem of the freedom of the will. You maintain that you are free to take either the right- or the left-hand fork in the road. I defy you to set up a single objective criterion by which you can prove after you have made the turn that you might have made the other. The problem has no meaning in the sphere of objective activity; it only relates to my personal subjective feelings while making the decision.

As we age and plasticity declines, it becomes increasingly difficult for us to change in response to the world, even if we want to. We find familiar types of stimulation pleasurable; we seek out like-minded individuals to associate with, and research shows we tend to ignore or forget, or attempt to discredit, information that does not match our beliefs, or perception of the world, because it is very distressing and difficult to think and perceive in unfamiliar ways. Increasingly the aging individual acts to preserve the structures within, and when there is a mismatch between his internal neurocognitive structures and the world, he seek to change the world. In small ways he begins to micromanage his environment, to control it, and make it familiar. But this process, writ large, often leads whole cultural groups to try to impose their view of the world on other cultures, and they often become violent, especially in the modern world, where globalization has brought different cultures closer together, exacerbating the problem. Wexler's point, then, is that much of the cross-cultural conflict we see is a product of the relative decrease in plasticity. One could add that totalitarian regimes seem to have an intuitive awareness that it becomes hard for people to change after a certain age, which is why so much effort is made to indoctrinate the young from an early age.

The true splendor of science is not so much that it names and classifies, records and predicts, but that it observes and desires to know the facts, whatever they may turn out to be. However much it may confuse facts with conventions, and reality with arbitrary divisions, in this openness and sincerity of mind it bears some resemblance to religion, understood in its other and deeper sense. The greater the scientist, the more he is impressed with his ignorance of reality, and the more he realizes that his laws and labels, descriptions and definitions, are the products of his own thought. They help him to use the world for purposes of his own devising rather than to understand and explain it. The more he analyzes the universe into infinitesimals, the more things he finds to classify, and the more he perceives the relativity of all classification. What he does not know seems to increase in geometric progression to what he knows. Steadily he approaches the point where what is unknown is not a mere blank space in a web of words but a window in the mind, a window whose name is not ignorance but wonder.

The most effective alternative process [to punishment] is probably extinction. This takes time but is much more rapid than allowing the response to be forgotten. The technique seems to be relatively free of objectionable by-products. We recommend it, for example when we suggest that a parent 'pay no attention' to objectionable behavior on the part of his child. If the child's behavior is strong only because it has been reinforced by 'getting a rise out of' the parent, it will disappear when this consequence is no longer forthcoming. (p. 192)

within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital. But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.

The solutions put forth by imperialism are the quintessence of simplicity...When they speak of the problems of population and birth, they are in no way moved by concepts related to the interests of the family or of society...Just when science and technology are making incredible advances in all fields, they resort to technology to suppress revolutions and ask the help of science to prevent population growth. In short, the peoples are not to make revolutions, and women are not to give birth. This sums up the philosophy of imperialism.

Liberty and Freedom are complex concepts. They go back to religious ideas of Free Will and are related to the Ruler Mystique implicit in absolute monarchs. Without absolute monarchs patterned after the Old Gods and ruling by the grace of a belief in religious indulgence, Liberty and Freedom would never have gained their present meaning. These ideals owe their very existence to past examples of oppression. And the forces that maintain such ideas will erode unless renewed by dramatic teaching or new oppressions. This is the most basic key to my life.

So why bother investing in one’s memory in an age of externalized memories? The best answer I can give is the one I received unwittingly from EP, whose memory had been so completely lost that he could not place himself in time or space, or relative to other people. That is: How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memories. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character.

