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Belief Quotes (578 quotes)
Believe Quotes


... If I let myself believe anything on insufficient evidence, there may be no great harm done by the mere belief; it may be true after all, or I may never have occasion to exhibit it in outward acts. But I cannot help doing this great wrong towards Man, that I make myself credulous. The danger to society is not merely that it should believe wrong things, though that is great enough; but that it should become credulous, and lose the habit of testing things and inquiring into them; for then it must sink back into savagery.
The Scientific Basis of Morals (1884), 28.
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Belief may be a regrettably unavoidable biological weakness to be kept under the control of criticism: but commitment is for Popper an outright crime.
In 'Falsification and the Methodology of Scientific Research Programmes', in I. Lakatos and A. Musgrave (eds.), Criticism and the Growth of Knowledge: Proceedings of the International Colloquium in the Philosophy of Science, London 1965 (1970), Vol. 4, 92.
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Changements arrivées dans le globe: Quand on a vu de ses yeux une montagne s’avancer dans une plaine, c’est-à-dire un immense rocher de cette montagne se détacher et couvrir des champs, un château tout entier enfoncé dans la terre, un fleuve englouti qui sort ensuite de son abîme, des marques indubitables qu’un vaste amas d’eau inondait autrefois un pays habité aujourd’hui, et cent vestiges d’autres révolutions, on est alors plus disposé à croire les grands changements qui ont altéré la face du monde, que ne l’est une dame de Paris qui sait seulement que la place où est bâtie sa maison était autrefois un champ labourable. Mais une dame de Naples, qui a vu sous terre les ruines d’Herculanum, est encore moins asservie au préjugé qui nous fait croire que tout a toujours été comme il est aujourd’hui.
Changes That Have Occurred in the Globe: When we have seen with our own eyes a mountain progressing into a plain; that is to say, an immense boulder separating from this mountain and covering the fields; an entire castle broken into pieces over the ground; a river swallowed up which then bursts out from its abyss; clear marks of a vast amount of water having once flooded regions now inhabited, and a hundred vestiges of other transformations, then we are much more willing to believe that great changes altered the face of the earth, than a Parisian lady who knows only that the place where her house was built was once a cultivated field. However, a lady from Naples who has seen the buried ruins of Herculaneum, is much less subject to the bias which leads us to believe that everything has always been as it is today.
From article 'Changements arrivées dans le globe', in Dictionnaire philosophique (1764), collected in Œuvres Complètes de Voltaire (1878), Vol. 2, 427-428. Translated by Ian Ellis.
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Dilbert: Evolution must be true because it is a logical conclusion of the scientific method.
Dogbert: But science is based on the irrational belief that because we cannot perceive reality all at once, things called “time” and “cause and effect” exist.
Dilbert: That’s what I was taught and that’s what I believe.
Dogbert: Sounds cultish.
Dilbert comic strip (8 Feb 1992).
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Dilbert: You joined the “Flat Earth Society?”
Dogbert: I believe the earth must be flat. There is no good evidence to support the so-called “round earth theory.”
Dilbert: I think Christopher Columbus would disagree.
Dogbert: How convenient that your best witness is dead.
Dilbert comic strip (9 Oct 1989).
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Douter de tout ou tout croire, ce sont deux solutions également commodes, qui l’une et l’autre nous dispensent de défléchir.
To doubt everything and to believe everything are two equally convenient solutions; each saves us from thinking.
From 'Introduction', La Science et l’Hypothèse (1902), 2. Translation by George Bruce Halsted, 'Introduction', Science and Hypothesis (New York, 1905), 1. In 'Author’s Preface', Science and Hypothesis (London 1905), xxii, it is translated more closely as “To doubt everything and to believe everything are two equally convenient solutions; both dispense with the necessity of reflection.”
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Kein Sieger glaubt an den Zufall.
No victor believes in chance.
The Gay Science (1882), book 3, no. 258, trans. W. Kaufmann (1974), 217.
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Notre folie à nous autres est de croire aussi que toute la nature, sans exception, est destinée à nos usages.
We, too, are silly enough to believe that all nature is intended for our benefit.
In 'Premier Soir', Entretiens Sur La Pluralité Des Mondes (1686). French and translation in Craufurd Tait Ramage, Beautiful Thoughts from French and Italian Authors (1866), 117.
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Pour accomplir de grandes choses il ne suffit pas d'agir il faut rêver; il ne suffit pas de calculer, il faut croire.
To accomplish great things, we must not only act but also dream, not only plan but also believe.
[Referring to the Suez Canal, initiated by Ferdinand de Lesseps.]
Speech (24 Dec 1896) upon election to the French Academy, in the vacant place of the late Ferdinand de Lesseps, Discours de Réception de M. Anatole France: Séance de l'Académie Française du 24 Décembre 1896 (1897), 21.
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Thomasina: Every week I plot your equations dot for dot, x’s against y’s in all manner of algebraical relation, and every week they draw themselves as commonplace geometry, as if the world of forms were nothing but arcs and angles. God’s truth, Septimus, if there is an equation for a curve like a bell, there must be an equation for one like a bluebell, and if a bluebell, why not a rose? Do we believe nature is written in numbers?
Septimus: We do.
Thomasina: Then why do your shapes describe only the shapes of manufacture?
Septimus: I do not know.
Thomasina: Armed thus, God could only make a cabinet.
In the play, Acadia (1993), Scene 3, 37.
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[Almost certainly not by Einstein.] The more I study science, the more I believe in God.
No cited primary source has been found, so it is almost certainly falsely linked with Einstein. Also, it is not compatible with Einstein’s documented statements on his religious views. See, for example, the quote beginning “It was, of course, a lie what you read about my religious convictions….” The subject quote is included here so readers may find this disclaimer.
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[Concerning the former belief that there were no genetic connections among species:] This view, as a rounded whole and in all its essential elements, has very recently disappeared from science. It died a royal death with Agassiz.
Asa Gray
From lecture 'Scientific Beliefs', as published in Natural Science and Religion: Two Lectures delivered to the Theological School of Yale College (1880), Vol. 3, Lecture 1, 35.
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A primâ facie argument in favour of the efficacy of prayer is therefore to be drawn from the very general use of it. The greater part of mankind, during all the historic ages, have been accustomed to pray for temporal advantages. How vain, it may be urged, must be the reasoning that ventures to oppose this mighty consensus of belief! Not so. The argument of universality either proves too much, or else it is suicidal.
'Statistical Inquiries into the Efficacy of Prayer', Fortnightly Review, 1872, 12, 126.
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A celebrated author and divine has written to me that “he has gradually learnt to see that it is just as noble a conception of the Deity to believe that He created a few original forms capable of self-development into other and needful forms, as to believe that He required a fresh act of creation to supply the voids caused by the action of His laws.”
In Origin of Species (1860), 417.
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A century ago, Darwin and his friends were thought to be dangerous atheists, but their heresy simply replaced a benevolent personal deity called God by a benevolent impersonal deity called Evolution. In their different ways Bishop Wilberforce and T.H. Huxley both believed in Fate.
From transcript of BBC radio Reith Lecture (12 Nov 1967), 'A Runaway World', on the bbc.co.uk website.
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A fact is a simple statement that everyone believes. It is innocent, unless found guilty. A hypothesis is a novel suggestion that no one wants to believe. It is guilty until found effective.
Edward Teller, Wendy Teller, Wilson Talley, Conversations on the Dark Secrets of Physics (1991, 2002), Footnote, 69.
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A farmer believes what goes down must come up.
Anonymous
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A great man, [who] was convinced that the truths of political and moral science are capable of the same certainty as those that form the system of physical science, even in those branches like astronomy that seem to approximate mathematical certainty.
He cherished this belief, for it led to the consoling hope that humanity would inevitably make progress toward a state of happiness and improved character even as it has already done in its knowledge of the truth.
Describing administrator and economist Anne-Robert-Jacques Turgot in Essai sur l’application de l’analyse à la probabilité des décisions rendues à la pluralité des voix (1785), i. Cited epigraph in Charles Coulston Gillispie, Science and Polity in France: The End of the Old Regime (2004), 3
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A humanitarian is a man who believes that no human being should be sacrificed to a project—especially to the project of perfecting nuclear weapons to kill hundreds of millions of people.
From 'A Nobel Scientist Speaks: Every Test Kills', Liberation (Feb 1958), 2, No. 11. Also quoted in Barbara Marinacci and Ramesh Saligrama Krishnamurthy, Linus Pauling on Peace: A Scientist Speaks Out on Humanism and World Survival: Writings and Talks by Linus Pauling (1998), 118.
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A lecturer should … give them [the audience] full reason to believe that all his powers have been exerted for their pleasure and instruction.
In Letter to his friend Benjamin Abbott (11 Jun 1813), collected in Bence Jones, Life and Letters of Faraday, Vol. 1, 73. Faraday was age 21, less than a year since completing his bookbinder apprenticeship, and had decided upon “giving up trade and taking to science.” From several letters, various opinions about lecturing were gathered in an article, 'Faraday on Scientific Lecturing', Norman Locker (ed.), Nature (23 Oct 1873), 8, 524.
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A magician of old waved a wand that he might banish disease, a physician to-day peers through a microscope to detect the bacillus of that disease and plan its defeat. The belief in miracles was premature, that is all; it was based on dreams now coming true.
From chapter 'Jottings from a Note-book', in Canadian Stories (1918), 176.
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A man must cling to the belief that the incomprehensible is comprehensible; otherwise he would not try to fathom it.
In The Maxims and Reflections of Goethe (1906), 194.
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A man who is convinced of the truth of his religion is indeed never tolerant. At the least, he is to feel pity for the adherent of another religion but usually it does not stop there. The faithful adherent of a religion will try first of all to convince those that believe in another religion and usually he goes on to hatred if he is not successful. However, hatred then leads to persecution when the might of the majority is behind it.
…...
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A man who speaks out honestly and fearlessly that which he knows, and that which he believes, will always enlist the good will and the respect, however much he may fail in winning the assent, of his fellow men.
Reflection #295, Thomas Henry Huxley and Henrietta A. Huxley (ed.), Aphorisms and Reflections from the Works of T.H. Huxley (1907).
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A metaphysician is one who believes it when toxins from a dilapidated liver makes his brain whisper that mind is the boss of liver.
In A Mencken Chrestomathy (1949, 1956), 615.
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A mind not wholly wishful to reach the truth, or to rest it in or obey it when found, is to that extent a mind impervious to truth an incapable of unbiased belief.
Recent Theistic Discussion: the twentieth series of Croall Lectures (1921), 78. In The Homiletic Review, Vol. 83-84 (1922), Vol. 84, 290.
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A number of years ago, when I was a freshly-appointed instructor, I met, for the first time, a certain eminent historian of science. At the time I could only regard him with tolerant condescension.
I was sorry of the man who, it seemed to me, was forced to hover about the edges of science. He was compelled to shiver endlessly in the outskirts, getting only feeble warmth from the distant sun of science- in-progress; while I, just beginning my research, was bathed in the heady liquid heat up at the very center of the glow.
In a lifetime of being wrong at many a point, I was never more wrong. It was I, not he, who was wandering in the periphery. It was he, not I, who lived in the blaze.
I had fallen victim to the fallacy of the “growing edge;” the belief that only the very frontier of scientific advance counted; that everything that had been left behind by that advance was faded and dead.
But is that true? Because a tree in spring buds and comes greenly into leaf, are those leaves therefore the tree? If the newborn twigs and their leaves were all that existed, they would form a vague halo of green suspended in mid-air, but surely that is not the tree. The leaves, by themselves, are no more than trivial fluttering decoration. It is the trunk and limbs that give the tree its grandeur and the leaves themselves their meaning.
There is not a discovery in science, however revolutionary, however sparkling with insight, that does not arise out of what went before. “If I have seen further than other men,” said Isaac Newton, “it is because I have stood on the shoulders of giants.”
Adding A Dimension: Seventeen Essays on the History of Science (1964), Introduction.
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A scientist is a man who changes his beliefs according to reality; a theist is a man who changes reality to match his beliefs.
In Dave Lane, Isn’t Religion Weird? Quotations for Atheists (2008), 10, with no citation. If you know the primary source, please contact Webmaster, who has meanwhile only tentatively assumed that the quote comes from Volker Braun the German playwright (but has confirmed it is not from Volker Braun the physicist).
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A statistician is a person who believes that if you put your head in a furnace and your feet in a bucket of iced water, on the average you should feel reasonably comfortable.
Anonymous
Found, for example, in Planning a Prevention Program: A Handbook for the Youth Worker in an Alcohol Service Agency (1977), 3.
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A superficial knowledge of mathematics may lead to the belief that this subject can be taught incidentally, and that exercises akin to counting the petals of flowers or the legs of a grasshopper are mathematical. Such work ignores the fundamental idea out of which quantitative reasoning grows—the equality of magnitudes. It leaves the pupil unaware of that relativity which is the essence of mathematical science. Numerical statements are frequently required in the study of natural history, but to repeat these as a drill upon numbers will scarcely lend charm to these studies, and certainly will not result in mathematical knowledge.
In Primary Arithmetic: First Year, for the Use of Teachers (1897), 26-27.
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A superficial knowledge of mathematics may lead to the belief that this subject can be taught incidentally, and that exercises akin to counting the petals of flowers or the legs of a grasshopper are mathematical. Such work ignores the fundamental idea out of which quantitative reasoning grows—the equality of magnitudes. It leaves the pupil unaware of that relativity which is the essence of mathematical science. Numerical statements are frequently required in the study of natural history, but to repeat these as a drill upon numbers will scarcely lend charm to these studies, and certainly will not result in mathematical knowledge.
In Primary Arithmetic: First Year, for the Use of Teachers (1897), 26-27.
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A theory is a supposition which we hope to be true, a hypothesis is a supposition which we expect to be useful; fictions belong to the realm of art; if made to intrude elsewhere, they become either make-believes or mistakes.
