“Normal science” means research firmly based upon one or more past scientific achievements, achievements that some particular scientific community acknowledges for a time as supplying the foundation for its further practice.

“Yes,” he said. “But these things (the solutions to problems in solid geometry such as the duplication of the cube) do not seem to have been discovered yet.” “There are two reasons for this,” I said. “Because no city holds these things in honour, they are investigated in a feeble way, since they are difficult; and the investigators need an overseer, since they will not find the solutions without one. First, it is hard to get such an overseer, and second, even if one did, as things are now those who investigate these things would not obey him, because of their arrogance. If however a whole city, which did hold these things in honour, were to oversee them communally, the investigators would be obedient, and when these problems were investigated continually and with eagerness, their solutions would become apparent.”

[A man] must learn to understand the motives of human beings, their illusions, and their sufferings human beings, their illusions, and their sufferings in order to acquire a proper relationship to individual fellow-men and to the community. These precious things … primarily constitutes and preserves culture. This is what I have in mind when I recommend the “humanities” as important, not just dry specialized knowledge in the fields of history and philosophy.

[May] this civic and social landmark [the Washington, D.C., Jewish Community Center] ... be a constant reminder of the inspiring service that has been rendered to civilization by men and women of the Jewish faith. May [visitors] recall the long array of those who have been eminent in statecraft, in science, in literature, in art, in the professions, in business, in finance, in philanthropy and in the spiritual life of the world.

[W]e might expect intelligent life and technological communities to have emerged in the universe billions of years ago. Given that human society is only a few thousand years old, and that human technological society is mere centuries old, the nature of a community with millions or even billions of years of technological and social progress cannot even be imagined. ... What would we make of a billion-year-old technological community?

A conflict arises when a religious community insists on the absolute truthfulness of all statements recorded in the Bible. This means an intervention on the part of religion into the sphere of science; this is where the struggle of the Church against the doctrines of Galileo and Darwin belongs. On the other hand, representatives of science have often made an attempt to arrive at fundamental judgments with respect to values and ends on the basis of scientific method, and in this way have set themselves in opposition to religion. These conflicts have all sprung from fatal errors.

A machine has value only as it produces more than it consumes—so check your value to the community.

A man’s value to the community depends primarily on how far his feelings, thoughts, and actions are directed towards promoting the good of his fellows. We call him good or bad according to how he stands in this matter. It looks at first sight as if our estimate of a man depended entirely on his social qualities.

A species is a reproductive community of populations (reproductively isolated from others) that occupies a specific niche in nature.

Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beaut y, and justice has preserved me from feeling isolated.

Anthropology is the study of human beings as creatures of society. It fastens its attention upon those physical characteristics and industrial techniques, those conventions and values, which distinguish one community from all others that belong to a different tradition.

As in political revolutions, so in paradigm choice—there is no standard higher than the assent of the relevant community... this issue of paradigm choice can never be unequivocally settled by logic and experiment alone.

As man advances in civilisation, and small tribes are united into larger communities, the simplest reason would tell each individual that he ought to extend his social instincts and sympathies to all the members of the same nation, though personally unknown to him. This point being once reached, there is only an artificial barrier to prevent his sympathies extending to the men of all nations and races.

As one of the elder members of the community of integrative biologists, I am overwhelmingly aware that during this continuing intellectual revolution, seniority is more likely to be correlated with obsolescence than with wisdom.

At the origin, the [space travel] pioneers of the greatest adventure of all times were motivated by the drive to explore, by the pure spirit of conquest, by the lofty desire to open up new fields to human genius. … From their exceptional journeys, they all came back with the revelation of beauty. Beauty of the black sky, beauty and variety of our planet, beauty of the Earth seen from the Moon, girdled by a scintillating belt of equatorial thunderstorms. They all emphasize that our planet is one, that borderlines are artificial, that humankind is one single community on board spaceship Earth. They all insist that this fragile gem is at our mercy and that we must all endeavor to protect it.

Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.

Conservation is getting nowhere because it is incompatible with our Abrahamic concept of land. We abuse land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect. There is no other way for land to survive the impact of mechanized man, nor for us to reap from it the esthetic harvest it is capable, under science, of contributing to culture.

