Theory Of Relativity Funny Quotes

Have you ever heard of the theory of relativity?" Artemis blinked. "Is this a joke? I have traveled through time, Doctor. I think I know a little something about relativity.

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?

Science Fiction properly conceived, like all serious fiction, however funny, is a way of trying to describe what is going on, what people actually do and feel, how people relate to everything else in this vast sack, this belly of the universe, this womb of things to be and tomb of things that were, this unending story. In it, as in all fiction, there is room enough to keep even Man where he belongs, in his place in the scheme of things, there is time enough to gather plenty of wild oats and sow them, too, and sing to little Oom, and listen to Ool's joke, and watch newts, and still the story isn't over. Still there are seeds to be gathered and room in the bag of stars.

... but then I was so utterly entranced by our discussion of Einstein's relative theory -" "Relativity," Ling corrected quickly under her breath. "- that I completely lost track of the time. "Funny," Ling whispered. "What?" Henry said. "Lost track of..." Ling shook her head, "never mind.

The last I knew you were going to a party. just a few friends at the McEvoys' you told me. The science club, you told me. What happened? You got into a fight about the theory of relativity? Did creationists crash the party and start a rumble?

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

It’s funny how when bad things start happening in a series, it almost seems as if they’re all related somehow, as if each one is causing the next. I remember you talking about that one time, about what you called your Domino Catastrophe Theory. You said the universe is filled to the brim with bad things waiting to happen, not only the universe of everything but also each one of our own personal universes too. “There’s a 50–50 chance that one fuckup, no matter how small, is going to trigger another one,” you said. “And if that happens, there’s a 70–30 chance that the second one will trigger a total clusterfuck.

Regression Sigmund Freud’s theory of humor contended that humor, like sleep, is therapeutic. But even more important, he argued, wit can express—in a relatively appropriate way—urges and feelings that can’t otherwise be let loose, such as the desire to act on regressive infantile sexual or aggressive behavior. More to the point, Freud believed that a lack of humor can be a sign of mental illness.

There are also no earnest messages in this book. Half the world’s suffering is caused by earnest messages contained in grand theories bearing no relation to reality—Marxism and No-Fault Auto Insurance, to name two. Earnestness is just stupidity sent to college.

When Proudhon (1809–65) offered his ‘Philosophy of Poverty’ (La Philosophie de la Misère) to Marx for criticism, Marx thought this bourgeois socialism dangerous: ‘To leave error unrefuted is to encourage intellectual immorality.’ He wrote a tremendous attack on Proudhon: the ‘Poverty of Philosophy’ (1847), which was the first exposition of Marxist philosophy and ‘the bitterest attack delivered by one thinker upon another since the celebrated polemics of the Renaissance’. It is also immensely funny. Marx was concerned to show that Proudhon did not understand the Hegelian dialectic. Proudhon saw it as struggle between good and evil, therefore he would formulate the problem thus: preserve the good side, eliminate the bad. But then, says Marx, the dialectical process would stop. ‘What constitutes dialectical movement is the co-existence of two contradictory sides, their conflict and their fusion into a new category. The very formulation of the problem as one of eliminating the bad side cuts short the dialectic movement.’ This implies the primacy of contradiction. ‘Genuine progress is constituted not by the triumph of one side and the defeat of the other, but by the duel itself which necessarily involves the destruction of both.

Relatives come to your house and make fun of you. Then you go as a relative to their house and make fun of them. This is Relativity theory.