As quoted by William Ramsay, in 'Radium and Its Products', Harper’s Magazine (Dec 1904), 52. The first part, about suppositions, appears in a paper read by G. Johnson Stoney to the American Philosophical Society, Philadelphia (3 Apr 1903), printed in 'On the Dependence of What Apparently Takes Place in Nature Upon What Actually Occurs in the Universe of Real Existences', Proceedings of the American Philosophical Society Held at Philadelphia for Promoting Useful Knowledge (Apr-May 1903) 42, No. 173, 107. If you know a primary source for the part on fictions and mistakes, please contact Webmaster.
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A very sincere and serious freshman student came to my office with a question that had clearly been troubling him deeply. He said to me, ‘I am a devout Christian and have never had any reason to doubt evolution, an idea that seems both exciting and well documented. But my roommate, a proselytizing evangelical, has been insisting with enormous vigor that I cannot be both a real Christian and an evolutionist. So tell me, can a person believe both in God and in evolution?’ Again, I gulped hard, did my intellectual duty, a nd reassured him that evolution was both true and entirely compatible with Christian belief –a position that I hold sincerely, but still an odd situation for a Jewish agnostic.
…...
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A visitor to Niels Bohr's country cottage, noticing a horseshoe hanging on the wall, teasing the eminent scientist about this ancient superstition. “Can it be true that you, of all people, believe it will bring you luck?'
'Of course not,' replied Bohr, 'but I understand it brings you luck whether you believe it or not.'”
As described in Clifton Fadiman (ed.), André Bernard (ed.), Bartlett's Book of Anecdotes (2000), 68.
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A year spent in artificial intelligence is enough to make one believe in God.
Epigrams of Programming
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After all, we scientific workers … like women, are the victims of fashion: at one time we wear dissociated ions, at another electrons; and we are always loth to don rational clothing; some fixed belief we must have manufactured for us: we are high or low church, of this or that degree of nonconformity, according to the school in which we are brought up—but the agnostic is always rare of us and of late years the critic has been taboo.
'The Thirst of Salted Water or the Ions Overboard', Science Progress (1909), 3, 643.
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After having a wash I proceeded to the bar where—believe it or not—there was a white-coated barman who was not only serving drinks but also cigarettes! I hastened forward and rather timidly said ‘Can I have some cigarettes?’
‘What’s your rank?’ was the slightly unexpected reply.
‘I am afraid I haven’t got one,’ I answered.
‘Nonsense—everyone who comes here has a rank.’
‘I’m sorry but I just don’t have one.’
‘Now that puts me in a spot,’ said the barman, ‘for orders about cigarettes in this camp are clear—twenty for officers and ten for other ranks. Tell me what exactly are you?’
Now I really wanted those cigarettes so I drew myself up and said ‘I am the Professor of Chemistry at Manchester University.’
The barman contemplated me for about thirty seconds and then said ‘I’ll give you five.’
Since that day I have had few illusions about the importance of professors!
In A Time to Remember: The Autobiography of a Chemist (1983), 59. This event took place after a visit to the Defence Research Establishment at Porton to observe a demonstration of a new chemical anti-tank weapon (1941).
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Agnosticism is of the essence of science, whether ancient or modern. It simply means that a man shall not say he knows or believes that for which he has no grounds for professing to believe.
In Life and Letters of Thomas Henry Huxley (1913), Vol. 3, 98, footnote 2.
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Alice laughed: “There’s no use trying,” she said; “one can’t believe impossible things.” “I daresay you haven’t had much practice,” said the Queen. “When I was younger, I always did it for half an hour a day. Why, sometimes I’ve believed as many as six impossible things before breakfast.”
In Through the Looking-glass: And what Alice Found There (1875), 100.
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All of modern physics is governed by that magnificent and thoroughly confusing discipline called quantum mechanics ... It has survived all tests and there is no reason to believe that there is any flaw in it.... We all know how to use it and how to apply it to problems; and so we have learned to live with the fact that nobody can understand it.
…...
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All that we can do, is to keep steadily in mind that each organic being is striving to increase at a geometrical ratio; that each at some period of its life, during some season of the year, during each generation or at intervals, has to struggle for life, and to suffer great destruction. When we reflect on this struggle, we may console ourselves with the full belief, that the war of nature is not incessant, that no fear is felt, that death is generally prompt, and that the vigorous, the healthy, and the happy survive and multiply.
From On the Origin of Species by Means of Natural Selection; or, The Preservation of Favoured Races in the Struggle for Life (1861), 76.
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All the more recent work on alkaptonuria has... strengthened the belief that the homogentisic acid excreted is derived from tyrosin, but why alkaptonuric individuals pass the benzene ring of their tyrosin unbroken and how and where the peculiar chemical change from tyrosin to homogentisic acid is brought about, remain unsolved problems.
'The Incidence of Alkaptonuria: A Study in Chemical Individuality', The Lancet, 1902, 2, 1616.
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Americans have always believed that—within the law—all kinds of people should be allowed to take the initiative in all kinds of activities. And out of that pluralism has come virtually all of our creativity. Freedom is real only to the extent that there are diverse alternatives.
Speech to the Council on Foundations (16 May 1979). In 'Infinite Variety: The Nonprofit Sector', Grant's Magazine (1979), Vol. 2-3, 17.
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An autocratic system of coercion, in my opinion, soon degenerates. For force always attracts men of low morality, and I believe it to be an invariable rule that tyrants of genius are succeeded by scoundrels. For this reason I have always been passionately opposed to systems such as we see in Italy and Russia to-day.
In The World As I See It (1934), 240.
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An idea isn’t responsible for the people who believe in it.
Column, 'The Sun Dial', New York Sun (1918?). Cited in Bill Swainson, Encarta Book of Quotations (2000), 613.
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An optimist is someone who believes the future is uncertain.
Anonymous
No primary source found, so Webmaster believes this is merely anonymous. However, in Arnold O. Allen, Probability, Statistics, and Queueing Theory (1990), it is attributed to Edward Teller; but also occasionally seen on the Web attributed to Leo Szilard. If you know a primary source, please contact Webmaster.
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And above all things, never think that you’re not good enough yourself. A man should never think that. My belief is that in life people will take you at your own reckoning.
…...
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And from this such small difference of eight minutes [of arc] it is clear why Ptolemy, since he was working with bisection [of the linear eccentricity], accepted a fixed equant point… . For Ptolemy set out that he actually did not get below ten minutes [of arc], that is a sixth of a degree, in making observations. To us, on whom Divine benevolence has bestowed the most diligent of observers, Tycho Brahe, from whose observations this eight-minute error of Ptolemy’s in regard to Mars is deduced, it is fitting that we accept with grateful minds this gift from God, and both acknowledge and build upon it. So let us work upon it so as to at last track down the real form of celestial motions (these arguments giving support to our belief that the assumptions are incorrect). This is the path I shall, in my own way, strike out in what follows. For if I thought the eight minutes in [ecliptic] longitude were unimportant, I could make a sufficient correction (by bisecting the [linear] eccentricity) to the hypothesis found in Chapter 16. Now, because they could not be disregarded, these eight minutes alone will lead us along a path to the reform of the whole of Astronomy, and they are the matter for a great part of this work.
Astronomia Nova, New Astronomy (1609), ch. 19, 113-4, Johannes Kepler Gesammelte Werke (1937-), Vol. 3, 177-8.
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And I believe there are many Species in Nature, which were never yet taken notice of by Man, and consequently of no use to him, which yet we are not to think were created in vain; but it’s likely … to partake of the overflowing Goodness of the Creator, and enjoy their own Beings. But though in this sense it be not true, that all things were made for Man; yet thus far it is, that all the Creatures in the World may be some way or other useful to us, at least to exercise our Wits and Understandings, in considering and contemplating of them, and so afford us Subject of Admiring and Glorifying their and our Maker. Seeing them, we do believe and assert that all things were in some sense made for us, we are thereby obliged to make use of them for those purposes for which they serve us, else we frustrate this End of their Creation.
John Ray
The Wisdom of God Manifested in the Works of the Creation (1691), 169-70.
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And so to those of you who may be vitalists I would make this prophecy: what everyone believed yesterday, and you believe today, only cranks will believe tomorrow.
In 'The Prospect Before Us', Of Molecules and Men (1966), 99.
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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.
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Anthropology has reached that point of development where the careful investigation of facts shakes our firm belief in the far-reaching theories that have been built up. The complexity of each phenomenon dawns on our minds, and makes us desirous of proceeding more cautiously. Heretofore we have seen the features common to all human thought. Now we begin to see their differences. We recognize that these are no less important than their similarities, and the value of detailed studies becomes apparent. Our aim has not changed, but our method must change. We are still searching for the laws that govern the growth of human culture, of human thought; but we recognize the fact that before we seek for what is common to all culture, we must analyze each culture by careful and exact methods, as the geologist analyzes the succession and order of deposits, as the biologist examines the forms of living matter. We see that the growth of human culture manifests itself in the growth of each special culture. Thus we have come to understand that before we can build up the theory of the growth of all human culture, we must know the growth of cultures that we find here and there among the most primitive tribes of the Arctic, of the deserts of Australia, and of the impenetrable forests of South America; and the progress of the civilization of antiquity and of our own times. We must, so far as we can, reconstruct the actual history of mankind, before we can hope to discover the laws underlying that history.
The Jesup North Pacific Expedition: Memoir of the American Museum of Natural History (1898), Vol. 1, 4.
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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.
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Any demanding high technology tends to develop influential and dedicated constituencies of those who link its commercial success with both the public welfare and their own. Such sincerely held beliefs, peer pressures, and the harsh demands that the work i
Foreign Affairs (Oct 1976).
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Anyone who believes in indefinite growth in anything physical, on a physically finite planet, is either mad—or an economist.
Expressing concern about ecosystems ruined by the arrival of man. As quoted by Philip Maughan, 'Sixty Years of Attenborough Through the Eyes of the New Statesman', New Statesman (21 Dec 2012), 141, No. 5138, 34. The quote came from Attenborough writing in an April 2013 issue of the same periodical.
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As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries—not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer. For my part I do, qua lay physicist, believe in physical objects and not in Homer's gods; and I consider it a scientific error to believe otherwise. But in point of epistemological footing the physical objects and the gods differ only in degree and not in kind. Both sorts of entities enter our conception only as cultural posits. The myth of physical objects is epistemologically superior to most in that it has proved more efficacious than other myths as a device for working a manageable structure into the flux of experience.
From A Logical Point of View (1953), 44. [Note: “qua” means “in the character or role of,” thus “qua lay physicist” means “in the role of lay physicist,” or perhaps even (?) “putting on my lay physicist hat.” —Webmaster]
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As an undergraduate who believed himself destined to be a mathematician I happened upon “Man and Superman” and as I read it at a library table I felt like Saul of Tarsus when the light broke. “If literature,” I said to myself, “can be like this then literature is the stuff for me.” And to this day I never see a differential equation written out without breathing a prayer of thanks.
In 'An Open Letter to George Bernard Shaw', Saturday Review (21 Jul 1956), 39, 12. ollected in If You Don't Mind My Saying So: Essays on Man and Nature (1964), 391.
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As belief shrinks from this world, it is more necessary than ever that someone believe. Wild-eyed men in caves. Nuns in black. Monks who do not speak. We are left to believe... Hell is when no one believes.
White Noise. Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 24
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As far as I see, such a theory [of the primeval atom] remains entirely outside any metaphysical or religious question. It leaves the materialist free to deny any transcendental Being. He may keep, for the bottom of space-time, the same attitude of mind he has been able to adopt for events occurring in non-singular places in space-time. For the believer, it removes any attempt to familiarity with God, as were Laplace’s chiquenaude or Jeans’ finger. It is consonant with the wording of Isaiah speaking of the “Hidden God” hidden even in the beginning of the universe … Science has not to surrender in face of the Universe and when Pascal tries to infer the existence of God from the supposed infinitude of Nature, we may think that he is looking in the wrong direction.
From 'The Primeval Atom Hypothesis and the Problem of Clusters of Galaxies', in R. Stoops (ed.), La Structure et l'Evolution de l'Univers (1958), 1-32. As translated in Helge Kragh, Cosmology and Controversy: The Historical Development of Two Theories of the Universe (1996), 60.
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As to rocket ships flying between America and Europe, I believe it is worth seriously trying for. Thirty years ago persons who were developing flying were laughed at as mad, and that scorn hindered aviation. Now we heap similar ridicule upon stratoplane or rocket ships for trans-Atlantic flights.
Predicting high-altitude jet aircraft for routine long-distance travel. As quoted by Gobind Behari Lal, Universal Service Science Editor, as printed in 'Prof. Piccard Reaches U.S.', Syracuse Journal (13 Jan 1933), 4.
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Astronomers and physicists, dealing habitually with objects and quantities far beyond the reach of the senses, even with the aid of the most powerful aids that ingenuity has been able to devise, tend almost inevitably to fall into the ways of thinking of men dealing with objects and quantities that do not exist at all, e.g., theologians and metaphysicians. Thus their speculations tend almost inevitably to depart from the field of true science, which is that of precise observation, and to become mere soaring in the empyrean. The process works backward, too. That is to say, their reports of what they pretend actually to see are often very unreliable. It is thus no wonder that, of all men of science, they are the most given to flirting with theology. Nor is it remarkable that, in the popular belief, most astronomers end by losing their minds.
Minority Report: H. L. Mencken’s Notebooks (1956), Sample 74, 60.
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At this stage you must admit that whatever is seen to be sentient is nevertheless composed of atoms that are insentient. The phenomena open to our observation so not contradict this conclusion or conflict with it. Rather they lead us by the hand and compel us to believe that the animate is born, as I maintain, of the insentient.
In On the Nature of the Universe, translated by R. E. Latham (1951, 1994), 59.
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Bad science contributes to the steady dumbing down of our nation. Crude beliefs get transmitted to political leaders and the result is considerable damage to society. We see this happening now in the rapid rise of the religious right and how it has taken over large segments of the Republican Party.
As quoted in Kendrick Frazier, 'A Mind at Play: An Interview with Martin Gardner', Skeptical Inquirer (Mar/Apr 1998), 22, No. 2, 37.
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Belief begins where science leaves off and ends where science begins.