Debunking bad science should be constant obligation of the science community, even if it takes time away from serious research or seems to be a losing battle. One takes comfort from the fact there is no Gresham’s laws in science. In the long run, good science drives out bad.

Disease is largely a removable evil. It continues to afflict humanity, not only because of incomplete knowledge of its causes and lack of individual and public hygiene, but also because it is extensively fostered by harsh economic and industrial conditions and by wretched housing in congested communities. ... The reduction of the death rate is the principal statistical expression and index of human social progress. It means the saving and lengthening of lives of thousands of citizens, the extension of the vigorous working period well into old age, and the prevention of inefficiency, misery, and suffering. These advances can be made by organized social effort. Public health is purchasable. (1911)

Does it mean, if you don’t understand something, and the community of physicists don’t understand it, that means God did it? Is that how you want to play this game? Because if it is, here’s a list of the things in the past that the physicists—at the time—didn’t understand … [but now we do understand.] If that’s how you want to invoke your evidence for God, then God is an ever-receding pocket of scientific ignorance, that’s getting smaller and smaller and smaller, as time moves on. So just be ready for that to happen, if that’s how you want to come at the problem. That’s simply the “God of the Gaps” argument that’s been around for ever.

Environment counts for a great deal. A man’s particular idea may have no chance for growth or encouragement in his community. Real success is denied that man, until he finds a proper environment.

Everyone is aware of the difficult and menacing situation in which human society–shrunk into one community with a common fate–now finds itself, but only a few act accordingly. Most people go on living their every-day life: half frightened, half indifferent, they behold the ghostly tragicomedy which is being performed on the international stage before the eyes and ears of the world. But on that stage, on which the actors under the floodlights play their ordained parts, our fate of tomorrow, life or death of the nations, is being decided.

Food is the burning question in animal society, and the whole structure and activities of the community are dependent upon questions of food-supply.

For the environmentalists, The Space Option is the ultimate environmental solution. For the Cornucopians, it is the technological fix that they are relying on. For the hard core space community, the obvious by-product would be the eventual exploration and settlement of the solar system. For most of humanity however, the ultimate benefit is having a realistic hope in a future with possibilities.... If our species does not soon embrace this unique opportunity with sufficient commitment, it may miss its one and only chance to do so. Humanity could soon be overwhelmed by one or more of the many challenges it now faces. The window of opportunity is closing as fast as the population is increasing. Our future will be either a Space Age or a Stone Age.

Forests and trees make significant direct contributions to the nutrition of poor households ... [as] rural communities in Central Africa obtained a critical portion of protein and fat in their diets through hunting wildlife from in and around forests. The five to six million tonnes of bushmeat eaten yearly in the Congo Basin is roughly equal to the total amount of beef produced annually in Brazil – without the accompanying need to clear huge swathes of forest for cattle.

Groups do not have experiences except insofar as all their members do. And there are no experiences... that all the members of a scientific community must share in the course of a [scientific] revolution. Revolutions should be described not in terms of group experience but in terms of the varied experiences of individual group members. Indeed, that variety itself turns out to play an essential role in the evolution of scientific knowledge.

Humans everywhere share the same goals when the context is large enough. And the study of the Cosmos provides the largest possible context … . If a human disagrees with you, let him live. In a hundred billion galaxies, you will not find another … . If we are to survive, our loyalties must be broadened further, to include the whole human community, the entire planet Earth.

I … object to dividing the study of living processes into botany, zoology, and microbiology because by any such arrangement, the interrelations within the biological community get lost. Corals cannot be studied without reference to the algae that live with them; flowering plants without the insects that pollinate them; grasslands without the grazing mammals.

I call upon the scientific community in our country, those who gave us nuclear weapons, to turn their great talents now to the cause of mankind and world peace, to give us the means of rendering those nuclear weapons impotent and obsolete.
About his proposed Strategic Defense Initiative, later to be known as 'Star Wars.')

I felt an awesome responsibility, and I took the responsibility very seriously, of being a role model and opening another door to black Americans, but the important thing is not that I am black, but that I did a good job as a scientist and an astronaut. There will be black astronauts flying in later missions … and they, too, will be people who excel, not simply who are black … who can ably represent their people, their communities, their country.

