Scientific Good Morning Quotes

The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. The drunken Rip Van Winkle, in Jefferson’s play, excuses himself for every fresh dereliction by saying, “I won’t count this time!” Well! He may not count it, and a kind Heaven may not count it; but it is being counted none the less. Down among his nerve-cells and fibers the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course this has its good side as well as its bad one. As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keeps faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out.

Time as objective reality has never made much sense to me. It’s what happens that matters. How can minutes and years, devices of our own creation, mean the same thing to gnats and to cedars? Two hundred years is young for the trees whose tops this morning are hung with mist. It’s an eyeblink of time for the river and nothing at all for the rocks. The rocks and the river and these very same trees are likely to be here in another two hundred years, if we take good care. As for me, and that chipmunk, and the cloud of gnats milling in a shaft of sunlight—we will have moved on.

How about if (...) pious people all lived longer than non-pious people? How about when a plane crashes, only the pious people survive? How about Jesus comes when people say he will come? How about people pray for peace, and then all wars in the world stop permanently? How about good things happen excluesively to good people and bad things happen exclusively to bad people? How about an earthquake strikes Lisbon on All Saints Day, while everyone is in Church, as it did in 175, and it kills only people who are not in Church, rather than the tens of thousands of people who were, as what actually happened that fateful morning. These events would trigger serious (scientific) conversation about the existence of God and how he treats people who worship him versus those who do not.

But from the Parthenon and the Timaeus a specious logic leads to the tyranny which, in the Republic, is held up as the ideal form of government. In the field of politics the equivalent of a theorem is a perfectly disciplined army; of a sonnet or picture, a police state under a dictatorship. The Marxist calls himself scientific and to this claim the Fascist adds another: he is the poet - the scientific poet - of a new mythology. Both are justified in their pretentions; for each applies to human situations the procedures which have proved effective in the laboratory and the ivory tower. They simplify, they abstract, they eliminate all that, for their purposes, is irrelevant and ignore whatever they choose to regard as inessential; they impose a style, they compel the facts to verify a favorite hypothesis, they consign to the waste paper basket all that, to their mind, falls short of perfection. And because they thus act like good artists, sound thinkers and tried experimenters, the prisons are full, political heretics are worked to death as slaves, the rights and preferences of mere individuals are ignored, the Gandhis are murdered and from morning till night a million schoolteachers and broadcasters proclaim the infallibility of the bosses who happen at the moment to be in power.

There are these two young fish swimming along, and they happen to meet an older fish swimming the other way, who nods at them and says, “Morning, boys. How’s the water?” And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes, “What the hell is water?” Every culture—from the broad culture of a nation down to the culture inside a family—is at least partially invisible to its participants. There are important assumptions, value judgments, and practices that create the water we swim in without our noticing or agreeing to them. We simply find ourselves in this world, and we move forward. These features of culture affect just about everything in our lives, often in positive ways, connecting us to each other and creating identities and meaning. But there is a flip side. Sometimes cultural messages and practices point us in directions away from well-being and happiness.

Ah! you cliques of the city!—don’t you know you had forebears with handlebar mustaches, who came down to the river in the morning bearing masts and booms on their shoulders? who killed their own bulls with a mighty club? who made their own clothes and tilled their own earth? For a million of your clever fashionable phrases, would you exchange one single such accomplishment? I know I would—and Oh God but I’m just as futile as you are, you city vermin; I too am vermin, vermin trying to struggle back to manhood, with small success. Here is our second illuminative nugget, with no emotions this time: that the fear of the family album is pursuant to the city’s general fear of time and particularly of the past (“Oh the stupid Victorian 19th Century!” they keep crying, as though Victorianism were the whole sum of that great century). Fear of the past is in the city, thus a love, a frantic need of the present—with all the hedonistic overtones involved, the psychological doctrines of “alertness” and the so-called liberation of sexuality: in other words, giving the moment over to the dictates of sexuality (divorce is such a dictate) and leaving time, the future—which is to them equivalent to the past, as a moral factor rather than a hedonistic factor of the “pulsing present”—leaving the future to the dogs, childless marriages, or one-child “families,” broken-up families, and thus leaving the future of mankind and the race to the dogs: to the destruction at the hands of a society’s inward atom bomb of organic-familial-societal disintegration: in short, the end of a race, as in Rome. This fear of reaching back into the past, into lineality and tradition, and of extending similarly forward into the future, is like a plant drying up, dying. Where I say this, they speak of the “reality of the moment” and the danger of suppressing the urges of the moment for any reason—but I find good reason if it is to spell the continuation of our own cultural mankind. Perhaps that’s what they don’t want, like children who resent all brothers and sisters burgeoning in their mother’s womb, resenting the future after them, feeling they should be the last, final men, that none must follow—a childish emotion. But to give oneself over to childish emotions is the aim of these city intellectuals, they abstrusely find much to “scientifically” substantiate this desire in the cult of psychoanalysis and its sub-cults, the Orgone “Institute” for one splendid example, and so they go ahead blithely, and I am not the one to oppose their concepts, their march off the ship’s plank—since I am marching to a plank of my own, since I do not wish to be reviled as a neurotic and an atavistic neo-fascist, since the other night, when mentioning these objections of mine, a city intellectual had apoplexy right before me. Oh