In Fielding Hudson Garrison, An Introduction to the History of Medicine (1929), 14.
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Belief cannot be reckoned with in terms of science, for science and faith are mutually exclusive.
In Fielding Hudson Garrison, An Introduction to the History of Medicine (1966), 576.
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Belief has no place as far as science reaches, and may be first permitted to take root where science stops.
Translation of the original German: “Soweit die Wissenschaft reicht, kein Glaube existirt und der Glaube erst da anfangen darf, wo die Wissenschaft aufhört”, from 'Der Mensch' (1849), collected in Gesammelte abhandlungen zur wissenschaftlichen medicin (1856), 6. As translated in Lelland J. Rather (ed.), 'On Man', Disease, Life, and Man: Selected Essays (1958), 83. Google translate gives “As far as science goes, no faith exists and faith can only begin where science ends.”
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Belief is a luxury—only those who have real knowledge have a right to believe; otherwise belief is merely plausible opinion.
In On Love & Psychological Exercises: With Some Aphorisms & Other Essays (1998), 55.
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Believing, as I do, in the continuity of nature, I cannot stop abruptly where our microscopes cease to be of use. Here the vision of the mind authoritatively supplements the vision of the eye. By a necessity engendered and justified by science I cross the boundary of the experimental evidence, and discern in that Matter which we, in our ignorance of its latent powers, and notwithstanding our professed reverence for its Creator, have hitherto covered with opprobrium, the promise and potency of all terrestrial Life.
'Address Delivered Before The British Association Assembled at Belfast', (19 Aug 1874). Fragments of Science for Unscientific People: A Series of Detached Essays, Lectures, and Reviews (1892), Vol. 2, 191.
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Bell’s theorem is easy to understand but hard to believe.
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Both religion and natural science require a belief in God for their activities, to the former He is the starting point, and to the latter the goal of every thought process. To the former He is the foundation, to the latter, the crown of the edifice of every generalized world view.
Lecture, 'Religion and Natural Science' (1937) In Max Planck and Frank Gaynor (trans.), Scientific Autobiography and Other Papers (1949), 184.
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But for the persistence of a student of this university in urging upon me his desire to study with me the modern algebra I should never have been led into this investigation; and the new facts and principles which I have discovered in regard to it (important facts, I believe), would, so far as I am concerned, have remained still hidden in the womb of time. In vain I represented to this inquisitive student that he would do better to take up some other subject lying less off the beaten track of study, such as the higher parts of the calculus or elliptic functions, or the theory of substitutions, or I wot not what besides. He stuck with perfect respectfulness, but with invincible pertinacity, to his point. He would have the new algebra (Heaven knows where he had heard about it, for it is almost unknown in this continent), that or nothing. I was obliged to yield, and what was the consequence? In trying to throw light upon an obscure explanation in our text-book, my brain took fire, I plunged with re-quickened zeal into a subject which I had for years abandoned, and found food for thoughts which have engaged my attention for a considerable time past, and will probably occupy all my powers of contemplation advantageously for several months to come.
In Johns Hopkins Commemoration Day Address, Collected Mathematical Papers, Vol. 3, 76.
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But here I stop–short of any deterministic speculation that attributes specific behaviors to the possession of specific altruist or opportunist genes. Our genetic makeup permits a wide range of behaviors–from Ebenezer Scrooge before to Ebenezer Scrooge after. I do not believe that the miser hoards through opportunist genes or that the philanthropist gives because nature endowed him with more than the normal complement of altruist genes. Upbringing, culture, class, status, and all the intangibles that we call ‘free will,’ determine how we restrict our behaviors from the wide spectrum–extreme altruism to extreme selfishness–that our genes permit.
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But notwithstanding these Arguments are so convictive and demonstrative, its marvellous to see how some Popish Authors (Jesuites especially) strain their wits to defend their Pagan Master Aristotle his Principles. Bullialdus speaks of a Florentine Physitian, that all the Friends he had could ever perswade him once to view the Heavens through a Telescope, and he gave that reason for his refusal, because he was afraid that then his Eyes would make him stagger concerning the truth of Aristotle’s Principles, which he was resolved he would not call into question. It were well, if these Men had as great veneration for the Scripture as they have, for Aristotles (if indeed they be his) absurd Books de cælo Sed de his satis.
(Indicating a belief that the Roman Catholic church impeded the development of modern science.)
Kometographia, Or a Discourse Concerning Comets (Boston 1684). Quoted in Michael Garibaldi Hall, The Last American Puritan: The Life of Increase Mather, 1639-1723 (1988), 167.
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But, you might say, “none of this shakes my belief that 2 and 2 are 4.” You are quite right, except in marginal cases—and it is only in marginal cases that you are doubtful whether a certain animal is a dog or a certain length is less than a meter. Two must be two of something, and the proposition “2 and 2 are 4” is useless unless it can be applied. Two dogs and two dogs are certainly four dogs, but cases arise in which you are doubtful whether two of them are dogs. “Well, at any rate there are four animals,” you may say. But there are microorganisms concerning which it is doubtful whether they are animals or plants. “Well, then living organisms,” you say. But there are things of which it is doubtful whether they are living organisms or not. You will be driven into saying: “Two entities and two entities are four entities.” When you have told me what you mean by “entity,” we will resume the argument.
In Basic Writings, 1903-1959 (1961), 108.
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Committees are dangerous things that need most careful watching. I believe that a research committee can do one useful thing and one only. It can find the workers best fitted to attack a particular problem, bring them together, give them the facilities they need, and leave them to get on with the work. It can review progress from time to time, and make adjustments; but if it tries to do more, it will do harm.
Attributed.
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Concerning the alchemist, Mamugnano, no one harbors doubts any longer about his daily experiments in changing quicksilver into gold. It was realized that his craft did not go beyond one pound of quicksilver… . Thus the belief is now held that his allegations to produce a number of millions have been a great fraud.
Anonymous
'Further Successes by Bragadini. From Vienna on the 26th day of January 1590'. As quoted in George Tennyson Matthews (ed.) News and Rumor in Renaissance Europe: The Fugger Newsletters (1959), 179. A handwritten collection of news reports (1568-1604) by the powerful banking and merchant house of Fugger in Ausburg.
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Confucius once said: “our greatest glory is not in never falling, but in getting up every time we do”. Scholars believe he was referring to roller coasters.
Anonymous
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Connected by innumerable ties with abstract science, Physiology is yet in the most intimate relation with humanity; and by teaching us that law and order, and a definite scheme of development, regulate even the strangest and wildest manifestations of individual life, she prepares the student to look for a goal even amidst the erratic wanderings of mankind, and to believe that history offers something more than an entertaining chaos—a journal of a toilsome, tragi-comic march nowither.
In 'Educational Value of Natural History Sciences', Lay Sermons, Addresses, and Reviews (1870), 97.
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Could this have just happened? Was it an accident that a bunch of flotsam and jetsam suddenly started making these orbits of its own accord? I can't believe that. … Some power put all this into orbit and keeps it there.
Reflecting on the orderliness of the whole universe, printed in Reader’s Digest (Jul 1962), 38. As cited in Tiebet Joshua, Bible Versus Science: Which is More Authentic? (2015), Sec. 4.1.
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Create a vision and never let the environment, other people’s beliefs, or the limits of what has been done in the past shape your decisions. Ignore conventional wisdom.
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Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live. We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth. We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
In 'A Declaration of the Independence of Cyberspace' (8 Feb 1996). Published on Electronic Frontier Foundation website. Reproduced in Lawrence Lessig, Code: Version 2.0) (2008), 303.
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Daylight Saving Time: Only the government would believe that you could cut a foot off the top of a blanket, sew it to the bottom, and have a longer blanket.
Anonymous
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Debate is an art form. It is about the winning of arguments. It is not about the discovery of truth. There are certain rules and procedures to debate that really have nothing to do with establishing fact–which creationists have mastered. Some of those rules are: never say anything positive about your own position because it can be attacked, but chip away at what appear to be the weaknesses in your opponent’s position. They are good at that. I don’t think I could beat the creationists at debate. I can tie them. But in courtrooms they are terrible, because in courtrooms you cannot give speeches. In a courtroom you have to answer direct questions about the positive status of your belief. We destroyed them in Arkansas. On the second day of the two-week trial we had our victory party!
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Descartes, the father of modern philosophy … would never—so he assures us—have been led to construct his philosophy if he had had only one teacher, for then he would have believed what he had been told; but, finding that his professors disagreed with each other, he was forced to conclude that no existing doctrine was certain.
From 'Philosophy For Laymen', collected in Unpopular Essays (1950, 1996), 57.
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Dissections daily convince us of our ignorance of disease, and cause us to blush at our prescriptions. What mischief have we done under the belief of false facts and false theories! We have assisted in multiplying diseases; we have done more; we have increased their mortality. ... I am pursuing Truth, and am indifferent whither I am led, if she is my only leader.
From a public lecture by Rush. Quoted by Isaac Jennings, in Medical Reform; a Treatise on Man's Physical Being and Disorders (1847), 33.
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Drugs are not always necessary. Belief in recovery always is.
Anatomy of an Illness As Perceived by the Patient: Reflections on Healing (2005), 55.
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During seasons of great pestilence men have often believed the prophecies of crazed fanatics, that the end of the world was come. Credulity is always greatest in times of calamity. Prophecies of all sorts are rife on such occasions, and are readily believed, whether for good or evil.
From Memoirs of Extraordinary Popular Delusions (1841), Vol. 1, 170.
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During the time that [Karl] Landsteiner gave me an education in the field of imununology, I discovered that he and I were thinking about the serologic problem in very different ways. He would ask, What do these experiments force us to believe about the nature of the world? I would ask, What is the most. simple and general picture of the world that we can formulate that is not ruled by these experiments? I realized that medical and biological investigators were not attacking their problems the same way that theoretical physicists do, the way I had been in the habit of doing.
‘Molecular Disease’, Pfizer Spectrum (1958), 6:9, 234.
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Each of the major sciences has contributed an essential ingredient in our long retreat from an initial belief in our own cosmic importance. Astronomy defined our home as a small planet tucked away in one corner of an average galaxy among millions; biology took away our status as paragons created in the image of God; geology gave us the immensity of time and taught us how little of it our own species has occupied.
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Early in my school days a boy had a copy of the “Wonders of the World,” which I often read, and disputed with other boys about the veracity of some of the statements; and I believe that this book first gave me a wish to travel in remote countries, which was ultimately fulfilled by the voyage of the Beagle.
In Charles Darwin and Francis Darwin (ed.), 'Autobiography', The Life and Letters of Charles Darwin (1887, 1896), Vol. 1, 31.
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Enhydros is a variety of geode. The name comes from the water it contains. It is always round, smooth, and very white but will sway back and forth when moved. Inside it is a liquid just as in an egg, as Pliny, our Albertus, and others believed, and it may even drip water. Liquid bitumen, sometimes with a pleasant odor, is found enclosed in rock just as in a vase.
As translated by Mark Chance Bandy and Jean A. Bandy from the first Latin Edition of 1546 in De Natura Fossilium: (Textbook of Mineralogy) (2004), 104. Originally published by Geological Society of America as a Special Paper (1955). There are other translations with different wording.
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Euclid and Archimedes are allowed to be knowing, and to have demonstrated what they say: and yet whosoever shall read over their writings without perceiving the connection of their proofs, and seeing what they show, though he may understand all their words, yet he is not the more knowing. He may believe, indeed, but does not know what they say, and so is not advanced one jot in mathematical knowledge by all his reading of those approved mathematicians.
In Conduct of the Understanding, sect. 24.
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Euler was a believer in God, downright and straightforward. The following story is told by Thiebault, in his Souvenirs de vingt ans de séjour à Berlin, … Thiebault says that he has no personal knowledge of the truth of the story, but that it was believed throughout the whole of the north of Europe. Diderot paid a visit to the Russian Court at the invitation of the Empress. He conversed very freely, and gave the younger members of the Court circle a good deal of lively atheism. The Empress was much amused, but some of her counsellors suggested that it might be desirable to check these expositions of doctrine. The Empress did not like to put a direct muzzle on her guest’s tongue, so the following plot was contrived. Diderot was informed that a learned mathematician was in possession of an algebraical demonstration of the existence of God, and would give it him before all the Court, if he desired to hear it. Diderot gladly consented: though the name of the mathematician is not given, it was Euler. He advanced toward Diderot, and said gravely, and in a tone of perfect conviction:
Monsieur, (a + bn) / n = x, donc Dieu existe; repondez!

Diderot, to whom algebra was Hebrew, was embarrassed and disconcerted; while peals of laughter rose on all sides. He asked permission to return to France at once, which was granted.
In Budget of Paradoxes (1878), 251. [The declaration in French expresses, “therefore God exists; please answer!” This Euler-Diderot anecdote, as embellished by De Morgan, is generally regarded as entirely fictional. Diderot before he became an encyclopedist was an accomplished mathematician and fully capable of recognizing—and responding to—the absurdity of an algebraic expression in proving the existence of God. See B.H. Brown, 'The Euler-Diderot Anecdote', The American Mathematical Monthly (May 1942), 49, No. 5, 392-303. —Webmaster.]
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Even in the dark times between experimental breakthroughs, there always continues a steady evolution of theoretical ideas, leading almost imperceptibly to changes in previous beliefs.
In Nobel Lecture (8 Dec 1989), 'Conceptual Foundations of the Unified Theory of Weak and Electromagnetic Interactions.'
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Ever since celestial mechanics in the skillful hands of Leverrier and Adams led to the world-amazed discovery of Neptune, a belief has existed begotten of that success that still other planets lay beyond, only waiting to be found.
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Everest for me, and I believe for the world, is the physical and symbolic manifestation of overcoming odds to achieve a dream.
