Selected science quotes

1. When you're dancing the mystical dance of the molecules, you're not the one who's leading.

2. If science proves some belief of Buddhism wrong, then Buddhism will have to change. In my view, science and Buddhism share a search for the truth and for understanding reality. By learning from science about aspects of reality where its understanding may be more advanced, I believe that Buddhism enriches its own worldview.

3. Heavier-than-air flying machines are impossible.

4. There is nothing new to be discovered in physics now. All that remains is more and more precise measurement.

5. As an astronomer in the true sense of the term, Sir John Herschel stood before all his contemporaries. Nay, he stood almost alone.

6. Science is a differential equation. Religion is a boundary condition.

7. I am not very impressed with theological arguments whatever they may be used to support. Such arguments have often been found unsatisfactory in the past. In the time of Galileo it was argued that the texts, 'And the sun stood still... and hasted not to go down about a whole day' (Joshua x. 13) and 'He laid the foundations of the earth, that it should not move at any time' (Psalm cv. 5) were an adequate refutation of the Copernican theory.

8. What lead me more or less directly to the special theory of relativity was the conviction that the electromotive force acting on a body in motion in a magnetic field was nothing else but an electric field.

9. I am enough of an artist to draw freely upon my imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.

10. I believe in intuition and inspiration. Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution. It is, strictly speaking, a real factor in scientific research.

11. For scientific endeavor is a natural whole the parts of which mutually support one another in a way which, to be sure, no one can anticipate.

12. How can cosmic religious feeling be communicated from one person to another, if it can give rise to no definite notion of a God and no theology? In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it.

13. God does not care about our mathematical difficulties. He integrates empirically.

14. I don't believe in mathematics.

15. I think that only daring speculation can lead us further and not accumulation of facts.

16. No, this trick won't work... How on earth are you ever going to explain in terms of chemistry and physics so important a biological phenomenon as first love?

17. The whole of science is nothing more than a refinement of everyday thinking.

18. We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made.

19. The old spelling MAGICK has been adopted throughout in order to distinguish the Science of the Magi from all its counterfeits.

20. The conscience of the world is so guilty that it always assumes that people who investigate heresies must be heretics; just as if a doctor who studies leprosy must be a leper. Indeed, it is only recently that science has been allowed to study anything without reproach.

21. The final result of our researches has widened the class of substances sensitive to light vibrations, until we can propound the fact of such sensitiveness being a general property of all matter.

22. Our imagination is struck only by what is great; but the lover of natural philosophy should reflect equally on little things.

23. I approach cooking from a science angle because I need to understand how things work. If I understand the egg, I can scramble it better. It's a simple as that.

24. There is just no sensible, logical reason why we would not make use of stem cell research.

25. It's amazing how much research has gone into making some of the worst decisions.

26. Every investigation which is guided by principles of Nature fixes its ultimate aim entirely on gratifying the stomach.

27. Evolutionism, as taught by Darwinism, has nothing - nothing - to say about how life originated. Has nothing to say about how the governing principles in the universe - gravity, thermodynamics, motion, fluid motion - how any of those originated. It's...it's got some gigantic missing pieces.

28. My feeling is that Darwinism is only at best a partial solution, and an extremely dangerous partial solution. I would say, based on the little I know, Darwinism explains microevolution within species quite well. As to its broader consequence and implications, I don't think it explains individual species evolution at all well.

29. And there hasn't been much progress in Darwinism since [the life of Darwin].

30. But when I talk to people who are Darwinists or evolutionists and say, 'Well, how did life begin' -- they're...they don't have an answer. I mean, they have an answer, but it's a BS answer. It's an answer that wouldn't make sense to a small child.

31. The scientific community says that if you even mention God as causes of anything scientific, you're gone.

32. Art and science coincide insofar as both aim to improve the lives of men and women. The latter normally concerns itself with profit, the former with pleasure. In the coming age, art will fashion our entertainment out of new means of productivity in ways that will simultaneously enhance our profit and maximize our pleasure.