The young specialist in English Lit, having quoted me, went on to lecture me severely on the fact that in every century people have thought they understood the Universe at last, and in every century they were proved to be wrong. It follows that the one thing we can say about our modern 'knowledge' is that it is wrong. The young man then quoted with approval what Socrates had said on learning that the Delphic oracle had proclaimed him the wisest man in Greece. 'If I am the wisest man,' said Socrates, 'it is because I alone know that I know nothing.' The implication was that I was very foolish because I was under the impression I knew a great deal. Alas, none of this was new to me. (There is very little that is new to me; I wish my correspondents would realize this.) This particular theme was addressed to me a quarter of a century ago by John Campbell, who specialized in irritating me. He also told me that all theories are proven wrong in time. My answer to him was, 'John, when people thought the Earth was flat, they were wrong. When people thought the Earth was spherical, they were wrong. But if you think that thinking the Earth is spherical is just as wrong as thinking the Earth is flat, then your view is wronger than both of them put together.

Freud described three great historical wounds to the primary narcissism of the self-centered human subject, who tries to hold panic at bay by the fantasy of human exceptionalism. First is the Copernican wound that removed Earth itself, man’s home world, from the center of the cosmos and indeed paved the way for that cosmos to burst open into a universe of inhumane, nonteleological times and spaces. Science made that decentering cut. The second wound is the Darwinian, which put Homo sapiens firmly in the world of other critters, all trying to make an earthly living and so evolving in relation to one another without the sureties of directional signposts that culminate in Man. Science inflicted that cruel cut too. The third wound is the Freudian, which posited an unconscious that undid the primacy of conscious processes, including the reason that comforted Man with his unique excellence, with dire consequences for teleology once again. Science seems to hold that blade too. I want to add a fourth wound, the informatic or cyborgian, which infolds organic and technological flesh and so melds that Great Divide as well.

Nothing is needed more than truth, and in relation to it everything else has only second-rate value." This unconditional will to truth—what is it? Is it the will not to allow oneself to be deceived? Or is it the will not to deceive? For the will to truth could be interpreted in the second way, too—if only the special case "I do not want to deceive myself" is subsumed under the generalization "I do not want to deceive." But why not deceive? But why not allow oneself to be deceived? Note that the reasons for the former principle belong to an altogether different realm from those for the second. One does not want to allow oneself to be deceived because one assumes that it is harmful, dangerous, calamitous to be deceived. In this sense, science would be a long-range prudence, a caution, a utility; but one could object in all fairness: How is that? Is wanting not to allow oneself to be deceived really less harmful, less dangerous, less calamitous? What do you know in advance of the character of existence to be able to decide whether the greater advantage is on the side of the unconditionally mistrustful or of the unconditionally trusting?

The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon—such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas. When it is recalled that until the Christian era the underworld was never regarded as a hostile area, that all gods were useful and essentially friendly to man despite occasional lapses; when we see the steady and methodical inculcation into humanity of the idea of man’s worthlessness—until redeemed—the necessity of the Devil may become evident as a weapon, a weapon designed and used time and time again in every age to whip men into a surrender to a particular church or church-state.

It was fun to see him becoming sententious again, glorying in a science he had invented, and as positive as a village soothsayer. 'So one should neither give nor receive?' I laughed. 'And if the lover is poor, his mistress indigent, then both she and he must tactfully let themselves and each other die?' 'Let them die,' he repeated. I had accompanied him as far as the revolving glass door of the lobby. 'Let them die,' he said again. 'It's less dangerous. I can swear on my word of honor that I never gave a present or made a loan or an exchange of anything except . . . this . . .' He waved both hands in a complicated gesture which fleetingly indicated his chest, his mouth, his genitals, his thighs. Thanks no doubt to my fatigue, I was reminded of an animal standing on its hind legs and unwinding the invisible. Then he resumed his strictly human significance, opened the door, and easily mingled with the night outside, where the sea was already a little paler than the sky.

During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes. Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him? (Albert Einstein, Science, Philosophy, and Religion, A 1934 Symposium published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941; from Einstein's Out of My Later Years, Westport, Connecticut: Greenwood Press, 1970, pp. 26-27.)