I uphold my own rights, and therefore I also recognize the rights of others. This is the principle I act upon in life, in politics and in science. We owe it to ourselves to defend our rights, for it is the only guarantee for our individual development, and for our influence upon the community at large. Such a defence is no act of vain ambition, and it involves no renunciation of purely scientific aims. For, if we would serve science, we must extend her limits, not only as far as our own knowledge is concerned, but in the estimation of others.

If in a community of the blind one man suddenly received the gift of sight, he would have much to tell which would not be at all scientific.

If in a given community unchecked popular rule means unlimited waste and destruction of the natural resources—soil, fertility, waterpower, forests, game, wild-life generally—which by right belong as much to subsequent generations as to the present generation, then it is sure proof that the present generation is not yet really fit for self-control, that it is not yet really fit to exercise the high and responsible privilege of a rule which shall be both by the people and for the people. The term “for the people” must always include the people unborn as well as the people now alive, or the democratic ideal is not realized.

If we define 'thought collective' as a community of persons mutually exchanging ideas or maintaining intellectual interaction, we will find by implication that it also provides the special 'carrier' for the historical development of any field of thought, as well as for the given stock of knowledge and level of culture. This we have designated thought style.

If we would indicate an idea … striving to remove the barriers which prejudice and limited views of every kind have erected among men, and to treat all mankind, without reference to religion, nation, or color, as one fraternity, one great community, fitted for the attainment of one object, the unrestrained development of the physical powers. This is the ultimate and highest aim of society.

In my considered opinion the peer review system, in which proposals rather than proposers are reviewed, is the greatest disaster visited upon the scientific community in this century. No group of peers would have approved my building the 72-inch bubble chamber. Even Ernest Lawrence told me he thought I was making a big mistake. He supported me because he knew my track record was good. I believe that U.S. science could recover from the stultifying effects of decades of misguided peer reviewing if we returned to the tried-and-true method of evaluating experimenters rather than experimental proposals. Many people will say that my ideas are elitist, and I certainly agree. The alternative is the egalitarianism that we now practice and I’ve seen nearly kill basic science in the USSR and in the People's Republic of China.

In the early days of dealing with climate change, I wouldn’t go out on a limb one way or another, because I don’t have the qualifications there. But I do have the qualifications to measure the scientific community and see what the consensus is about climate change. I remember the moment when I suddenly thought it was incontrovertible. There was a lecture given by a distinguished American expert in atmospheric science and he showed a series of graphs about the temperature changes in the upper atmosphere. He plotted time against population growth and industrialisation. It was incontrovertible, and once you think it’s really totally incontrovertible, then you have a responsibility to say so.

Induction is the process of generalizing from our known and limited experience, and framing wider rules for the future than we have been able to test fully. At its simplest, then, an induction is a habit or an adaptation—the habit of expecting tomorrow’s weather to be like today’s, the adaptation to the unwritten conventions of community life.

It is our great collective misfortune that the scientific community made its decisive diagnosis of the climate threat at the precise moment when an elite minority was enjoying more unfettered political, cultural, and intellectual power than at any point since the 1920s.

It is the duty of every man of good will to strive steadfastly in his own little world to make this teaching of pure humanity a living force, so far as he can. If he makes an honest attempt in this direction without being crushed and trampled under foot by his contemporaries, he may consider himself and the community to which he belongs lucky.

It is the triumph of civilization that at last communities have obtained such a mastery over natural laws that they drive and control them. The winds, the water, electricity, all aliens that in their wild form were dangerous, are now controlled by human will, and are made useful servants.

Its [science’s] goal is to find out how the world works, to seek what regularities there may be, to penetrate to the connections of things—from subatomic particles, which may be the constituents of all matter, to living organisms, the human social community, and thence to the cosmos as a whole.

Leopold’s Golden Rule of Ecology: A thing is right when it tends to preserve the integrity, stability and beauty of the biotic community. It is wrong when it tends otherwise.

Listen to the community: it’s defining its own problems, and may well know what to do about them.

Medical education does not exist to provide student with a way of making a living, but to ensure the health of the community.

Modern tree communities in Amazonia are structured to an important extent by a long history of plant domestication by Amazonian peoples.