33. Can a society in which thought and technique are scientific persist for a long period, as, for example, ancient Egypt persisted, or does it necessarily contain within itself forces which must bring either decay or explosion?

34. Those who forget good and evil and seek only to know the facts are more likely to achieve good than those who view the world through the distorting medium of their own desires.

35. In former days, men sold themselves to the Devil to acquire magical powers. Nowadays they acquire those powers from science, and find themselves compelled to become devils. There is no hope for the world unless power can be tamed, and brought into the service, not of this or that group of fanatical tyrants, but of the whole human race, white and yellow and black, fascist and communist and democrat; for science has made it inevitable that all must live or all must die.

36. Aristotle could have avoided the mistake of thinking that women have fewer teeth than men, by the simple device of asking Mrs. Aristotle to keep her mouth open while he counted.

37. Aristotle maintained that women have fewer teeth than men; although he was twice married, it never occurred to him to verify this statement by examining his wives' mouths.

38. Science is what you know, philosophy is what you don't know.

39. I've lost my faith in science.

40. It is a slightly arresting notion that if you were to pick yourself apart with tweezers, one atom at a time, you would produce a mound of fine atomic dust, none of which had ever been alive but all of which had once been you.

41. Science is all a metaphor.

42. At one point consciousness-altering devices like the microscope and telescope were criminalized for exactly the same reasons that psychedelic plants were banned in later years. They allow us to peer into bits and zones of Chaos.

43. This is related to the crisis, or to the transformation, of science as the basis of the modern conception of the world. The dizzying development of this science, with its unconditional faith in objective reality and its complete dependency on general and rationally knowable laws, led to the birth of modern technological civilization. It is the first civilization in the history of the human race that spans the entire globe and firmly binds together all human societies, submitting them to a common global destiny.

44. The relationship to the world that the modern science fostered and shaped now appears to have exhausted its potential. It is increasingly clear that, strangely, the relationship is missing something. It fails to connect with the most intrinsic nature of reality and with natural human experience. It is now more of a source of disintegration and doubt than a source of integration and meaning. It produces what amounts to a state of schizophrenia: Man as an observer is becoming completely alienated from himself as a being.

45. Classical modern science described only the surface of things, a single dimension of reality. And the more dogmatically science treated it as the only dimension, as the very essence of reality, the more misleading it became. Today, for instance, we may know immeasurably more about the universe than our ancestors did, and yet, it increasingly seems they knew something more essential about it than we do, something that escapes us.

46. Modern anthropocentrism inevitably meant that He who allegedly endowed man with his inalienable rights began to disappear from the world: He was so far beyond the grasp of modern science that he was gradually pushed into a sphere of privacy of sorts, if not directly into a sphere of private fancy - that is, to a place where public obligations no longer apply. The existence of a higher authority than man himself simply began to get in the way of human aspirations.

47. I think the Anthropic Cosmological Principle brings to us an idea perhaps as old as humanity itself: that we are not at all just an accidental anomaly, the microscopic caprice of a tine particle whirling in the endless depth of the universe. Instead, we are mysteriously connected to the entire universe, we are mirrored in it, just as the entire evolution of the universe is mirrored in us.

48. What makes the Anthropic Principle and the Gaia Hypothesis so inspiring? One simple thing: Both remind us, in modern language, of what we have long suspected, of what we have long projected into our forgotten myths and perhaps what has always lain dormant within us as archetypes. That is, the awareness of our being anchored in the earth and the universe, the awareness that we are not here alone nor for ourselves alone, but that we are an integral part of higher, mysterious entities against whom it is not advisable to blaspheme. This forgotten awareness is encoded in all religions. All cultures anticipate it in various forms. It is one of the things that form the basis of man's understanding of himself, of his place in the world, and ultimately of the world as such.