The recipe for becoming a good novelist, for example is easy to give but to carry it out presupposes qualities one is accustomed to overlook when one says 'I do not have enough talent'. One has only to make a hundred or so sketches for novels, none longer than two pages but of such distinctness that every word in them is necessary; one should write down anecdotes each day until one has learned how to give them the most pregnant and effective form; one should be tireless in collecting and describing human types and characters; one should above all relate things to others and listen to others relate, keeping one's eyes and ears open for the effect produced on those present, one should travel like a landscape painter or costume designer; one should excerpt for oneself out of the individual sciences everything that will produce an artistic effect when it is well described, one should, finally, reflect on the motives of human actions, disdain no signpost to instruction about them and be a collector of these things by day and night. One should continue in this many-sided exercise some ten years: what is then created in the work­shop, however, will be fit to go out into the world. - What, however, do most people do? They begin, not with the parts, but with the whole. Per­haps they chance to strike a right note, excite attention and from then on strike worse and worse notes, for good, natural reasons.

The myth of quantum consciousness sits well with many whose egos have made it impossible for them to accept the insignificant place science perceives for humanity, as modern instruments probe the farthest reaches of space and time. ... quantum consciousness has about as much substance as the aether from which it is composed. Early in this century, quantum mechanics and Einstein’s relativity destroyed the notion of a holistic universe that had seemed within the realm of possibility in the century just past. First, Einstein did away with the aether, shattering the doctrine that we all move about inside a universal, cosmic fluid whose excitations connect us simultaneously to one another and to the rest of the universe. Second, Einstein and other physicists proved that matter and light were composed of particles, wiping away the notion of universal continuity. Atomic theory and quantum mechanics demonstrated that everything, even space and time, exists in discrete bits – quanta. To turn this around and say that twentieth century physics initiated some new holistic view of the universe is a complete misrepresentation of what actually took place. ... The myth of quantum consciousness should take its place along with gods, unicorns, and dragons as yet another product of the fantasies of people unwilling to accept what science, reason, and their own eyes tell them about the world.

We commonly speak as though a single 'thing' could 'have' some characteristic. A stone, we say, is 'hard,' 'small,' 'heavy,' 'yellow,' 'dense,' etc. That is how our language is made: 'The stone is hard.' And so on. And that way of talking is good enough for the marketplace: 'That is a new brand.' 'The potatoes are rotten.' 'The container is damaged.' ... And so on. But this way of talking is not good enough in science or epistemology. To think straight, it is advisable to expect all qualities and attributes, adjectives, and so on to refer to at least -two- sets of interactions in time. ... Language continually asserts by the syntax of subject and predicate that 'things' somehow 'have' qualities and attributes. A more precise way of talking would insist that the 'things' are produced, are seen as separate from other 'things,' and are made 'real' by their internal relations and by their behaviour in relationship with other things and with the speaker. It is necessary to be quite clear about the universal truth that whatever 'things' may be in their pleromatic and thingish world, they can only enter the world of communication and meaning by their names, their qualities and their attributes (i.e., by reports of their internal and external relations and interactions).

O Solon, Solon, you Hellenes are but children. [...] There is no old doctrine handed down among you by ancient tradition nor any science which is hoary with age, and I will tell you the reason behind this. There have been and will be again many destructions of mankind arising out of many causes, the greatest having been brought about by earth-fire and inundation. Whatever happened either in your country or ours or in any other country of which we are informed, any action which is noble and great or in any other way remarkable which has taken place, all that has been inscribed long ago in our temple records, whereas you and other nations did not keep imperishable records. And then, after a period of time, the usual inundation visits like a pestilence and leaves only those of you who are destitute of letters and education. And thus you have to begin over again as children and know nothing of what happened in ancient times either among us or among yourselves.' 'As for those genealogies of yours which you have related to us, they are no better than tales of children; for in the first place, you remember one deluge only, whereas there were a number of them. And in the next place there dwelt in your land, which you do not know, the fairest and noblest race of men that ever lived of which you are but a seed or remnant. And this was not known to you because for many generations the survivors of that destruction made no records.' [Spoken by a priest of Egypt]