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Every new theory as it arises believes in the flush of youth that it has the long sought goal; it sees no limits to its applicability, and believes that at last it is the fortunate theory to achieve the 'right' answer. This was true of electron theory—perhaps some readers will remember a book called The Electrical Theory of the Universe by de Tunzelman. It is true of general relativity theory with its belief that we can formulate a mathematical scheme that will extrapolate to all past and future time and the unfathomed depths of space. It has been true of wave mechanics, with its first enthusiastic claim a brief ten years ago that no problem had successfully resisted its attack provided the attack was properly made, and now the disillusionment of age when confronted by the problems of the proton and the neutron. When will we learn that logic, mathematics, physical theory, are all only inventions for formulating in compact and manageable form what we already know, like all inventions do not achieve complete success in accomplishing what they were designed to do, much less complete success in fields beyond the scope of the original design, and that our only justification for hoping to penetrate at all into the unknown with these inventions is our past experience that sometimes we have been fortunate enough to be able to push on a short distance by acquired momentum.
The Nature of Physical Theory (1936), 136.
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Everybody firmly believes in it [Nomal Law of Errors] because the mathematicians imagine it is a fact of observation, and observers that it is a theory of mathematics.
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Evolution has encountered no intellectual trouble; no new arguments have been offered. Creationism is a home-grown phenomenon of American sociocultural history—a splinter movement … who believe that every word in the Bible must be literally true, whatever such a claim might mean.
Leonardo's Mountain of Clams and the Diet of Worms: Essays on Natural History (1998), 270.
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Facts are certainly the solid and true foundation of all sectors of nature study ... Reasoning must never find itself contradicting definite facts; but reasoning must allow us to distinguish, among facts that have been reported, those that we can fully believe, those that are questionable, and those that are false. It will not allow us to lend faith to those that are directly contrary to others whose certainty is known to us; it will not allow us to accept as true those that fly in the face of unquestionable principles.
Memoires pour Servir a l'Histoire des Insectes (1736), Vol. 2, xxxiv. Quoted in Jacques Roger, The Life Sciences in Eighteenth-Century French Thought, ed. Keith R. Benson and trans. Robert Ellrich (1997), 165.
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Faith is a wondrous thing; it is not only capable of moving mountains, but also of making you believe that a herring is a race horse.
In Andre Gide et al., "The God That Failed" (1952), 39
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For some years I have been afflicted with the belief that flight is possible to man. My disease has increased in severity and I feel that it will soon cost me an increased amount of money if not my life.
Opening line his first letter (13 May 1900) to Octave Chanute. In Marvin W. McFarland (ed.) The Papers of Wilbur and Orville Wright: 1899-1905 (1953), Vol. 1, 13.
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For the essence of science, I would suggest, is simply the refusal to believe on the basis of hope.
In Robert Paul Wolff, Barrington Moore, Herbert Marcuse, A Critique of Pure Tolerance (1965), 55. Worded as 'Science is the refusal to believe on the basis of hope,' the quote is often seen attributed to C. P. Snow as in, for example, Richard Alan Krieger, Civilization's Quotations: Life's Ideal (2002), 314. If you know the time period or primary print source for the C.P. Snow quote, please contact Webmaster.
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For the sake of our children and our future, we must do more to combat climate change. Now, it’s true that no single event makes a trend. But the fact is the 12 hottest years on record have all come in the last 15. Heat waves, droughts, wildfires, floods—all are now more frequent and more intense. We can choose to believe that Superstorm Sandy, and the most severe drought in decades, and the worst wildfires some states have ever seen were all just a freak coincidence. Or we can choose to believe in the overwhelming judgment of science—and act before it’s too late.
From second State of the Union Address (12 Feb 2013) at the U.S. Capitol.
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For, dear me, why abandon a belief
Merely because it ceases to be true.
Cling to it long enough, and not a doubt
It will turn true again, for so it goes.
Most of the change we think we see in life
Is due to truths being in and out of favour.
'The Black Cottage'. In Edward Connery Latham (ed.), The Poetry of Robert Frost (1971), 77.
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Fractal is a word invented by Mandelbrot to bring together under one heading a large class of objects that have [played] … an historical role … in the development of pure mathematics. A great revolution of ideas separates the classical mathematics of the 19th century from the modern mathematics of the 20th. Classical mathematics had its roots in the regular geometric structures of Euclid and the continuously evolving dynamics of Newton. Modern mathematics began with Cantor’s set theory and Peano’s space-filling curve. Historically, the revolution was forced by the discovery of mathematical structures that did not fit the patterns of Euclid and Newton. These new structures were regarded … as “pathological,” .… as a “gallery of monsters,” akin to the cubist paintings and atonal music that were upsetting established standards of taste in the arts at about the same time. The mathematicians who created the monsters regarded them as important in showing that the world of pure mathematics contains a richness of possibilities going far beyond the simple structures that they saw in Nature. Twentieth-century mathematics flowered in the belief that it had transcended completely the limitations imposed by its natural origins.
Now, as Mandelbrot points out, … Nature has played a joke on the mathematicians. The 19th-century mathematicians may not have been lacking in imagination, but Nature was not. The same pathological structures that the mathematicians invented to break loose from 19th-century naturalism turn out to be inherent in familiar objects all around us.
From 'Characterizing Irregularity', Science (12 May 1978), 200, No. 4342, 677-678. Quoted in Benoit Mandelbrot, The Fractal Geometry of Nature (1977, 1983), 3-4.
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Galileo was no idiot. Only an idiot could believe that science requires martyrdom—that may be necessary in religion, but in time a scientific result will establish itself.
As quoted, without citation, in Harold Eves, Mathematical Circles Squared (1971). Collected in Bill Swainson, The Encarta Book of Quotations (2000), 361.
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Gates is the ultimate programming machine. He believes everything can be defined, examined, reduced to essentials, and rearranged into a logical sequence that will achieve a particular goal.
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Generations to come, it may be, will scarcely believe that such a one as this ever in flesh and blood walked upon this earth.
…...
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Gentlemen and ladies, this is ordinary alcohol, sometimes called ethanol; it is found in all fermented beverages. As you well know, it is considered by many to be poisonous, a belief in which I do not concur. If we subtract from it one CH2-group we arrive at this colorless liquid, which you see in this bottle. It is sometimes called methanol or wood alcohol. It is certainly more toxic than the ethanol we have just seen. Its formula is CH3OH. If, from this, we subtract the CH2-group, we arrive at a third colorless liquid, the final member of this homologous series. This compound is hydrogen hydroxide, best known as water. It is the most poisonous of all.
In Ralph Oesper, The Human Side of Scientists (1975), 189.
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God does not die on the day when we cease to believe in a personal deity, but we die on the day when our lives cease to be illumined by the steady radiance, renewed daily, of a wonder, the source of which is beyond all reason.
Written in his spiritual diary, published posthumously, Markings (1963), 56.
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God pity the man of science who believes in nothing but what he can prove by scientific methods; for if ever a human being needed divine pity, he does.
Every-Day Topics, a Book of Briefs (1882), 5.
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Good lawyers know that in many cases where the decisions are correct, the reasons that are given to sustain them may be entirely wrong. This is a thousand times more likely to be true in the practice of medicine than in that of the law, and hence the impropriety, not to say the folly, in spending your time in the discussion of medical belief and theories of cure that are more ingenious and seductive than they are profitable.
Introductory lecture (22 Sep 1885), Hahnemann Medical College, Chicago, printed in United States Medical Investigator (1885), 21, 526.
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He that believes, without having any Reason for believing, may be in love with his own Fancies; but neither seeks Truth as he ought, nor pays the Obedience due to his Maker, who would have him use those discerning Faculties he has given him, to keep him out of Mistake and Errour.
In 'Of Reason', Essay Concerning Humane Understanding (1690), Book 4, Ch. 17, Sec. 24, 347.
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He who does not believe that God is above all is either a fool or has no experience of life.
From the original Latin, “Deum qui non summum putet, Aut stultum aut rerum esse imperitum existumem,” in Incert. Fragment XV. As translated in Thomas Benfield Harbottle, Dictionary of Quotations (Classical) (1897), 44.
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He who would know what geometry is, must venture boldly into its depths and learn to think and feel as a geometer. I believe that it is impossible to do this, and to study geometry as it admits of being studied and am conscious it can be taught, without finding the reason invigorated, the invention quickened, the sentiment of the orderly and beautiful awakened and enhanced, and reverence for truth, the foundation of all integrity of character, converted into a fixed principle of the mental and moral constitution, according to the old and expressive adage “abeunt studia in mores”.
In 'A probationary Lecture on Geometry, in Collected Mathematical Papers (1908), Vol. 2, 9. [The Latin phrase, “abeunt studia in mores” translates as “studies pass on into character”. —Webmaster]
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He [Sylvester] had one remarkable peculiarity. He seldom remembered theorems, propositions, etc., but had always to deduce them when he wished to use them. In this he was the very antithesis of Cayley, who was thoroughly conversant with everything that had been done in every branch of mathematics.
I remember once submitting to Sylvester some investigations that I had been engaged on, and he immediately denied my first statement, saying that such a proposition had never been heard of, let alone proved. To his astonishment, I showed him a paper of his own in which he had proved the proposition; in fact, I believe the object of his paper had been the very proof which was so strange to him.
As quoted by Florian Cajori, in Teaching and History of Mathematics in the United States (1890), 268.
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HEART, n. An automatic, muscular blood- pump. Figuratively, this useful organ is said to be the seat of emotions and sentiments—a very pretty fancy which, however, is nothing but a survival of a once universal belief. It is now known that the sentiments and emotions reside in the stomach, being evolved from food by chemical action of the gastric fluid. The exact process by which a beefsteak becomes a feeling—tender or not, according to the age of the animal from which it was cut; the successive stages of elaboration through which a caviar sandwich is transmuted to a quaint fancy and reappears as a pungent epigram; the marvelous functional methods of converting a hard-boiled egg into religious contrition, or a cream-puff into a sigh of sensibility—these things have been patiently ascertained by M. Pasteur, and by him expounded with convincing lucidity. 
The Collected Works of Ambrose Bierce (1911), Vol. 7, The Devil's Dictionary,  133-134.
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Hereafter we shall be compelled to acknowledge that the only distinction between species and well-marked varieties is, that the latter are known, or believed to be connected at the present day by intermediate gradations whereas species were formerly thus connected.
From On the Origin of Species by Means of Natural Selection; or, The Preservation of Favoured Races in the Struggle for Life (1861), 421.
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Hope is a pathological belief in the occurrence of the impossible.
In A Mencken Chrestomathy (1949, 1956), 617.
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Humans are not by nature the fact-driven, rational beings we like to think we are. We get the facts wrong more often than we think we do. And we do so in predictable ways: we engage in wishful thinking. We embrace information that supports our beliefs and reject evidence that challenges them. Our minds tend to take shortcuts, which require some effort to avoid … [and] more often than most of us would imagine, the human mind operates in ways that defy logic.
As co-author with Kathleen Hall Jamieson, in unSpun: Finding Facts in a World of Disinformation (2007), 69.
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I am a believer in unconscious cerebration. The brain is working all the time, though we do not know it. At night it follows up what we think in the daytime. When I have worked a long time on one thing, I make it a point to bring all the facts regarding it together before I retire; I have often been surprised at the results… We are thinking all the time; it is impossible not to think.
In Orison Swett Marden, 'Bell Telephone Talk: Hints on Success by Alexander G. Bell', How They Succeeded: Life Stories of Successful Men Told by Themselves (1901), 33.
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I am a Christian which means that I believe in the deity of Christ, like Tycho de Brahe, Copernicus, Descartes, Newton, Leibnitz, Pascal ... like all great astronomers mathematicians of the past.
…...
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I am a great believer in the simplicity of things and as you probably know I am inclined to hang on to broad & simple ideas like grim death until evidence is too strong for my tenacity.
Letter to Irving Langmuir (10 Jun 1919). Quoted in Nathan Reingold and Ida H. Reingold, Science in America: A Documentary History 1900-1939 (1981), 354.
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I am a hard-core believer that the clean desktop is the way to go…. At the same time, we told OEMs that if they were going to put a bunch of icons on the desktop, then so were we.
From interview with Peter Galli, 'Allchin: Staying the Course on XP', on eWeek website (13 Aug 2001), anticipating the launch of Windows XP.
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I am astonished that in the United States a scientist gets into such trouble because of his scientific beliefs; that your activity in 1957 and 1958 in relation to the petition to the United Nations asking for a bomb-test agreement causes you now to be called before the authorities and ordered to give the names of the scientists who have the same opinions that you have and who have helped you to gather signatures to the petition. I think that I must be dreaming!
Letter to Linus Pauling (23 Jul 1960). As quoted on the Linus Pauling and the International Peace Movement website at scarc.library.oregonstate.edu.
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I am willing to believe that my unobtainable sixty seconds within a sponge or a flatworm might not reveal any mental acuity that I would care to ca ll consciousness. But I am also confident ... that vultures and sloths, as close evolutionary relatives with the same basic set of organs, lie on our side of any meaningful (and necessarily fuzzy) border–and that we are therefore not mistaken when we look them in the eye and see a glimmer of emotional and conceptual affinity.
…...
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I believe a blade of grass is no less than the journey-work of the stars.
In Leaves of Grass (1855), 34.
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I believe in an immortal soul. science has proved that nothing disintegrates into nothingness. Life and soul, therefore, cannot disintegrate into nothingness, and so are immortal.
…...
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I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 10
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I believe in Darwin and God together.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 34
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I believe in everything until it’s disproved. So I believe in fairies, the myths, dragons… . Who’s to say that dreams and nightmares aren’t as real as the here and now?
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 10
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I believe in evidence. I believe in observation, measurement, and reasoning, confirmed by independent observers. I’ll believe anything, no matter how wild and ridiculous, if there is evidence for it. The wilder and more ridiculous something is, however, the firmer and more solid the evidence will have to be.
After stating he did definitely not believe in flying saucers, ancient astronauts, Bermuda Triangle or life after death, he explained what he would believe in. From editorial, 'Don’t You Believe?', Isaac Asimov's Science Fiction Magazine (18 Jan 1982), 6, No. 1, 6. Collected in The Roving Mind (1983), 43.
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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.
Cosmic Religion: With Other Opinions and Aphorisms (1931), 97.
