Accept Quotes (37 quotes)
A principle of induction would be a statement with the help of which we could put inductive inferences into a logically acceptable form. In the eyes of the upholders of inductive logic, a principle of induction is of supreme importance for scientific method: “... this principle”, says Reichenbach, “determines the truth of scientific theories. To eliminate it from science would mean nothing less than to deprive science of the power to decide the truth or falsity of its theories. Without it, clearly, science would no longer have the right to distinguish its theories from the fanciful and arbitrary creations of the poet’s mind.” Now this principle of induction cannot be a purely logical truth like a tautology or an analytic statement. Indeed, if there were such a thing as a purely logical principle of induction, there would be no problem of induction; for in this case, all inductive inferences would have to be regarded as purely logical or tautological transformations, just like inferences in inductive logic. Thus the principle of induction must be a synthetic statement; that is, a statement whose negation is not self-contradictory but logically possible. So the question arises why such a principle should be accepted at all, and how we can justify its acceptance on rational grounds.
A science cannot be played with. If an hypothesis is advanced that obviously brings into direct sequence of cause and effect all the phenomena of human history, we must accept it, and if we accept it, we must teach it.
A scientist lives with all of reality. There is nothing better. To know reality is to accept it and eventually to love it.
Although my Aachen colleagues and students at first regarded the “pure mathematician” with suspicion, I soon had the satisfaction of being accepted a useful member not merely in teaching but also engineering practice; thus I was requested to render expert opinions and to participate in the Ingenieurverein [engineering association].
And yet I think that the Full House model does teach us to treasure variety for its own sake–for tough reasons of evolutionary theory and nature’s ontology, and not from a lamentable failure of thought that accepts all beliefs on the absurd rationale that disagreement must imply disrespect. Excellence is a range of differences, not a spot. Each location on the range can be occupied by an excellent or an inadequate representative– and we must struggle for excellence at each of these varied locations. In a society driven, of ten unconsciously, to impose a uniform mediocrity upon a former richness of excellence–where McDonald’s drives out the local diner, and the mega-Stop & Shop eliminates the corner Mom and Pop–an understanding and defense of full ranges as natural reality might help to stem the tide and preserve the rich raw material of any evolving system: variation itself.
Antiessentialist thinking forces us to view the world differently. We must accept shadings and continua as fundamental. We lose criteria for judgment by comparison to some ideal: short people, retarded people, people of other beliefs, colors, and religions are people of full status.
As regards religion, on the other hand, one is generally agreed that it deals with goals and evaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with man’s attitude toward nature at large, with the establishing of ideals for the individual and communal life, and with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.
Concepts that have proven useful in ordering thi ngs easily achieve such authority over us that we forget their earthly origins and accept them as unalterable givens.
Conditions for creativity are to be puzzled; to concentrate; to accept conflict and tension; to be born everyday; to feel a sense of self.
Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.
Evolution ... is really two theories, the vague theory and the precise theory. The vague theory has been abundantly proved.... The precise theory has never been proved at all. However, like relativity, it is accepted on faith.... On getting down to actual details, difficulties begin.
For the most part we humans live with the false impression of security and a feeling of being at home in a seemingly trustworthy physical and human environment. But when the expected course of everyday life is interrupted, we are like shipwrecked people on a miserable plank in the open sea, having forgotten where they came from and not knowing whither they are drifting. But once we fully accept this, life becomes easier and there is no longer any disappointment.
God asks no man whether he will accept life. That is not the choice. You must accept it. The only choice is how.
Great thinkers build their edifices with subtle consistency. We do our intellectual forebears an enormous disservice when we dismember their visions and scan their systems in order to extract a few disembodied ‘gems’–thoughts or claims still accepted as true. These disarticulated pieces then become the entire legacy of our ancestors, and we lose the beauty and coherence of older systems that might enlighten us by their unfamiliarity–and their consequent challenge in our fallible (and complacent) modern world.
His spiritual insights were in three major areas: First, he has inspired mankind to see the world anew as the ultimate reality. Second, he perceived and described the physical universe itself as immanently divine. And finally, he challenged us to accept the ultimate demands of modern science which assign humanity no real or ultimate importance in the universe while also aspiring us to lives of spiritual celebration attuned to the awe, beauty and wonder about us.
I should rejoice to see... Euclid honourably shelved or buried ‘deeper than did ever plummet sound’ out of the schoolboys’ reach; morphology introduced into the elements of algebra; projection, correlation, and motion accepted as aids to geometry; the mind of the student quickened and elevated and his faith awakened by early initiation into the ruling ideas of polarity, continuity, infinity, and familiarization with the doctrines of the imaginary and inconceivable.
If we die, we want people to accept it. We’re in a risky business, and we hope that if anything happens to us it will not delay the program. The conquest of space is worth the risk of life.
If we take science as our sole guide, if we accept and hold fast that alone which is verifiable, the old theology must go.
In 1900 however, he [Planck] worked out the revolutionary quantum theory, a towering achievement which extended and improved the basic concepts of physics. It was so revolutionary, in fact, that almost no physicist, including Planck himself could bring himself to accept it. (Planck later said that the only way a revolutionary theory could be accepted was to wait until all the old scientists had died.)