Thus, by science I mean, first of all, a worldview giving primacy to reason and observation and a methodology aimed at acquiring accurate knowledge of the natural and social world. This methodology is characterized, above all else, by the critical spirit: namely, the commitment to the incessant testing of assertions through observations and/or experiments — the more stringent the tests, the better — and to revising or discarding those theories that fail the test. One corollary of the critical spirit is fallibilism: namely, the understanding that all our empirical knowledge is tentative, incomplete and open to revision in the light of new evidence or cogent new arguments (though, of course, the most well-established aspects of scientific knowledge are unlikely to be discarded entirely). . . . I stress that my use of the term 'science' is not limited to the natural sciences, but includes investigations aimed at acquiring accurate knowledge of factual matters relating to any aspect of the world by using rational empirical methods analogous to those employed in the natural sciences. (Please note the limitation to questions of fact. I intentionally exclude from my purview questions of ethics, aesthetics, ultimate purpose, and so forth.) Thus, 'science' (as I use the term) is routinely practiced not only by physicists, chemists and biologists, but also by historians, detectives, plumbers and indeed all human beings in (some aspects of) our daily lives. (Of course, the fact that we all practice science from time to time does not mean that we all practice it equally well, or that we practice it equally well in all areas of our lives.)

The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.

From a philosophical point of view, Leibniz's most interesting argument was that absolute space conflicted with what he called the principle of the identity of indiscernibles (PII). PII says that if two objects are indiscernible, then they are identical, i.e. they are really one and the same object. What does it mean to call two objects indiscernible? It means that no difference at all can be found between them--they have exactly the same attributes. So if PII is true, then any two genuinely distinct objects must differ in at least one of their attributes--otherwise they would be one, not two. PII is intuitively quite compelling. It certainly is not easy to find an example of two distinct objects that share all their attributes. Even two mass-produced factory goods will normally differ in innumerable ways, even if the differences cannot be detected with the naked eye. Leibniz asks us to imagine two different universes, both containing exactly the same objects. In Universe One, each object occupies a particular location in absolute space.In Universe Two, each object has been shifted to a different location in absolute space, two miles to the east (for example). There would be no way of telling these two universes apart. For we cannot observe the position of an object in absolute space, as Newton himself admitted. All we can observe are the positions of objects relative to each other, and these would remain unchanged--for all objects are shifted by the same amount. No observations or experiments could ever reveal whether we lived in universe One or Two.

Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.

It is very easy to grow tired at collecting; the period of a low tide is about all men can endure. At first the rocks are bright and every moving animal makes his mark on the attention. The picture is wide and colored and beautiful. But after an hour and a half the attention centers weary, the color fades, and the field is likely to narrow to an individual animal. Here one may observe his own world narrowed down until interest and, with it, observation, flicker and go out. And what if with age this weariness becomes permanent and observation dim out and not recover? Can this be what happens to so many men of science? Enthusiasm, interest, sharpness, dulled with a weariness until finally they retire into easy didacticism? With this weariness, this stultification of attention centers, perhaps there comes the pained and sad memory of what the old excitement was like, and regret might turn to envy of the men who still have it. Then out of the shell of didacticism, such a used-up man might attack the unwearied, and he would have in his hands proper weapons of attack. It does seem certain that to a wearied man an error in a mass of correct data wipes out all the correctness and is a focus for attack; whereas the unwearied man, in his energy and receptivity, might consider the little dross of error a by-product of his effort. These two may balance and produce a purer thing than either in the end. These two may be the stresses which hold up the structure, but it is a sad thing to see the interest in interested men thin out and weaken and die. We have known so many professors who once carried their listeners high on their single enthusiasm, and have seen these same men finally settle back comfortably into lectures prepared years before and never vary them again. Perhaps this is the same narrowing we observe in relation to ourselves and the tide pool—a man looking at reality brings his own limitations to the world. If he has strength and energy of mind the tide pool stretches both ways, digs back to electrons and leaps space into the universe and fights out of the moment into non-conceptual time. Then ecology has a synonym which is ALL.