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I believe in only one thing: liberty; but I do not believe in liberty enough to want to force it upon anyone.
…...
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I believe in Spinoza’s God, Who reveals Himself in the lawful harmony of the world, not in a God Who concerns Himself with the fate and the doings of mankind.
…...
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I believe in “intelligence,” and I believe also that there are inherited differences in intellectual ability, but I do not believe that intelligence is a simple scalar endowment that can be quantified by attaching a single figure to it—an I.Q. or the like.
In Advice to a Young Scientist (1979), 25. Footnoted with reference to his own earlier review article of books about IQ, in which he stated “misgivings about whether it is indeed possible to attach a single-number valuation to an endowment as complex and as various as intelligence.” That review was titled 'Unnatural Science', in New York Review of Books (3 Feb 1977), 24, No. 1, 13,
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I believe myself to possess a most singular combination of qualities exactly fitted to make me pre-eminently a discoverer of the hidden realities of nature… the belief has been forced upon me…
Firstly: Owing to some peculiarity in my nervous system, I have perceptions of some things, which no one else has… and intuitive perception of… things hidden from eyes, ears, & ordinary senses…
Secondly: my sense reasoning faculties;
Thirdly: my concentration faculty, by which I mean the power not only of throwing my whole energy & existence into whatever I choose, but also of bringing to bear on anyone subject or idea, a vast apparatus from all sorts of apparently irrelevant & extraneous sources…
Well, here I have written what most people would call a remarkably mad letter; & yet certainly one of the most logical, sober-minded, cool, pieces of composition, (I believe), that I ever framed.
Lovelace Papers, Bodleian Library, Oxford University, 42, folio 12 (6 Feb 1841). As quoted and cited in Dorothy Stein (ed.), 'This First Child of Mine', Ada: A Life and a Legacy (1985), 86.
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I believe natural beauty has a necessary place in the spiritual development of any individual or any society. I believe that whenever we substitute something man-made and artificial for a natural feature of the earth, we have retarded some part of man’s spiritual growth.
As quoted in Linda Lear, Rachel Carson: Witness for Nature (1997), 259.
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I believe no woman could have invented calculus.
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I believe scientists have a duty to share the excitement and pleasure of their work with the general public, and I enjoy the challenge of presenting difficult ideas in an understandable way.
From Autobiography in Wilhelm Odelberg (ed.), Les Prix Nobel en 1974/Nobel Lectures (1975)
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I believe sustainable use is the greatest propaganda in wildlife conservation at the moment.
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I believe television is going to be the test of the modern world, and that in this new opportunity to see beyond the range of our vision we shall discover either a new and unbearable disturbance of the general peace or a saving radiance in the sky. We shall stand or fall by television—of that I am quite sure
In 'Removal' (Jul 1938), collected in One Man's Meat (1942), 3.
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I believe that a scientist looking at nonscientific problems is just as dumb as the next guy.
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I believe that certain erroneous developments in particle theory ... are caused by a misconception by some physicists that it is possible to avoid philosophical arguments altogether. Starting with poor philosophy, they pose the wrong questions. It is only a slight exaggeration to say that good physics has at times been spoiled by poor philosophy.
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I believe that in every person is a kind of circuit which resonates to intellectual discovery—and the idea is to make that resonance work
Quoted by Dennis Meredith, in 'Carl Sagan's Cosmic Connection and Extraterrestrial Life-Wish', Science Digest (Jun 1979), 85, 37. Reproduced in Carl Sagan and Tom Head (editor), Conversations With Sagan (2006), 54.
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I believe that natural history has lost much by the vague general treatment that is so common.
From 'Note to the Reader', introducing Wild Animals I Have Known (1898), 9. The author explains this is his motivation for writing true stories about individual animals as real characters.
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I believe that only scientists can understand the universe. It is not so much that I have confidence in scientists being right, but that I have so much in nonscientists being wrong.
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I believe that pipe smoking contributes to a somewhat calm and objective judgment in all human affairs.
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I believe that producing pictures, as I do, is almost solely a question of wanting so very much to do it well.
As quoted on the website mcescher.com, without citation.
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I believe that the medical treatment of the various abnormal conditions arising in infants is in the future to be largely dietetic rather than by means of drugs.
Preface to the First Edition (Oct 1895). In Pediatrics: the hygienic and medical treatment of children (5th. ed., 1906), ix.
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I believe that the present laws of physics are at least incomplete without a translation into terms of mental phenomena.
In 'Physics and the Explanation of Life', Foundations of Physics 1970, I, 35-45.
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I believe that the science of chemistry alone almost proves the existence of an intelligent creator.
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I believe that the useful methods of mathematics are easily to be learned by quite young persons, just as languages are easily learned in youth. What a wondrous philosophy and history underlie the use of almost every word in every language—yet the child learns to use the word unconsciously. No doubt when such a word was first invented it was studied over and lectured upon, just as one might lecture now upon the idea of a rate, or the use of Cartesian co-ordinates, and we may depend upon it that children of the future will use the idea of the calculus, and use squared paper as readily as they now cipher. … When Egyptian and Chaldean philosophers spent years in difficult calculations, which would now be thought easy by young children, doubtless they had the same notions of the depth of their knowledge that Sir William Thomson might now have of his. How is it, then, that Thomson gained his immense knowledge in the time taken by a Chaldean philosopher to acquire a simple knowledge of arithmetic? The reason is plain. Thomson, when a child, was taught in a few years more than all that was known three thousand years ago of the properties of numbers. When it is found essential to a boy’s future that machinery should be given to his brain, it is given to him; he is taught to use it, and his bright memory makes the use of it a second nature to him; but it is not till after-life that he makes a close investigation of what there actually is in his brain which has enabled him to do so much. It is taken because the child has much faith. In after years he will accept nothing without careful consideration. The machinery given to the brain of children is getting more and more complicated as time goes on; but there is really no reason why it should not be taken in as early, and used as readily, as were the axioms of childish education in ancient Chaldea.
In Teaching of Mathematics (1902), 14.
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I believe the best test of a model is how well can the modeller answer the questions, ‘What do you know now that you did not know before?’ and ‘How can you find out if it is true?’
In Francis Crick, The Astonishing Hypothesis: the Scientific Search for the Soul (1995), 177.
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I believe the universe created us—we are an audience for miracles.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 7
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I believe with Schopenhauer that one of the strongest motives that lead men to art and science is escape from everyday life with its painful crudity and hopeless dreariness, from the fetters of one’s own ever shifting desires. A finely tempered nature longs to escape from personal life into the world of objective perception and thought; this desire may be compared with the townsman’s irresistible longing to escape from his noisy, cramped surroundings into the silence of high mountains, where the eye ranges freely through the still, pure air and fondly traces out the restful contours apparently built for eternity.
Address at The Physical Society, Berlin (1918) for Max Planck’s 60th birthday, 'Principles of Research', collected in Essays in Science (1934) 2.
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I believe [the Department of Energy] should be judged not by the money we direct to a particular State or district, company, university or national lab, but by the character of our decisions. The Department of Energy serves the country as a Department of Science, a Department of Innovation, and a Department of Nuclear Security.
In letter (1 Feb 2013) to Energy Department employees announcing his decision not to serve a second term.
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I believe … that we can still have a genre of scientific books suitable for and accessible alike to professionals and interested laypeople. The concepts of science, in all their richness and ambiguity, can be presented without any compromise, without any simplification counting as distortion, in language accessible to all intelligent people … I hope that this book can be read with profit both in seminars for graduate students and–if the movie stinks and you forgot your sleeping pills–on the businessman’s special to Tokyo.
In Wonderful Life: The Burgess Shale and the Nature of History (1990), Preface, 16.
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I cannot anyhow be contented to view this wonderful universe, and especially the nature of man, and to conclude that everything is the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we call chance. Not that this notion at all satisfies me. I feel most deeply that the whole subject is too profound for the human intellect. A dog might as well speculate on the mind of Newton. Let each man hope and believe what he can.
Letter to Asa Gray (22 May 1860). In Charles Darwin and Francis Darwin (ed.), Charles Darwin: His Life Told in an Autobiographical Chapter, and in a Selected Series of His Published Letters (1892), 236.
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I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modeled after our own–a God, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear or ridiculous egotism. It is enough for me to contemplate the mystery of conscious life perpetuating itself through all eternity, to reflect upon the marvelous structure of the universe which we can dimly perceive, and to try humbly to comprehend even an infinitesimal part of the intelligence manifested in nature.
From 'What I Believe: Living Philosophies XIII', Forum and Century (Oct 1930), 84, No. 4, 194. Article in full, reprinted in Edward H. Cotton (ed.), Has Science Discovered God? A Symposium of Modern Scientific Opinion (1931), 97.
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I cannot seriously believe in it [quantum theory] because the theory cannot be reconciled with the idea that physics should represent a reality in time and space, free from spooky actions at a distance [spukhafte Fernwirkungen].
Letter to Max Born (3 Mar 1947). In Born-Einstein Letters (1971), 158.
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I can’t prove it, but I’m pretty sure that people gain a selective advantage from believing in things they can’t prove.
In David Stokes, Nicholas Wilson and Martha Mador, Entrepreneurship (2009), 190.
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I do believe that a scientist is a freelance personality. We’re driven by an impulse which is one of curiosity, which is one of the basic instincts that a man has. So we are … driven … not by success, but by a sort of passion, namely the desire of understanding better, to possess, if you like, a bigger part of the truth. I do believe that science, for me, is very close to art.
From 'Asking Nature', collected in Lewis Wolpert and Alison Richards (eds.), Passionate Minds: The Inner World of Scientists (1997), 197.
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I do not believe in freedom of the will. Schopenhauer’s words: ‘Man can do what he wants, but he cannot will what he wills’ accompany me in all situations throughout my life and reconcile me with the actions of others even if they are rather painful to me. This awareness of the lack of freedom of will preserves me from taking too seriously myself and my fellow men as acting and deciding individuals and from losing my temper.
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I do not believe that a moral philosophy can ever be founded on a scientific basis. … The valuation of life and all its nobler expressions can only come out of the soul’s yearning toward its own destiny. Every attempt to reduce ethics to scientific formulas must fail. Of that I am perfectly convinced.
In 'Science and God: A Dialogue', Forum and Century (June 1930), 83, 374. Einstein’s dialogue was with James Murphy and J.W.N. Sullivan. Excerpted in David E. Rowe and Robert J. Schulmann, Einstein on Politics: His Private Thoughts and Public Stands on Nationalism, Zionism, War, Peace, and the Bomb (2007), 230. The book introduces this quote as Einstein’s reply when Murphy asked, in the authors’ words, “how far he thought modern science might be able to go toward establishing practical ideals of life on the ruins of religious ideals.”
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I do not believe that a real understanding of the nature of elementary particles can ever be achieved without a simultaneous deeper understanding of the nature of spacetime itself.
From 'Structure of Spacetime', in Cécile DeWitt-Morette and John Archibald Wheeler (eds.), Battelles Rencontres: Lectures in Mathematics and Physics (1968), 122.
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I do not believe that God ever created a man and then got so “put out” over the job that He damned him.
Aphorism in The Philistine (Apr 1905), 20, No. 5, 160.
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I do not believe that science per se is an adequate source of happiness, nor do I think that my own scientific outlook has contributed very greatly to my own happiness, which I attribute to defecating twice a day with unfailing regularity. Science in itself appears to me neutral, that is to say, it increases men’s power whether for good or for evil. An appreciation of the ends of life is something which must be superadded to science if it is to bring happiness, but only the kind of society to which science is apt to give rise. I am afraid you may be disappointed that I am not more of an apostle of science, but as I grow older, and no doubt—as a result of the decay of my tissues, I begin to see the good life more and more as a matter of balance and to dread all over-emphasis upon anyone ingredient.
Letter to W. W. Norton, Publisher (27 Jan 1931). In The Autobiography of Bertrand Russell, 1914-1944 (1968), Vol. 2, 200.
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I do not personally want to believe that we already know the equations that determine the evolution and fate of the universe; it would make life too dull for me as a scientist. … I hope, and believe, that the Space Telescope might make the Big Bang cosmology appear incorrect to future generations, perhaps somewhat analogous to the way that Galileo’s telescope showed that the earth-centered, Ptolemaic system was inadequate.
From 'The Space Telescope (the Hubble Space Telescope): Out Where the Stars Do Not Twinkle', in NASA Authorization for Fiscal Year 1978: Hearings before the Committee on Commerce, Science and Transportation, United States Senate, 95th Congress, first session on S.365 (1977), 124. This was testimony to support of authorization for NASA beginning the construction of the Space Telescope, which later became known as the Hubble Space Telescope.
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I do not see any reason to assume that the heuristic significance of the principle of general relativity is restricted to gravitation and that the rest of physics can be dealt with separately on the basis of special relativity, with the hope that later on the whole may be fitted consistently into a general relativistic scheme. I do not think that such an attitude, although historically understandable, can be objectively justified. The comparative smallness of what we know today as gravitational effects is not a conclusive reason for ignoring the principle of general relativity in theoretical investigations of a fundamental character. In other words, I do not believe that it is justifiable to ask: What would physics look like without gravitation?
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I don’t believe in evolution, like people believe in God … Science and technology are not advanced by people who believe, but by people who don’t know but are doing their best to find out.
In Terry Pratchett, Ian Stewart and Jack Cohen, The Science of Discworld (2014), 41.
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I don’t believe in God, but I miss him.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 154
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I don’t believe in mathematics.
A offhand remark when discussing the rigid rules of mathematics in a café conversation with engineer Gustave Ferrière. As quoted in Denis Brian, Einstein—A Life (1996), 76.
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I don’t think many people remember what life was like in those days. This was the era when the Russians were claiming superiority, and they could make a pretty good case—they put up Sputnik in ’57; they had already sent men into space to orbit the earth. There was this fear that perhaps communism was the wave of the future. The astronauts, all of us, really believed we were locked in a battle of democracy versus communism, where the winner would dominate the world.
As reported by Howard Wilkinson in 'John Glenn Had the Stuff U.S. Heroes are Made of', The Cincinnati Enquirer (20 Feb 2002).