49. The natural scientist must be a modern materialist, a conscious adherent of the materialism represented by Marx, i.e., he must be a dialectical materialist.

50. Medicine is a science of uncertainty and an art of probability.

51. When one analyzes the pre-conscious step to concepts, one always finds ideas which consist of 'symbolic images.' The first step to thinking is a painted vision of these inner pictures whose origin cannot be reduced only and firstly to the sensual perception but which are produced by an 'instinct to imagining' and which are re-produced by different individuals independently, i.e. collectively... But the archaic image is also the necessary predisposition and the source of a scientific attitude. To a total recognition belong also those images out of which have grown the rational concepts.

52. It is always the older that emanates the new one.

53. 'The designation 'Jungian Psychology' is actually already unscientific sectarianism. I only acknowledge C.G. Jung's contribution to the general psychology of the unconscious.

54. There is no god and Dirac is his messenger. (German: Es gibt keinen Gott und Dirac ist sein Prophet.)

55. Comment on Heisenberg's radio advertisement. 'This is to show that I can paint like Titian.' (A big drawing of a rectangle) 'Only technical details are missing.'

56. I don't mind your thinking slowly; I mind your publishing faster than you think.

57. This paper is so bad it is not even wrong.

58. The deepest pleasure in science comes from finding an instantiation, a home, for some deeply felt, deeply held image.

59. It is the modest, not the presumptuous, inquirer who makes a real and safe progress in the discovery of divine truths. One follows Nature and Nature's God; that is, he follows God in his works and in his word.

60. On the question of the 'origin of species' Mr. Haughton enlarges considerably; but his chief arguments are reduced to the setting-up of 'three unwarrantable assumptions,' which he imputes to the Lamarckians and Darwinians, and then, to use his own words, 'brings to the ground like a child's house of cards.' The first of these is 'the indefinite variation of species continuously in the one direction.' Now this is certainly never assumed by Mr. Darwin, whose argument is mainly grounded on the fact that variations occur in every direction. This is so obvious that it hardly needs insisting on. In every large family there is almost always one child taller, one darker, one thinner than the rest; one will have a larger nose, another a larger eye: they vary morally as well; some are more poetical, others more morose; one has a genius for numbers, another for painting. It is the same in animals: the puppies, or kittens, or rabbits of one litter differ in many ways from each other - in colour, in size, in disposition; so that, though they do not 'vary continuously in one direction,' they do vary continuously in many directions; and thus there is always material for natural selection to act upon in some direction that may be advantageous. [...] I will only, in conclusion, quote from it a short paragraph which contains an important truth, but which may very fairly be applied in other quarters than those for which the author intended it: - 'No progress in natural science is possible as long as men will take their rude guesses at truth for facts, and substitute the fancies of their imagination for the sober rules of reasoning.'

61. Clarke's Third Law doesn't work in reverse. Given that 'any sufficiently advanced technology is indistinguishable from magic,' it does not follow that 'any magical claim that anybody may make at any time is indistinguishable from a technological advance that well come some time in the future.' ... There have admittedly been occasions when authoritative, pontificating skeptics have come away with egg on their faces, even within their own lifetimes. But there have been a far greater number of occasions when magical claims have never been vindicated. An apparent magical claim might eventually turn out to be true. In any age there are so many magical claims that are, or could be, made. They can't all be true; many are mutually contradictory; and we have no reason to suppose that, simply by the act of sitting down and dreaming up a magical claim, we shall make it come true in some future technology. Some things that would surprise us today will come true in the future. But lots and lots of things that would surprise us today will not come true ever.

62. I used to receive a hundred calls a year from people who wanted me to get into the Green Room at Wright-Patterson Air Force Base, because that's where the Air Force stored all the material gathered on UFOs. I once asked Curtis LeMay if I could get in that room, and he just gave me holy hell. He said, 'Not only can't you get into it but don't you ever mention it to me again.' Now, with the millions of planets that we know are up there, it's hard for me to believe that ours is the only goddam one that has things that can think walking around on it. So when people tell me they've seen UFOs, I don't say they haven't. In fifteen thousand hours of flying, I've never seen one, but I've talked to pilots who have. I talked to an airline crew that swore up and down that an object came alongside of them one night, and before they could do anything it vanished. We lost a military pilot who went up to intercept strange lights and never came back. His airplane disappeared, too. I won't argue for or against.