We are living now, not in the delicious intoxication induced by the early successes of science, but in a rather grisly morning-after, when it has become apparent that what triumphant science has done hitherto is to improve the means for achieving unimproved or actually deteriorated ends. In this condition of apprehensive sobriety we are able to see that the contents of literature, art, music—even in some measure of divinity and school metaphysics—are not sophistry and illusion, but simply those elements of experience which scientists chose to leave out of account, for the good reason that they had no intellectual methods for dealing with them. In the arts, in philosophy, in religion men are trying—doubtless, without complete success—to describe and explain the non-measurable, purely qualitative aspects of reality. Since the time of Galileo, scientists have admitted, sometimes explicitly but much more often by implication, that they are incompetent to discuss such matters. The scientific picture of the world is what it is because men of science combine this incompetence with certain special competences. They have no right to claim that this product of incompetence and specialization is a complete picture of reality. As a matter of historical fact, however, this claim has constantly been made. The successive steps in the process of identifying an arbitrary abstraction from reality with reality itself have been described, very fully and lucidly, in Burtt’s excellent “Metaphysical Foundations of Modern Science"; and it is therefore unnecessary for me to develop the theme any further. All that I need add is the fact that, in recent years, many men of science have come to realize that the scientific picture of the world is a partial one—the product of their special competence in mathematics and their special incompetence to deal systematically with aesthetic and moral values, religious experiences and intuitions of significance. Unhappily, novel ideas become acceptable to the less intelligent members of society only with a very considerable time-lag. Sixty or seventy years ago the majority of scientists believed—and the belief often caused them considerable distress—that the product of their special incompetence was identical with reality as a whole. Today this belief has begun to give way, in scientific circles, to a different and obviously truer conception of the relation between science and total experience. The masses, on the contrary, have just reached the point where the ancestors of today’s scientists were standing two generations back. They are convinced that the scientific picture of an arbitrary abstraction from reality is a picture of reality as a whole and that therefore the world is without meaning or value. But nobody likes living in such a world. To satisfy their hunger for meaning and value, they turn to such doctrines as nationalism, fascism and revolutionary communism. Philosophically and scientifically, these doctrines are absurd; but for the masses in every community, they have this great merit: they attribute the meaning and value that have been taken away from the world as a whole to the particular part of the world in which the believers happen to be living.

Why do some of us work hard and some of us sit on our asses all day? Dan Pink, a New York Times and Wallstreet Journal bestselling author, argues that there are three main motivators―and they’re not what you think. Money doesn’t make the list. In fact, money can be a demotivator. It turns out that once you get beyond work that only requires rudimentary cognitive skill, higher monetary rewards are inversely related to performance. Instead, emotion becomes the driving force. More specifically, Pink defines the three main motivators as autonomy, mastery, and purpose.2 This has been backed up by numerous scientific studies. Here’s one: “Psychologists Teresa Amabile and Steven Kramer interviewed over 600 managers and found a shocking result. 95 percent of managers misunderstood what motivates employees. They thought what motivates employees was making money, getting raises and bonuses. In fact, after analyzing over 12,000 employee diary entries, they discovered that the number one work motivator was emotion, not financial incentive: It’s the feeling of making progress every day toward a meaningful goal.”3 Consider what this means. If you aren’t hardworking, maybe it’s not because you’re lazy, but because you hate what you’re working on! I believe there’s a hustler in all of us. It isn’t about your genetic makeup. It’s about your environment and the emotional state in which you’re operating. If you’re having trouble getting up in the morning and going to work, there’s a good chance you’d be happier hustling. You just need to find the right thing to be hustling toward, and the right people to support you. If you had all the free time in the world, what would you want to master? What would give you a sense of purpose? What would make your heart beat a little louder? The hustle is somewhere inside you. You just have to find it and set it free.