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I first met J. Robert Oppenheimer on October 8, 1942, at Berkeley, Calif. There we discussed the theoretical research studies he was engaged in with respect to the physics of the bomb. Our discussions confirmed my previous belief that we should bring all of the widely scattered theoretical work together. … He expressed complete agreement, and it was then that the idea of the prompt establishment of a Los Alamos was conceived.”
In 'Some Recollections of July 16, 1945', Bulletin of the Atomic Scientists (Jun 1970), 26, No. 6, 21.
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I fully support the goal of species protection and conservation and believe that recovery and ultimately delisting of species should be the U.S. Fish and Wildlife Service’s top priority under ESA.
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I had an immense advantage over many others dealing with the problem inasmuch as I had no fixed ideas derived from long-established practice to control and bias my mind, and did not suffer from the general belief that whatever is, is right.
In Sir Henry Bessemer, F.R.S.: An Autobiography (1905), 93.
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I had never doubted my own abilities, but I was quite prepared to believe that “the world” would decline to recognize them.
In Postscript to the Outsider (1967), 3.
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I have always assumed, and I now assume, that he [Robert Oppenheimer] is loyal to the United States. I believe this, and I shall believe it until I see very conclusive proof to the opposite. … [But] I thoroughly disagreed with him in numerous issues and his actions frankly appeared to me confused and complicated. To this extent I feel that I would like to see the vital interests of this country in hands which I understand better, and therefore trust more.
After Teller paid tribute to Oppenheimer’s talents, especially his “very outstanding achievement” as the wartime organizer and director of Los Alamos, Teller continued his testimony to the Gray board hearings (28 Apr 1954) in the Atomic Energy Commission building, “In the Matter of J. Robert Oppenheimer.” The subject quotes were excerpted from Teller’s answers to their questions. As given in Robert Coughlan, 'Dr. Edward Teller’s Magnificent Obsession', Life (6 Sep 1954), 72-74.
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I have always used the world of make-believe with a certain desperation.
In An Anthropologist at Work (1959, 2011), 140.
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I have an old belief that a good observer really means a good theorist.
Letter to Henry Walter Bates (22 Nov 1860). In F. Darwin and A.C. Seward (eds.), More Letters of Charles Darwin (1903), 176. Contrast with what he wrote to J.D. Hooker (11 Jan 1844): “Do not indulge in the loose speculations so easily started by every smatterer and wandering collector.” Ibid. 39.
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I have approximate answers and possible beliefs in different degrees of certainty about different things, but I am not absolutely sure of anything, and of many things I don’t know anything about but I don’t have to know an answer.
Interview, in BBC TV program, 'The Pleasure of Finding Things Out', Horizon (23 Nov 1981). As quoted in Caroline Baillie, Alice Pawley, Donna M. Riley, Engineering and Social Justice: In the University and Beyond (2012), 108.
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I have just received copies of “To-day” containing criticisms of my letter. I am in no way surprised to find that these criticisms are not only unfair and misleading in the extreme. They are misleading in so far that anyone reading them would be led to believe the exact opposite of the truth. It is quite possible that I, an old and trained engineer and chronic experimenter, should put an undue value upon truth; but it is common to all scientific men. As nothing but the truth is of any value to them, they naturally dislike things that are not true. ... While my training has, perhaps, warped my mind so that I put an undue value upon truth, their training has been such as to cause them to abhor exact truth and logic.
[Replying to criticism by Colonel Acklom and other religious parties attacking Maxim's earlier contribution to the controversy about the modern position of Christianity.]
In G.K. Chesterton, 'The Maxims of Maxim', Daily News (25 Feb 1905). Collected in G. K. Chesterton and Dale Ahlquist (ed.), In Defense of Sanity: The Best Essays of G.K. Chesterton (2011), 86.
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I have long held an opinion, almost amounting to conviction, in common I believe with many other lovers of natural knowledge, that the various forms under which the forces of matter are made manifest have one common origin; or, in other words, are so directly related and mutually dependent, that they are convertible, as it were, one into another, and possess equivalents of power in their action.
Paper read to the Royal Institution (20 Nov 1845). 'On the Magnetization of Light and the Illumination of Magnetic Lines of Force', Series 19. In Experimental Researches in Electricity (1855), Vol. 3, 1. Reprinted from Philosophical Transactions (1846), 1.
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I have long since come to see that no one deserves either praise or blame for the ideas that come to him, but only for the actions resulting therefrom. Ideas and beliefs are certainly not voluntary acts. They come to us—we hardly know how or whence, and once they have got possession of us we can not reject or change them at will. It is for the common good that the promulgation of ideas should be free—uninfluenced by either praise or blame, reward or punishment. But the actions which result from our ideas may properly be so treated, because it is only by patient thought and work, that new ideas, if good and true, become adopted and utilized; while, if untrue or if not adequately presented to the world, they are rejected or forgotten.
In 'The Origin of the Theory of Natural Selection', Popular Science Monthly (1909), 74, 400.
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I have often pondered over the roles of knowledge or experience, on the one hand, and imagination or intuition, on the other, in the process of discovery. I believe that there is a certain fundamental conflict between the two, and knowledge, by advocating caution, tends to inhibit the flight of imagination. Therefore, a certain naivete, unburdened by conventional wisdom, can sometimes be a positive asset.
In R. Langlands, 'Harish-Chandra', Biographical Memoirs of Fellows of the Royal Society (1985), Vol. 31, 206.
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I invite you to entertain some new beliefs about dolphins … [that] these Cetacea with huge brains are more intelligent than any man or woman..
A statement showing his enthusiasm, but overstating the intelligence of dolphins. In Communication between Man and Dolphin: The Possibilities of Talking with Other Species (1978), 1.
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I maintain that the human mystery is incredibly demeaned by scientific reductionism, with its claim in promissory materialism to account eventually for all of the spiritual world in terms of patterns of neuronal activity. This belief must be classed as a superstition. ... We have to recognize that we are spiritual beings with souls existing in a spiritual world as well as material beings with bodies and brains existing in a material world.
In Evolution of the Brain: Creation of the Self (1991), 241.
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I pray every day and I think everybody should. I don’t think you can be up here and look out the window as I did the first day and look out at the Earth from this vantage point. We’re not so high compared to people who went to the moon and back. But to look out at this kind of creation out here and not believe in God is, to me, impossible. It just strengthens my faith.
From NASA transcript of News Conference by downlink from Space Shuttle Discovery during its STS-95 Mission in Earth orbit (5 Nov 1998). In response to question from Paul Hoveston of USA Today asking John Glenn about how the space flight strengthened his faith and if he had any time to pray in orbit.
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I read somewhere that some people believe that the entire universe is a matrix of living thought. And I said, “Man, if that’s not a definition of God, I don’t know what is.”
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 33
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I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our insignificant race in a tiny corner of the universe, and still less in us, as still more insignificant individuals. Again, I see no reason why the belief that we are insignificant or fortuitous should lessen our faith.
Letter to her father, Ellis Franklin, undated, perhaps summer 1940 while she was an undergraduate at Cambridge. Excerpted in Brenda Maddox, The Dark Lady of DNA (2002), 61.
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I shall devote only a few lines to the expression of my belief in the importance of science ... it is by this daily striving after knowledge that man has raised himself to the unique position he occupies on earth, and that his power and well-being have continually increased.
…...
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I simply believe that some part of the human Self or Soul is not subject to the laws of space and time.
Carl Jung
In The Guardian, (19 Jul 1975), 9. Also quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 36
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I stand almost with the others. They believe the world was made for man, I believe it likely that it was made for man; they think there is proof, astronomical mainly, that it was made for man, I think there is evidence only, not proof, that it was made for him. It is too early, yet, to arrange the verdict, the returns are not all in. When they are all in, I think that they will show that the world was made for man; but we must not hurry, we must patiently wait till they are all in.
Attributed.
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I suppose that the first chemists seemed to be very hard-hearted and unpoetical persons when they scouted the glorious dream of the alchemists that there must be some process for turning base metals into gold. I suppose that the men who first said, in plain, cold assertion, there is no fountain of eternal youth, seemed to be the most cruel and cold-hearted adversaries of human happiness. I know that the economists who say that if we could transmute lead into gold, it would certainly do us no good and might do great harm, are still regarded as unworthy of belief. Do not the money articles of the newspapers yet ring with the doctrine that we are getting rich when we give cotton and wheat for gold rather than when we give cotton and wheat for iron?
'The Forgotten Man' (1883). In The Forgotten Man and Other Essays (1918), 468.
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I suspect that the changes that have taken place during the last century in the average man's fundamental beliefs, in his philosophy, in his concept of religion. in his whole world outlook, are greater than the changes that occurred during the preceding four thousand years all put together. ... because of science and its applications to human life, for these have bloomed in my time as no one in history had had ever dreamed could be possible.
In The Autobiography of Robert A. Millikan (1951, 1980), xii.
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I suspect that the most important effect of World War II on physical science lay in the change in the attitude of people to science. The politicians and the public were convinced that science was useful and were in no position to argue about the details. A professor of physics might be more sinister than he was in the 1930s, but he was no longer an old fool with a beard in a comic-strip. The scientists or at any rate the physicists, had changed their attitude. They not only believed in the interest of science for themselves, they had acquired also a belief that the tax-payer should and would pay for it and would, in some unspecified length of run, benefit by it.
'The Effect of World War II on the Development of Knowledge in the Physical Sciences', Proceedings of the Royal Society of London, 1975, Series A, 342, 532.
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I think popular belief in bogus sciences is steadily increasing. … Almost every paper except the New York Times, not to mention dozens of magazines, features a horoscope column. Professional astrologers now outnumber astronomers.
As quoted in Kendrick Frazier, 'A Mind at Play: An Interview with Martin Gardner', Skeptical Inquirer (Mar/Apr 1998), 22, No. 2, 37.
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I think there is something more important than believing: Action! The world is full of dreamers, there aren’t enough who will move ahead and begin to take concrete steps to actualize their vision.
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I told him that for a modern scientist, practicing experimental research, the least that could be said, is that we do not know. But I felt that such a negative answer was only part of the truth. I told him that in this universe in which we live, unbounded in space, infinite in stored energy and, who knows, unlimited in time, the adequate and positive answer, according to my belief, is that this universe may, also, possess infinite potentialities.
Nobel Lecture, The Coming Age of the Cell, 12 Dec 1974
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I was pretty good in science. But again, because of the small budget, in science class we couldn’t do experiments in order to prove theories. We just believed everything. Actually I think that class was call Religion. Religion was always an easy class. All you had to do was suspend the logic and reasoning you were taught in all the other classes.
In autobiography, Brain Droppings (1998), 227.
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I was there when Abbe Georges Lemaître first proposed this [Big Bang] theory. ... There is no rational reason to doubt that the universe has existed indefinitely, for an infinite time. .... It is only myth that attempts to say how the universe came to be, either four thousand or twenty billion years ago.
[Expressing his belief that the Big Bang is a myth devised to explain creation. He said he heard Lemaître (who was, at the time both a member of the Catholic hierarchy and an accomplished scientist) say in private that this theory was a way to reconcile science with St. Thomas Aquinas' theological dictum of creatio ex nihilo—creation out of nothing.]
Quoted in Anthony L. Peratt, 'Dean of the Plasma Dissidents', Washington Times, supplement: The World and I (May 1988),196.
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I will frankly tell you that my experience in prolonged scientific investigations convinces me that a belief in God—a God who is behind and within the chaos of vanishing points of human knowledge—adds a wonderful stimulus to the man who attempts to penetrate into the regions of the unknown.
As quoted in E.P. Whipple, 'Recollections of Agassiz', in Henry Mills Alden (ed.), Harper's New Monthly Magazine (June 1879), 59, 103.
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I will simply express my strong belief, that that point of self-education which consists in teaching the mind to resist its desires and inclinations, until they are proved to be right, is the most important of all, not only in things of natural philosophy, but in every department of dally life.
'Observations On Mental Education', a lecture before the Prince Consort and the Royal Institution, 6 May 1854. Experimental researches in chemistry and physics (1859), 477.
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I would be the last to deny that the greatest scientific pioneers belonged to an aristocracy of the spirit and were exceptionally intelligent, something that we as modest investigators will never attain, no matter how much we exert ourselves. Nevertheless … I continue to believe that there is always room for anyone with average intelligence … to utilize his energy and … any man could, if he were so inclined, be the sculptor of his own brain, and that even the least gifted may, like the poorest land that has been well-cultivated and fertilized, produce an abundant harvest..
From Preface to the second edition, Reglas y Consejos sobre Investigacíon Cientifica: Los tónicos de la voluntad. (1897), as translated by Neely and Larry W. Swanson, in Advice for a Young Investigator (1999), xv.
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I would like to emphasize strongly my belief that the era of computing chemists, when hundreds if not thousands of chemists will go to the computing machine instead of the laboratory for increasingly many facets of chemical information, is already at hand. There is only one obstacle, namely that someone must pay for the computing time.
'Spectroscopy, Molecular Orbitals, and Chemical Bonding', Nobel Lecture (12 Dec 1966). In Nobel Lectures: Chemistry 1963-1970 (1972), 159.
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I would not be confident in everything I say about the argument: but one thing I would fight for to the end, both in word and in deed if I were able—that if we believe we should try to find out what is not known, we should be better and braver and less idle than if we believed that what we do not know is impossible to find out and that we need not even try.
Socrates
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I would “like” to be positivistic, [and do] research; but I can’t impress myself sufficiently by the “importance” of any possible research which I can imagine, to embark upon it.… The terrible secret is that I don’t believe in natural science. And yet I do, I do.
From notebook K12 manuscript, 2-3. As quoted and cited in Allan Beveridge, Portrait of the Psychiatrist as a Young Man: The Early Writing and Work of R.D. Laing, 1927-1960 (2011), 45.
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If a man, holding a belief which he was taught in childhood or persuaded of afterwards, keeps down and pushes away any doubts which arise about it in his mind, purposely avoids the reading of books and the company of men that call in question or discuss it, and regards as impious those questions which cannot easily be asked without disturbing it—the life of that man is one long sin against mankind.