63. Fundamentalist Christianity. Fascinating. These people actually believe the world is 12 thousand years old. Swear to God! Based on what? I asked them. 'Well, we looked at all the people in the Bible, and we added them up all the way back to Adam and Eve, their ages - 12 thousand years.' Well, how fucking scientific! Okay. I didn't know that you'd gone to so much trouble there. That's good. You believe the world's 12 thousand years old? 'That's right.' Okay, I got one word to ask you. A one word question. Ready? 'Uh-uh.' Dinosaurs. You know, the world's 12 thousand years old and dinosaurs existed, and they existed in that time : you'd think it would have been mentioned in the fucking Bible at some point. 'And lo, Jesus and the disciples walked to Nazareth. But the trail was blocked by a giant brontosaurus : with a splinter in his paw. And O, the disciples did run a-shrieking: 'What a big fucking lizard, Lord!' But Jesus was unafraid, and he took the splinter from the brontosaurus's paw, and the big lizard became his friend. And Jesus sent him to Scotland where he lived in a loch for O, so many years, inviting thousands of American tourists to bring their fat fucking families and their fat dollar bills. And O, Scotland did praise the Lord: 'Thank you, Lord. Thank you, Lord. Thank you, Lord.''

64. ...if I shall have sufficient strength to improve and amplify what was written and published by me up to now about motion by adding some little speculations, and in particular those relating to the force of percussion, in the investigation of which I have consumed hundreds and thousands of hours, and finally reduced this to very easy explanation, so that people can understand it in less than half an hour of time.

65. Surely, God could have caused birds to fly with their bones made of solid gold, with their veins full of quicksilver, with their flesh heavier than lead, and with their wings exceedingly small. He did not, and that ought to show something. It is only in order to shield your ignorance that you put the Lord at every turn to the refuge of a miracle. Dialogue Concerning the Two Chief World Systems

66. The new understanding of the universe has come about through the new knowledge amassed in the last hundred years - by psychologists, biologists, and other scientists, by archaeologists, anthropologists, and historians. It has defined man's responsibility and destiny - to be an agent for the rest of the world in the job of realizing its inherent potentialities as fully as possible. It is as if man had been suddenly appointed managing director of the biggest business of all, the business of evolution - appointed without being asked if he wanted it, and without proper warning and preparation. What is more, he can't refuse the job. Whether he wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining the future direction of evolution on this earth. That is his inescapable destiny, and the sooner he realizes it and starts believing in it, the better for all concerned.

67. 'The issue of 'science' does not intrude itself directly upon the occasion of the performance of a musical work, at least a non-electronically produced work, since-as has been said-there is at least a question as to whether the question as to whether musical composition is to be regarded as a science or not is indeed really a question; but there is no doubt that the question as to whether musical discourse or-more precisely-the theory of music should be subject to the methodological criteria of scientific method and the attendant scientific language is a question, except that the question is really not the normative one of whether it 'should be' or 'must be,' but the factual one that it is, not because of the nature of musical theory, but because of the nature and scope of scientific method and language, whose domain of application is such that if it is not extensible to musical theory, then musical theory is not a theory in any sense in which the term ever has been employed. This should sound neither contentious nor portentous, rather it should be obvious to the point of virtual tautology.' From Milton Babbitt, 'The Structure and Function of Musical Theory', College Music Symposium, Vol. 5 (Fall 1965), pp. 49-60; reprinted in Perspectives on Contemporary Music Theory, ed. Benjamin Boretz and Edward T. Cone (New York: Norton, 1972), pp. 10-21, ISBN 0393005488, and in Milton Babbitt, The Collected Essays of Milton Babbitt, ed. Stephen Peles, with Stephen Dembski, Andrew Mead, and Joseph N. Straus (Princeton: Princeton University Press, 2003), pp. 191-201, ISBN 0691089663.