Professor Smith has kindly submitted his book to me before publication. After reading it thoroughly and with intense interest I am glad to comply with his request to give him my impression. The work is a broadly conceived attempt to portray man's fear-induced animistic and mythic ideas with all their far-flung transformations and interrelations. It relates the impact of these phantasmagorias on human destiny and the causal relationships by which they have become crystallized into organized religion. This is a biologist speaking, whose scientific training has disciplined him in a grim objectivity rarely found in the pure historian. This objectivity has not, however, hindered him from emphasizing the boundless suffering which, in its end results, this mythic thought has brought upon man. Professor Smith envisages as a redeeming force, training in objective observation of all that is available for immediate perception and in the interpretation of facts without preconceived ideas. In his view, only if every individual strives for truth can humanity attain a happier future; the atavisms in each of us that stand in the way of a friendlier destiny can only thus be rendered ineffective. His historical picture closes with the end of the nineteenth century, and with good reason. By that time it seemed that the influence of these mythic, authoritatively anchored forces which can be denoted as religious, had been reduced to a tolerable level in spite of all the persisting inertia and hypocrisy. Even then, a new branch of mythic thought had already grown strong, one not religious in nature but no less perilous to mankind -- exaggerated nationalism. Half a century has shown that this new adversary is so strong that it places in question man's very survival. It is too early for the present-day historian to write about this problem, but it is to be hoped that one will survive who can undertake the task at a later date.

Electrons, when they were first discovered, behaved exactly like particles or bullets, very simply. Further research showed, from electron diffraction experiments for example, that they behaved like waves. As time went on there was a growing confusion about how these things really behaved ---- waves or particles, particles or waves? Everything looked like both. This growing confusion was resolved in 1925 or 1926 with the advent of the correct equations for quantum mechanics. Now we know how the electrons and light behave. But what can I call it? If I say they behave like particles I give the wrong impression; also if I say they behave like waves. They behave in their own inimitable way, which technically could be called a quantum mechanical way. They behave in a way that is like nothing that you have seen before. Your experience with things that you have seen before is incomplete. The behavior of things on a very tiny scale is simply different. An atom does not behave like a weight hanging on a spring and oscillating. Nor does it behave like a miniature representation of the solar system with little planets going around in orbits. Nor does it appear to be somewhat like a cloud or fog of some sort surrounding the nucleus. It behaves like nothing you have seen before. There is one simplication at least. Electrons behave in this respect in exactly the same way as photons; they are both screwy, but in exactly in the same way…. The difficulty really is psychological and exists in the perpetual torment that results from your saying to yourself, "But how can it be like that?" which is a reflection of uncontrolled but utterly vain desire to see it in terms of something familiar. I will not describe it in terms of an analogy with something familiar; I will simply describe it. There was a time when the newspapers said that only twelve men understood the theory of relativity. I do not believe there ever was such a time. There might have been a time when only one man did, because he was the only guy who caught on, before he wrote his paper. But after people read the paper a lot of people understood the theory of relativity in some way or other, certainly more than twelve. On the other hand, I think I can safely say that nobody understands quantum mechanics. So do not take the lecture too seriously, feeling that you really have to understand in terms of some model what I am going to describe, but just relax and enjoy it. I am going to tell you what nature behaves like. If you will simply admit that maybe she does behave like this, you will find her a delightful, entrancing thing. Do not keep saying to yourself, if you can possible avoid it, "But how can it be like that?" because you will get 'down the drain', into a blind alley from which nobody has escaped. Nobody knows how it can be like that.

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

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

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.