In 'The Ethics of Belief', Contemporary Review (Jan 1877), collected in Leslie Stephen and Frederick Pollock (eds.), Lectures and Essays: By the Late William Kingdon Clifford, F.R.S. (1886), 346.
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If a nonnegative quantity was so small that it is smaller than any given one, then it certainly could not be anything but zero. To those who ask what the infinitely small quantity in mathematics is, we answer that it is actually zero. Hence there are not so many mysteries hidden in this concept as they are usually believed to be. These supposed mysteries have rendered the calculus of the infinitely small quite suspect to many people. Those doubts that remain we shall thoroughly remove in the following pages, where we shall explain this calculus.
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If atoms do, by chance, happen to combine themselves into so many shapes, why have they never combined together to form a house or a slipper? By the same token, why do we not believe that if innumerable letters of the Greek alphabet were poured all over the market-place they would eventually happen to form the text of the Iliad?
The Essays of Michel de Montaigne, Book 2, Chapter 12, 'Apology for Raymond Sebond', trans. M. A. Screech (1991), 612.
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If history and science have taught us anything, it is that passion and desire are not the same as truth. The human mind evolved to believe in the gods. It did not evolve to believe in biology.
Consilience: The Unity of Knowledge (1998, 1999), 286
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If I were not an atheist, I would believe in a God who would choose to save people on the basis of the totality of their lives and not the pattern of their words. I think he would prefer an honest and righteous atheist to a TV preacher whose every word is
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If it were possible to transfer the methods of physical or of biological science directly to the study of man, the transfer would long ago have been made ... We have failed not for lack of hypotheses which equate man with the rest of the universe, but for lack of a hypothesis (short of animism) which provides for the peculiar divergence of man ... Let me now state my belief that the peculiar factor in man which forbids our explaining his actions upon the ordinary plane of biology is a highly specialized and unstable biological complex, and that this factor is none other than language.
Linguistics as a Science (1930), 555.
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If people do not believe that mathematics is simple, it is only because they do not realize how complicated life is.
In speech to first national meeting of the Association for Computing Machinery (1947), as quoted in Franz L. Alt, 'Archaeology of computers: Reminiscences, 1945-1947', Communications of the ACM (Jul 1972), 15, No. 7, 694.
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If the man doesn’t believe as we do, we say he is a crank, and that settles it. I mean, it does nowadays, because now we can’t burn him.
In Following the Equator: A Journey Around the World (1898), 514.
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If the study of all these sciences which we have enumerated, should ever bring us to their mutual association and relationship, and teach us the nature of the ties which bind them together, I believe that the diligent treatment of them will forward the objects which we have in view, and that the labor, which otherwise would be fruitless, will be well bestowed.
Plato
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If they believe it [evolution], they go back to scoff at the religion of their parents.
From the transcript of the Scopes Monkey Trial fifth day's proceedings (16 Jul 1925) in John Thomas Scopes, The World's Most Famous Court Trial: Tennessee Evolution Case: a Complete Stenographic Report of the Famous Court Test of the Tennessee Anti-Evolution Act, at Dayton, July 10 to 21, 1925, Including Speeches and Arguments of Attorneys (1925), 175.
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If time is treated in modern physics as a dimension on a par with the dimensions of space, why should we a priori exclude the possibility that we are pulled as well as pushed along its axis? The future has, after all, as much or as little reality as the past, and there is nothing logically inconceivable in introducing, as a working hypothesis, an element of finality, supplementary to the element of causality, into our equations. It betrays a great lack of imagination to believe that the concept of “purpose” must necessarily be associated with some anthropomorphic deity.
In 'Epilogue', The Sleepwalkers: A History of Man’s Changing Vision of the Universe (1959, 1968), 537.
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If we long to believe that the stars rise and set for us, that we are the reason there is a Universe, does science do us a disservice in deflating our conceits
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If we make a couple of discoveries here and there we need not believe things will go like this for ever. An acrobat can leap higher than a farm-hand, and one acrobat higher than another, yet the height no man can overleap is still very low. Just as we hit water when we dig in the earth, so we discover the incomprehensible sooner or later.
Aphorisms, trans. R. J. Hollingdale (1990), 92.
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If we may believe our logicians, man is distinguished from all other creatures by the faculty of laughter.
In The Spectator (26 Sep 1712), No. 494, as collected in Vol. 7 (1729, 10th ed.), 84.
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If we stay strong, then I believe we can stabilize the world and have peace based on force. Now, peace based on force is not as good as peace based on agreement, but … I think that for the time being the only peace that we can have is the peace based on force.
From debate (20 Feb 1958) between Linus Pauling and Edward Teller on WQED-TV, San Francisco. Transcript published as Fallout and Disarmament: The Pauling-Teller Debate (1958). Reprinted in 'Fallout and Disarmament: A Debate between Linus Pauling and Edward Teller', Daedalus (Spring 1958), 87, No. 2, 154.
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If you advertise to tell lies, it will ruin you, but if you advertise to tell the public the truth, and particularly to give information, it will bring you success. I learned early that to tell a man how best to use tires, and to make him want them, was far better than trying to tell him that your tire is the best in the world. If you believe that yours is, let your customer find it out.
As quoted by H.M. Davidson, in System: The Magazine of Business (Apr 1922), 41, 446.
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If you don’t behave as you believe, you will end by believing as you behave.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 258
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If you want to achieve conservation, the first thing you have to do is persuade people that the natural world is precious, beautiful, worth saving and complex. If people don’t understand that and don’t believe that in their hearts, conservation doesn't stand a chance. That’s the first step, and that is what I do.
From interview with Michael Bond, 'It’s a Wonderful Life', New Scientist (14 Dec 2002), 176, No. 2373, 48.
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If, as I have reason to believe, I have disintegrated the nucleus of the atom, this is of greater significance than the war.
[Apology to the international anti-submarine committee for being absent from several meetings during World War I.]
(Jun 1919). Quoted in D. Wilson, Rutherford: Simple Genius (1983), 405, as cited in Laurie M. Brown, Abraham Pais, Brian Pippard, Twentieth Century Physics (1995), Vol. 1, 113.
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Imagine the people who believe such things and who are not ashamed to ignore, totally, all the patient findings of thinking minds through all the centuries since the Bible was written. And it is these ignorant people, the most uneducated, the most unimaginative, the most unthinking among us, who would make themselves the guides and leaders of us all; who would force their feeble and childish beliefs on us; who would invade our schools and libraries and homes. I personally resent it bitterly.
In The Roving Mind (1983), 26.
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In 1925 [state legislators] prohibited by law the teaching of evolution in Tennessee. … Anti-evolutionists feared that a scientific idea would undermine religious belief. In the present…, pro-evolutionists fear that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter, insufficient confidence in science.
In Building a Bridge to the 18th Century: How the Past Can Improve Our Future (1999), 167.
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In a famous passage, René Descartes tells us that he considered himself to be placed in three simultaneous domiciles, patiently recognizing his loyalties to the social past, fervidly believing in a final solution of nature’s secrets and in the meantime consecrated to the pursuit of scientific doubt. Here we have the half way house of the scientific laboratory, of the scientific mind in the midst of its campaign.
In 'The Three Dimensions of Time', Part I, 'The Classic of Science', A Classic and a Founder (1937), collected in Rosenstock-Huessy Papers (1981), Vol. 1, 14.
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In a sense Shapley’s telling me that space was transparent, which I shouldn’t have believed, illustrates a fundamental problem in science, believing what people tell you. Go and find it out for yourself. That same error has persisted in my life and in many other people’s. Authorities are not always authorities on everything; they often cling to their own mistakes.
Oral History Transcript of interview with Dr. Jesse Greenstein by Paul Wright (31 Jul 1974), on website of American Institute of Physics.
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In departing from any settled opinion or belief, the variation, the change, the break with custom may come gradually; and the way is usually prepared; but the final break is made, as a rule, by some one individual, … who sees with his own eyes, and with an instinct or genius for truth, escapes from the routine in which his fellows live. But he often pays dearly for his boldness.
In The Harveian Oration, delivered before the Royal College of Physicians of London (18 Oct 1906). Printed in 'The Growth of Truth, as Illustrated in the Discovery of the Circulation of Blood', The Lancet (27 Oct 1906), Vol. 2, Pt. 2, 1114.
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In mathematics it is notorious that we start from absurdities to reach a realm of law, and our whole (mathematical) conception of the world is based on a foundation which we believe to have no existence.
In The Dance of Life (1923), 86.
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In matters eternal it is Belief that makes all works visible, in matters corporeal it is the light of Nature that reveals things invisible.
From “In den Ewigen dingen macht der Glaube alle werck sichtbar: in den leiblichen unsichtbarlichen dingen macht das liecht der Natur alle ding sichtbar.” Vorrede in die Bücher Morbor. Invisib. Huser I, 87. As cited in Walter Pagel, Paracelsus: An Introduction to Philosophical Medicine in the Era of the Renaissance (2nd rev. ed., 1982), 54.
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In modern times the belief that the ultimate explanation of all things was to be found in Newtonian mechanics was an adumbration of the truth that all science, as it grows towards perfection, becomes mathematical in its ideas.
In An Introduction to Mathematics (1911), 13-14. [To suggest, disclose, or outline partially, produces an “adumbration”, which gives only the main facts and not the details. —Webmaster]
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In my understanding of God I start with certain firm beliefs. One is that the laws of nature are not broken. We do not, of course, know all these laws yet, but I believe that such laws exist. I do not, therefore, believe in the literal truth of some miracles which are featured in the Christian Scriptures, such as the Virgin Birth or water into wine. ... God works, I believe, within natural laws, and, according to natural laws, these things happen.
Essay 'Science Will Never Give Us the Answers to All Our Questions', collected in Henry Margenau, and Roy Abraham Varghese (eds.), Cosmos, Bios, Theos (1992), 66.
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In passing, I firmly believe that research should be offset by a certain amount of teaching, if only as a change from the agony of research. The trouble, however, I freely admit, is that in practice you get either no teaching, or else far too much.
From 'The Mathematician's Art of Work' (1967) in Béla Bollobás (ed.) Littlewood's Miscellany (1986), 194.
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In the modern world, science and society often interact in a perverse way. We live in a technological society, and technology causes political problems. The politicians and the public expect science to provide answers to the problems. Scientific experts are paid and encouraged to provide answers. The public does not have much use for a scientist who says, “Sorry, but we don’t know.” The public prefers to listen to scientists who give confident answers to questions and make confident predictions of what will happen as a result of human activities. So it happens that the experts who talk publicly about politically contentious questions tend to speak more clearly than they think. They make confident predictions about the future, and end up believing their own predictions. Their predictions become dogmas which they do not question. The public is led to believe that the fashionable scientific dogmas are true, and it may sometimes happen that they are wrong. That is why heretics who question the dogmas are needed.
Frederick S. Pardee Distinguished Lecture (Oct 2005), Boston University. Collected in 'Heretical Thoughts About Science and Society', A Many-Colored Glass: Reflections on the Place of Life in the Universe (2007), 43-44.
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In the whole history of the world there was never a race with less liking for abstract reasoning than the Anglo-Saxon. … Common-sense and compromise are believed in, logical deductions from philosophical principles are looked upon with suspicion, not only by legislators, but by all our most learned professional men.
In Teaching of Mathematics (1902), 20-21.
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In this age of specialization men who thoroughly know one field are often incompetent to discuss another. … The old problems, such as the relation of science and religion, are still with us, and I believe present as difficult dilemmas as ever, but they are not often publicly discussed because of the limitations of specialization.
Opening statement, in transcript of talk to the Caltech Lunch Forum (2 May 1956), 'The Relation of Science and Religion', collected in Richard Phillips Feynman and Jeffrey Robbins (ed.), The Pleasure of Finding Things Out: The Best Short Works of Richard P. Feynman (1999, 2005), 245-246.
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It has been recognized that hydrogen bonds restrain protein molecules to their native configurations, and I believe that as the methods of structural chemistry are further applied to physiological problems it will be found that the significance of the hydrogen bond for physiology is greater than that of any other single structural feature.
Nature of the Chemical Bond and the Structure of Molecules and Crystals (1939), 265.
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It has hitherto been a serious impediment to the progress of knowledge, that is in investigating the origin or causes of natural productions, recourse has generally been had to the examination, both by experiment and reasoning, of what might be rather than what is. The laws or processes of nature we have every reason to believe invariable. Their results from time to time vary, according to the combinations of influential circumstances; but the process remains the same. Like the poet or the painter, the chemist may, and no doubt often' does, create combinations which nature never produced; and the possibility of such and such processes giving rise to such and such results, is no proof whatever that they were ever in natural operation.
Considerations on Volcanoes (1825), 243.
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It is a good principle in science not to believe any “fact”—however well attested—until it fits into some accepted frame of reference. Occasionally, of course, an observation can shatter the frame and force the construction of a new one, but that is extremely rare. Galileos and Einsteins seldom appear more than once per century, which is just as well for the equanimity of mankind.
…...
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It is a great deal easier to believe in the existence of parapsychological phenomena, if one is ignorant of, or indifferent to, the nature of scientific evidence.
Epigraph in Isaac Asimov’s Book of Science and Nature Quotations (1988), 207.
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It is a vulgar belief that our astronomical knowledge dates only from the recent century when it was rescued from the monks who imprisoned Galileo; but Hipparchus … who among other achievements discovered the precession of the eqinoxes, ranks with the Newtons and the Keplers; and Copernicus, the modern father of our celestial science, avows himself, in his famous work, as only the champion of Pythagoras, whose system he enforces and illustrates. Even the most modish schemes of the day on the origin of things, which captivate as much by their novelty as their truth, may find their precursors in ancient sages, and after a careful analysis of the blended elements of imagination and induction which charaterise the new theories, they will be found mainly to rest on the atom of Epicurus and the monad of Thales. Scientific, like spiritual truth, has ever from the beginning been descending from heaven to man.
Lothair (1879), preface, xvii.