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

69. ... the genetic code is in fact literally identical in all animals, plants and bacteria ... All earthly living things are certainly descended from a single ancestor.

70. Nilsson and Pelger began with a flat retina atop a flat pigment layer and surmounted by a flat, protective transparent layer. The transparent layer was allowed to undergo localised random mutations of its refractive index. They then let the model deform itself at random, constrained only by the requirement that any change must be small and must be an improvement on what went before ... The results were swift and decisive. A trajectory of steadily mounting acuity led unhesitatingly from the flat beginning through a shallow indentation to a steadily deepening cup, as the shape of the model eye deformed itself on the computer screen. The transparent layer thickened to fill the cup and smoothly bulged its outer surface in a curve. And then, almost like a conjuring trick, a portion of this transparent filling condensed into a local, spherical subregion of higher refractive index. Not uniformly higher, but a gradient of refractive index such that the spherical region functioned as an excellent graded-index lens.

71. You see, if you say something positive like the whole of life - all living things - is descended from a single common ancestor which lived about 4,000 million years ago and that we are all cousins, well that is an exceedingly important and true thing to say and that is what I want to say. Somebody who is religious sees that as threatening and so I am represented as attacking religion, and I am forced into responding to their reaction. But you do not have to see my main purpose as attacking religion. Certainly I see the scientific view of the world as incompatible with religion, but that is not what is interesting about it. It is also incompatible with magic, but that also is not worth stressing. What is interesting about the scientific world view is that it is true, inspiring, remarkable and that it unites a whole lot of phenomena under a single heading. And that is what is so exciting for me.

72. ... a fairly common pattern in television news: right at the end a smile comes onto the face of the newsreader and this is the scientific joke - 'some scientist has proved that such and such is the case.' ... And it's clearly the bit of fun at the end, it's not serious at all. I want science to be taken seriously, because, after all, it's less ephemeral - it has a more eternal aspect than whatever the politics of the day might be, which, of course, gets the lead in the news.

73. ... the stereo-type of scientists being scruffy nerds with rows of pens in their top pocket is just about as wicked as racist stereotypes.

74. By this time the whole world should know that the real Bible has not yet been written, but is being written, and that it will never be finished until the race begins its downward march, or ceases to exist. The real Bible is not the work of inspired men, nor prophets, nor apostles, nor evangelists, nor of Christs. Every man who finds a fact, adds, as it were, a word to this great book. It is not attested by prophecy, by miracles or signs. It makes no appeal to faith, to ignorance, to credulity or fear. It has no punishment for unbelief, and no reward for hypocrisy. It appeals to man in the name of demonstration. It has nothing to conceal. It has no fear of being read, of being contradicted, of being investigated and understood. It does not pretend to be holy, or sacred; it simply claims to be true. It challenges the scrutiny of all, and implores every reader to verify every line for himself. It is incapable of being blasphemed. This book appeals to all the surroundings of man. Each thing that exists testifies of its perfection. The earth, with its heart of fire and crowns of snow; with its forests and plains, its rocks and seas; with its every wave and cloud; with its every leaf and bud and flower, confirms its every word, and the solemn stars, shining in the infinite abysses, are the eternal witnesses of its truth.