The quickest impression on the scientific world may be made not by publishing the whole truth and nothing but the truth, but rather by serving an interesting and plausible story composed of parts of the truth with a little straight invention admixed to it. Such a composition is judiciously guarded by interspersed ambiguities, will be extremely difficult to controvert, and in a field in which experiments are laborious or intrinsically difficult to reproduce may stand for years unchallenged. A considerable reputation can be built and a very comfortable university post be gained before this kind of swindle transpires — if it ever does. If each scientist set to work every morning with the intention of doing the best bit of safe charlatanry, which would just help him into a good post, there would soon exist no effective standards by which such deception could be detected. A community of scientists in which each would act only with an eye to please scientific opinion would find no scientific opinion to please. Only if scientists remain loyal to scientific ideals rather than try to achieve success with their fellow scientists can they form a community, which will uphold these ideals.

Post good pics in the evening, then the bad weather's leaving. Morning selfies go viral, there's a low-pressure spiral.

Three American business school professors decided to find out. In a first-of-its-kind study, they analyzed more than 26,000 earnings calls from more than 2,100 public companies over six and a half years using linguistic algorithms similar to the ones employed in the Twitter study. They examined whether the time of day influenced the emotional tenor of these critical conversations—and, as a consequence, perhaps even the price of the company’s stock. Calls held first thing in the morning turned out to be reasonably upbeat and positive. But as the day progressed, the “tone grew more negative and less resolute.” Around lunchtime, mood rebounded slightly, probably because call participants recharged their mental and emotional batteries, the professors conjectured. But in the afternoon, negativity deepened again, with mood recovering only after the market’s closing bell. Moreover, this pattern held “even after controlling for factors such as industry norms, financial distress, growth opportunities, and the news that companies were reporting.”8 In other words, even when the researchers factored in economic news (a slowdown in China that hindered a company’s exports) or firm fundamentals (a company that reported abysmal quarterly earnings), afternoon calls “were more negative, irritable, and combative” than morning calls.9 Perhaps more important, especially for investors, the time of the call and the subsequent mood it engendered influenced companies’ stock prices. Shares declined in response to negative tone—again, even after adjusting for actual good news or bad news—“leading to temporary stock mispricing for firms hosting earnings calls later in the day.” While the share prices eventually righted themselves, these results are remarkable. As the researchers note, “call participants represent the near embodiment of the idealized homo economicus.” Both the analysts and the executives know the stakes. It’s not merely the people on the call who are listening. It’s the entire market. The wrong word, a clumsy answer, or an unconvincing response can send a stock’s price spiraling downward, imperiling the company’s prospects and the executives’ paychecks. These hardheaded businesspeople have every incentive to act rationally, and I’m sure they believe they do. But economic rationality is no match for a biological clock forged during a few million years of evolution. Even “sophisticated economic agents acting in real and highly incentivized settings are influenced by diurnal rhythms in the performance of their professional duties.

It is said that our people learned to make sugar from the squirrels. In late winter, the hungry time, when caches of nuts are depleted, squirrels take to the treetops and gnaw on the branches of sugar maples. Scraping the bark allows sap to exude from the twig, and the squirrels drink it. But the real goods come the next morning, when they follow the same circuit they made the day before, licking up the sugar crystals that formed on the bark overnight. Freezing temperatures cause the water in the sap to sublimate, leaving a sweet crystalline crust like rock candy behind, enough to tide them over through the hungriest time of year.

Breast cancer does not occur overnight. That lump you feel in the shower one morning may have started forming decades ago. By the time doctors detect the tumor, it may have been present for forty years or even longer.2 The cancer has been growing, maturing, and acquiring hundreds of new survival-of-the-fittest mutations that allow it to grow even more quickly as it tries to outmaneuver your immune system. The scary reality is that what doctors call “early detection” is actually late detection. Modern imaging simply isn’t good enough to detect cancer at its earliest stages, so it can spread long before it’s even spotted.