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It is admitted, on all hands, that the Scriptures are not intended to resolve physical questions, or to explain matters in no way related to the morality of human actions; and if, in consequence of this principle, a considerable latitude of interpretation were not allowed, we should continue at this moment to believe, that the earth is flat; that the sun moves round the earth; and that the circumference of a circle is no more than three times its diameter.
In The Works of John Playfair: Vol. 1: Illustrations of the Huttonian Theory of the Earth (1822), 137.
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It is almost irresistible for humans to believe that we have some special relation to the universe, that human life is not just a more-or-less farcical outcome of a chain of accidents reaching back to the first three minutes, but that we were somehow built in from the beginning.
The First Three Minutes: A Modern View of the Origin of the Universe (1977), 154.
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It is always better to have no ideas than false ones; to believe nothing than to believe what is wrong.
In Letter (19 Jul 1788) to James Madison. Collected in Thomas Jefferson Randolph, Memoirs, Correspondence, and Private Papers of Thomas Jefferson (1829), Vol. 2, 223.
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It is easier to believe than to be scientifically instructed.
In The Conduct of the Understanding (1794, 1801), 58.
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It is easy to overlook this thought that life just is. As humans we are inclined to feel that life must have a point. We have plans and aspirations and desires. We want to take constant advantage of the intoxicating existence we’ve been endowed with. But what’s life to a lichen? Yet its impulse to exist, to be, is every bit as strong as ours-arguably even stronger. If I were told that I had to spend decades being a furry growth on a rock in the woods, I believe I would lose the will to go on. Lichens don’t. Like virtually all living things, they will suffer any hardship; endure any insult, for a moment’s additions existence. Life, in short just wants to be.
…...
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It is hard to believe that a man is telling the truth when you know that you would lie if you were in his place.
…...
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It is hard to sneak a look at God’s cards. But that he would choose to play dice with the world … is something I cannot believe for a single moment.
On quantum theory. In Letter (21 Mar 1942) to his student-colleague, Cornel Lanczos. In Yale Book of Quotations (2006), 229. Also seen paraphrased as, “I cannot believe that God would choose to play dice with the universe.”
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It is high time that laymen abandoned the misleading belief that scientific enquiry is a cold dispassionate enterprise, bleached of imaginative qualities, and that a scientist is a man who turns the handle of discovery; for at every level of endeavour scientific research is a passionate undertaking and the Promotion of Natural Knowledge depends above all on a sortee into what can be imagined but is not yet known.
The Times Literary Supplement (London), 1963 October 25 (p. 850)
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It is my belief that the basic knowledge that we're providing to the world will have a profound impact on the human condition and the treatments for disease and our view of our place on the biological continuum.
From Text of Remarks on the Completion of the First Survey of the First Survey of the Entire Human Genome Project (26 Jun 2000).
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It is not I who seek to base Man's dignity upon his great toe, or insinuate that we are lost if an Ape has a hippocampus minor. On the contrary, I have done my best to sweep away this vanity. I have endeavoured to show that no absolute structural line of demarcation, wider than that between the animals which immediately succeed us in the scale, can be drawn between the animal world and ourselves; and I may add the expression of my belief that the attempt to draw a physical distinction is equally futile, and that even the highest facuities of feeling and of intellect begin to germinate in lower forms of life. At the same time, no one is more strongly convinced than I am of the vastness of the gulf between civilized man and the brutes; or is more certain that whether from them or not, he is assuredly not of them.
'On the Relations of Man to the Lower Animals' (1863). In Collected Essays (1894), Vol. 7. 152-3.
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It is not necessary to probe into the nature of things, as was done by those whom the Greeks call physici; nor need we be in alarm lest the Christian should be ignorant of the force and number of the elements—the motion, and order, and eclipses of the heavenly bodies; the form of the heavens; the species and the natures of animals, plants, stones, fountains, rivers, mountains; about chronology and distances; the signs of coming storms; and a thousand other things which those philosophers either have found out, or think they have found out. … It is enough for the Christian to believe that the only cause of all created things, whether heavenly or earthly … is the goodness of the Creator, the one true God.
In Marcus Dods (ed.), J.F. Shaw (trans.), The Enchiridion of Augustine, Chap. 9, collected in The Works of Aurelius Augustine, Bishop of Hippo: A new translation (1873), Vol. 9, 180-181. The physici are natural philosophers.
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It is not possible to find in all geometry more difficult and more intricate questions or more simple and lucid explanations [than those given by Archimedes]. Some ascribe this to his natural genius; while others think that incredible effort and toil produced these, to all appearance, easy and unlaboured results. No amount of investigation of yours would succeed in attaining the proof, and yet, once seen, you immediately believe you would have discovered it; by so smooth and so rapid a path he leads you to the conclusion required.
Plutarch
In John Dryden (trans.), Life of Marcellus.
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It is not the business of science to inherit the earth, but to inherit the moral imagination; because without that, man and beliefs and science will perish together.
In The Ascent of Man (1973, 2011), 323.
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It is now necessary to indicate more definitely the reason why mathematics not only carries conviction in itself, but also transmits conviction to the objects to which it is applied. The reason is found, first of all, in the perfect precision with which the elementary mathematical concepts are determined; in this respect each science must look to its own salvation .... But this is not all. As soon as human thought attempts long chains of conclusions, or difficult matters generally, there arises not only the danger of error but also the suspicion of error, because since all details cannot be surveyed with clearness at the same instant one must in the end be satisfied with a belief that nothing has been overlooked from the beginning. Every one knows how much this is the case even in arithmetic, the most elementary use of mathematics. No one would imagine that the higher parts of mathematics fare better in this respect; on the contrary, in more complicated conclusions the uncertainty and suspicion of hidden errors increases in rapid progression. How does mathematics manage to rid itself of this inconvenience which attaches to it in the highest degree? By making proofs more rigorous? By giving new rules according to which the old rules shall be applied? Not in the least. A very great uncertainty continues to attach to the result of each single computation. But there are checks. In the realm of mathematics each point may be reached by a hundred different ways; and if each of a hundred ways leads to the same point, one may be sure that the right point has been reached. A calculation without a check is as good as none. Just so it is with every isolated proof in any speculative science whatever; the proof may be ever so ingenious, and ever so perfectly true and correct, it will still fail to convince permanently. He will therefore be much deceived, who, in metaphysics, or in psychology which depends on metaphysics, hopes to see his greatest care in the precise determination of the concepts and in the logical conclusions rewarded by conviction, much less by success in transmitting conviction to others. Not only must the conclusions support each other, without coercion or suspicion of subreption, but in all matters originating in experience, or judging concerning experience, the results of speculation must be verified by experience, not only superficially, but in countless special cases.
In Werke [Kehrbach] (1890), Bd. 5, 105. As quoted, cited and translated in Robert Édouard Moritz, Memorabilia Mathematica; Or, The Philomath’s Quotation-Book (1914), 19.
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It is often claimed that knowledge multiplies so rapidly that nobody can follow it. I believe this is incorrect. At least in science it is not true. The main purpose of science is simplicity and as we understand more things, everything is becoming simpler. This, of course, goes contrary to what everyone accepts.
Edward Teller, Wendy Teller, Wilson Talley, Conversations on the Dark Secrets of Physics (1991, 2002), 2.
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It is one of the signs of the times that modern chemists hold themselves bound and consider themselves in a position to give an explanation for everything, and when their knowledge fails them to make sure of supernatural explanations. Such a treatment of scientific subjects, not many degrees removed from a belief in witches and spirit-rapping, even Wislicenus considers permissible.
In H. Kolbe, 'Sign of the Times', Journal für Praktische Chemie (1877), 15, 473. Trans. W. H. Brock.
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It is so easy to believe in pleasant impossibilities.
In novel, Half a Million of Money (1865), Vol. 2, 122.
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It is still believed, apparently, that there is some thing mysteriously laudable about achieving viable offspring. I have searched the sacred and profane scriptures, for many years, but have yet to find any ground for this notion. To have a child is no more creditable than to have rheumatism–and no more discreditable. Ethically, it is absolutely meaningless. And practically, it is mainly a matter of chance.
…...
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It is undesirable to believe a proposition when there is no ground whatever for supposing it to be true.
In Sceptical Essays (1928), ii.
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It is well known that theoretical physicists cannot handle experimental equipment; it breaks whenever they touch it. Pauli was such a good theoretical physicist that something usually broke in the lab whenever he merely stepped across the threshold. A mysterious event that did not seem at first to be connected with Pauli's presence once occurred in Professor J. Franck's laboratory in Göttingen. Early one afternoon, without apparent cause, a complicated apparatus for the study of atomic phenomena collapsed. Franck wrote humorously about this to Pauli at his Zürich address and, after some delay, received an answer in an envelope with a Danish stamp. Pauli wrote that he had gone to visit Bohr and at the time of the mishap in Franck's laboratory his train was stopped for a few minutes at the Göttingen railroad station. You may believe this anecdote or not, but there are many other observations concerning the reality of the Pauli Effect!
From Thirty Years That Shook Physics: The Story of Quantum Theory (1966), 64. Note the so-called Pauli Effect is merely anecdotal to provide humor about supposed parapsychology phenomena in coincidences involving Pauli; it should not be confused with scientifically significant Pauli Exclusion Principle.
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It is wrong always, everywhere, and for anyone to believe anything on insufficient evidence.
In 'The Ethics of Belief', Contemporary Review (Jan 1877), collected in Leslie Stephen and Frederick Pollock (eds.), Lectures and Essays: By the Late William Kingdon Clifford, F.R.S. (1886), 346.
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It is … a sign of the times—though our brothers of physics and chemistry may smile to hear me say so—that biology is now a science in which theories can be devised: theories which lead to predictions and predictions which sometimes turn out to be correct. These facts confirm me in a belief I hold most passionately—that biology is the heir of all the sciences.
From Nobel Banquet speech (10 Dec 1960).
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It may be conceit, but I believe the subject will interest the public, and I am sure that the views are original.
Letter to his publisher, John Murray (5 Apr 1959). In Charles Darwin and Francis Darwin (ed.), The Life and Letters of Charles Darwin (1887), Vol. 2, 155.
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It must happen that in some cases the author is not understood, or is very imperfectly understood; and the question is what is to be done. After giving a reasonable amount of attention to the passage, let the student pass on, reserving the obscurity for future efforts. … The natural tendency of solitary students, I believe, is not to hurry away prematurely from a hard passage, but to hang far too long over it; the just pride that does not like to acknowledge defeat, and the strong will that cannot endure to be thwarted, both urge to a continuance of effort even when success seems hopeless. It is only by experience we gain the conviction that when the mind is thoroughly fatigued it has neither the power to continue with advantage its course in .an assigned direction, nor elasticity to strike out a new path; but that, on the other hand, after being withdrawn for a time from the pursuit, it may return and gain the desired end.
In 'Private Study of Mathematics', Conflict of Studies and other Essays (1873), 68.
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It reveals to me the causes of many natural phenomena that are entirely incomprehensible in the light of the generally accepted hypotheses. To refute the latter I collected many proofs, but I do not publish them ... I would dare to publish my speculations if there were people men like you.
[Declaring his belief in the heliocentric theory of Copernicus.]
Letter to Kepler (1596). Quoted in Will Durant, Ariel Duran, The Age of Reason Begins (1961), 603. From Hermann Kesten, Copernicus and His World, translated by E.B. Ashton (pseud.) and Norbert Guterman (1945), 348-349.
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It seems now clear that a belief in the functional importance of all enzymes found in bacteria is possible only to those richly endowed with Faith.
In J. Needham (ed.) and D.E. Green (ed.), Perspectives in Biochemistry (1937). Quoted in 'Obituary Notice: Marjory Stephenson, 1885–1948', Biochemistry Journal (1950), 46:4, 383.
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It was shortly after midday on December 12, 1901, [in a hut on the cliffs at St. John's, Newfoundland] that I placed a single earphone to my ear and started listening. The receiver on the table before me was very crude—a few coils and condensers and a coherer—no valves [vacuum tubes], no amplifiers, not even a crystal. I was at last on the point of putting the correctness of all my beliefs to test. ... [The] answer came at 12:30. ... Suddenly, about half past twelve there sounded the sharp click of the “tapper” ... Unmistakably, the three sharp clicks corresponding to three dots sounded in my ear. “Can you hear anything, Mr. Kemp?” I asked, handing the telephone to my assistant. Kemp heard the same thing as I. ... I knew then that I had been absolutely right in my calculations. The electric waves which were being sent out from Poldhu [Cornwall, England] had travelled the Atlantic, serenely ignoring the curvature of the earth which so many doubters considered a fatal obstacle. ... I knew that the day on which I should be able to send full messages without wires or cables across the Atlantic was not far distant.
Quoted in Degna Marconi, My Father, Marconi (2000), 93.
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It would seem at first sight as if the rapid expansion of the region of mathematics must be a source of danger to its future progress. Not only does the area widen but the subjects of study increase rapidly in number, and the work of the mathematician tends to become more and more specialized. It is, of course, merely a brilliant exaggeration to say that no mathematician is able to understand the work of any other mathematician, but it is certainly true that it is daily becoming more and more difficult for a mathematician to keep himself acquainted, even in a general way, with the progress of any of the branches of mathematics except those which form the field of his own labours. I believe, however, that the increasing extent of the territory of mathematics will always be counteracted by increased facilities in the means of communication. Additional knowledge opens to us new principles and methods which may conduct us with the greatest ease to results which previously were most difficult of access; and improvements in notation may exercise the most powerful effects both in the simplification and accessibility of a subject. It rests with the worker in mathematics not only to explore new truths, but to devise the language by which they may be discovered and expressed; and the genius of a great mathematician displays itself no less in the notation he invents for deciphering his subject than in the results attained. … I have great faith in the power of well-chosen notation to simplify complicated theories and to bring remote ones near and I think it is safe to predict that the increased knowledge of principles and the resulting improvements in the symbolic language of mathematics will always enable us to grapple satisfactorily with the difficulties arising from the mere extent of the subject.
In Presidential Address British Association for the Advancement of Science, Section A., (1890), Nature, 42, 466.
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