In this country all a man need to do is to attain a little eminence and immediately he begins to talk. Usually his eminence is financial, and the greater this eminence the more he talks and the further his voice reaches. I don't blame the rich people for talking; many of them don’t know what else to do with themselves. The fault is with these who listen. If no one would listen no harm would he done. But the American people are willing to listen to any one who has attained prominence. The main fact is that we've heard a man's name a great many times; that makes us ready to accept whatever he says. … We listen to the one who talks the most and loudest.
Included in this ‘almost nothing,’ as a kind of geological afterthought of the last few million years, is the first development of self-conscious intelligence on this planet–an odd and unpredictable invention of a little twig on the mammalian evolutionary bush. Any definition of this uniqueness, embedded as it is in our possession of language, must involve our ability to frame the world as stories and to transmit these tales to others. If our propensity to grasps nature as story has distorted our perceptions, I shall accept this limit of mentality upon knowledge, for we receive in trade both the joys of literature and the core of our being.
It is a common rule in theoretical physics, one accepted by many physicists, that anything not forbidden by the basic laws of nature must take place.
Marxists are more right than wrong when they argue that the problems scientists take up,. the way they go about solving them, and even the solutions they arc inclined to accept, arc conditioned by the intellectual, social, and economic environments in which they live and work.
Nature has no compassion.… [It] accepts no excuses and the only punishment it knows is death.
Nazis started the Science of Eugenics. It’s the theory that to them, justified the holocaust. The problem is the Science has been broadly accepted around the world, including the United States. We even went as far as to hire the Scientists that were working on it and brought them over here rather then charging them with war crimes. [Project Paperclip] I think it is a very dangerous Science that contains ideologies that are a grave danger to the entire world.
None of the myriad scientific papers I’d read prepared me for the patience and diligence that go into scientific research. None had prepared me for the acute attention to minutiae that keeps science accurate, and scientific integrity intact. Or for the tedium. … I accepted the idea that finding out you don’t like something can be invaluable.
Once you can accept the universe as matter expanding into nothing that is something, wearing stripes with plaid comes easy.
One of the biggest roles of science fiction is to prepare people to accept the future without pain and to encourage a flexibility of the mind. Politicians should read science fiction, not westerns and detective stories.
Science arouses a soaring sense of wonder. But so does pseudoscience. Sparse and poor popularizations of science abandon ecological niches that pseudoscience promptly fills. If it were widely understood that claims to knowledge require adequate evidence before they can be accepted, there would be no room for pseudoscience.
Science makes people reach selflessly for truth and objectivity; it teaches people to accept reality, with wonder and admiration, not to mention the deep awe and joy that the natural order of things brings to the true scientist.
Sometimes progress is slow. But then there does come a time when a lot of people accept a new idea and see ways in which it can be exploited. And because of the larger number of workers in the field, progress becomes rapid. That is what happened with the study of protein structure.
The long-range trend toward federal regulation, which found its beginnings in the Interstate Commerce Act of 1887 and the Sherman Act of 1890, which was quickened by a large number of measures in the Progressive era, and which has found its consummation in our time, was thus at first the response of a predominantly individualistic public to the uncontrolled and starkly original collectivism of big business. In America the growth of the national state and its regulative power has never been accepted with complacency by any large part of the middle-class public, which has not relaxed its suspicion of authority, and which even now gives repeated evidence of its intense dislike of statism. In our time this growth has been possible only under the stress of great national emergencies, domestic or military, and even then only in the face of continuous resistance from a substantial part of the public. In the Progressive era it was possible only because of widespread and urgent fear of business consolidation and private business authority. Since it has become common in recent years for ideologists of the extreme right to portray the growth of statism as the result of a sinister conspiracy of collectivists inspired by foreign ideologies, it is perhaps worth emphasizing that the first important steps toward the modern organization of society were taken by arch-individualists—the tycoons of the Gilded Age—and that the primitive beginning of modern statism was largely the work of men who were trying to save what they could of the eminently native Yankee values of individualism and enterprise.
The shortest and surest way of arriving at real knowledge is to unlearn the lessons we have been taught, to remount to first principles, and take no body’s word about them.
The techniques and criteria of religion and science are so extraordinarily different. Science seeks simplicity publicly and encourages the overthrow of authority; religion accepts complexity privately and encourages deference to authority.
Throughout his last half-dozen books, for example, Arthur Koestler has been conducting a campaign against his own misunderstanding of Darwinism. He hopes to find some ordering force, constraining evolution to certain directions and overriding the influence of natural selection ... Darwinism is not the theory of capricious change that Koestler imagines. Random variation may be the raw material of change, but natural selection builds good design by rejecting most variants while accepting and accumulating the few that improve adaptation to local environments.
What intellectual phenomenon can be older, or more oft repeated, than the story of a large research program that impaled itself upon a false central assumption accepted by all practitioners? Do we regard all people who worked within such traditions as dishonorable fools? What of the scientists who assumed that the continents were stable, that the hereditary material was protein, or that all other galaxies lay within the Milky Way? These false and abandoned efforts were pursued with passion by brilliant and honorable scientists. How many current efforts, now commanding millions of research dollars and the full attention of many of our best scientists, will later be exposed as full failures based on false premises?
[Watching natural history programs] brings a solace you can’t describe in words. It’s because we’re part of it fundamentally…. In moments of great grief, that’s where you look and immerse yourself. You realise you are not immortal, you are not a god, you are part of the natural world and you come to accept that.