75. The Second Law of Thermodynamics states that all energy systems run down like a clock and never rewind themselves. But life not only 'runs up,' converting low energy sea-water, sunlight and air into high-energy chemicals, it keeps multiplying itself into more and better clocks that keep 'running up' faster and faster. Why, for example, should a group of simple, stable compounds of carbon, hydrogen, oxygen and nitrogen struggle for billions of years to organize themselves into a professor of chemistry? What's the motive? If we leave a chemistry professor out on a rock in the sun long enough the forces of nature will convert him into simple compounds of carbon, oxygen, hydrogen and nitrogen, calcium, phosphorus, and small amounts of other minerals. It's a one-way reaction. No matter what kind of chemistry professor we use and no matter what process we use we can't turn these compounds back into a chemistry professor. Chemistry professors are unstable mixtures of predominantly unstable compounds which, in the exclusive presence of the sun's heat, decay irreversibly into simpler organic and inorganic compounds. That's a scientific fact. The question is: Then why does nature reverse this process? What on earth causes the inorganic compounds to go the other way? It isn't the sun's energy. We just saw what the sun's energy did. It has to be something else. What is it?

76. Of course, this entire fabric of Indian life stands solidly on faith, that is to say, on a slender and emotional hypothesis. But amid all the beliefs of Europe, and of Asia, that of the Indian Brahmins seems to me infinitely the most alluring. And the reason why I love the Brahmin more than the other schools of Asiatic thought is because it seems to me to contain them all. Greater than all European philosophies, it is even capable of adjusting itself to the vast hypotheses of modern science. Our Christian religions have tried in vain, when there were no other choice open to them, to adapt themselves to the progress of science. But after having allowed myself to be swept away by the powerful rhythm of Brahmin thought, along the curve or life, with its movement of alternating ascent and return, I come back to my own century, and while finding therein the immense projections of a new cosmogony, offspring of the genius of Einstein, or deriving freely from the discoveries, I yet do not feel that I enter a strange land. I yet can hear resounding still the cosmic symphony of all those planets which forever succeed each other, are extinguished and once more illumined, with their living souls, their humanities, their gods - according to the laws of the eternal To Become, the Brahmin Samsara - I hear Siva dancing, dancing in the heart of the world, in my own heart.

77. Until recently, it might have seemed that we were an unhappy bit of mildew on a heavenly body whirling in space among many that have no mildew on them at all. this was something that classical science could explain. Yet, the moment it begins to appear that we are deeply connected to the entire universe, science reaches the outer limits of its powers. Because it is founded on the search for universal laws, it cannot deal with singularity, that is, with uniqueness. The universe is a unique event and a unique story, and so far we are the unique point of that story. But unique events and stories are the domain of poetry, not science. With the formulation of the Anthropic Cosmological Principle, science has found itself on the border between formula and story, between science and myth. In that, however, science has paradoxically returned, in a roundabout way, to man, and offers him - in new clothing - his lost integrity. It does so by anchoring him once more in the cosmos.

78. Hypotheses non fingo.

79. The boys, who cannot grow up to adult human nature, are beating the prophets of the ancient race - Marx, Freud, Einstein - who have been tearing at our social, personal and intellectual roots, tearing with an objectivity which to the healthy animal seems morbid, depriving everything, as it seems, of the warmth of natural feeling. What traditional retort have the schoolboys but a kick in the pants? ... To our generation Einstein has been made to become a double symbol - a symbol of the mind travelling in the cold regions of space, and a symbol of the brave and generous outcast, pure in heart and cheerful of spirit. Himself a schoolboy, too, but the other kind - with ruffled hair, soft hands and a violin. See him as he squats on Cromer beach doing sums, Charlie Chaplin with the brow of Shakespeare... So it is not an accident that the Nazi lads vent a particular fury against him. He does truly stand for what they most dislike, the opposite of the blond beast - intellectualist, individualist, supernationalist, pacifist, inky, plump... How should they know the glory of the free-ranging intellect and soft objective sympathy to whom money and violence, drink and blood and pomp, mean absolutely nothing? Yet Albert and the blond beast make up the world between them. If either cast the other out, life is diminished in its force. When the barbarians destroy the ancient race as witches, when they refuse to scale heaven on broomsticks, they may be dooming themselves to sink back into the clods which bore them.

80. Eppur si muove