Most of the arts, as painting, sculpture, and music, have emotional appeal to the general public. This is because these arts can be experienced by some one or more of our senses. Such is not true of the art of mathematics; this art can be appreciated only by mathematicians, and to become a mathematician requires a long period of intensive training. The community of mathematicians is similar to an imaginary community of musical composers whose only satisfaction is obtained by the interchange among themselves of the musical scores they compose.

My greatest hope for a future without another Deepwater Horizon disaster lies in our schools, living rooms and community centers, not in boardrooms, political chambers and big industry. If this happens again, we won’t have the luxury of the unknown to shield us from answering “Why?”

My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced lack of need for direct contact with other human beings and human communities.

Never regard study as a duty, but as the enviable opportunity to learn to know the liberating influence of beauty in the realm of the spirit for your own personal joy and to the profit of the community to which your later work belongs.

New scientific ideas never spring from a communal body, however organized, but rather from the head of an individually inspired researcher who struggles with his problems in lonely thought and unites all his thought on one single point which is his whole world for the moment.

Nobody knows more than a tiny fragment of science well enough to judge its validity and value at first hand. For the rest he has to rely on views accepted at second hand on the authority of a community of people accredited as scientists. But this accrediting depends in its turn on a complex organization. For each member of the community can judge at first hand only a small number of his fellow members, and yet eventually each is accredited by all. What happens is that each recognizes as scientists a number of others by whom he is recognized as such in return, and these relations form chains which transmit these mutual recognitions at second hand through the whole community. This is how each member becomes directly or indirectly accredited by all. The system extends into the past. Its members recognize the same set of persons as their masters and derive from this allegiance a common tradition, of which each carries on a particular strand.

Not enough of our society is trained how to understand and interpret quantitative information. This activity is a centerpiece of science literacy to which we should all strive—the future health, wealth, and security of our democracy depend on it. Until that is achieved, we are at risk of making under-informed decisions that affect ourselves, our communities, our country, and even the world.

Not only is science fiction an idea of tremendous import, but it is to be an important factor in making the world a better place to live in, through educating the public to the possibilities of science and the influence of science on life which, even today, are not appreciated byu the man on the street. ... If every man, woman, boy and girl, could be induced to read science fiction right along, there would certainly be a great resulting benefit to the community, in that the educational standards of its people would be raised tremendously. Science fiction would make people happier, give them a broader understanding of the world, make tham more tolerant.

Nuclear energy and foreign policy cannot coexist on the planet. The more deep the secret, the greater the determination of every nation to discover and exploit it. Nuclear energy insists on global government, on law, on order, and on the willingness of the community to take the responsibility for the acts of the individual. And to what end? Why, for liberty, first of blessings. Soldier, we await you, and if the

One has a feeling that one has a kind of home in this timeless community of human beings that strive for truth ... I have always believed that Jesus meant by the Kingdom of God the small group scattered all through time of intellectually and ethically valuable people.

One should guard against inculcating a young man with the idea that success is the aim of life, for a successful man normally receives from his peers an incomparably greater portion than the services he has been able to render them deserve. The value of a man resides in what he gives and not in what he is capable of receiving. The most important motive for study at school, at the university, and in life is the pleasure of working and thereby obtaining results which will serve the community. The most important task for our educators is to awaken and encourage these psychological forces in a young man {or woman}. Such a basis alone can lead to the joy of possessing one of the most precious assets in the world - knowledge or artistic skill.

One should guard against preaching to the young man success in the customary sense as the aim in life. ... The most important motive for work in school and in life is pleasure in work, pleasure in its result, and the knowledge of the value of the result to the community.

One will weave the canvas; another will fell a tree by the light of his ax. Yet another will forge nails, and there will be others who observe the stars to learn how to navigate. And yet all will be as one. Building a boat isn’t about weaving canvas, forging nails, or reading the sky. It’s about giving a shared taste for the sea, by the light of which you will see nothing contradictory but rather a community of love.

Only the individual can think, and thereby create new values for society–nay, even set up new moral standards to which the life of the community conforms. Without creative, independently thinking and judging personalities the upward development of society is as unthinkable as the development of the individual personality without the nourishing soil of the community.

Physical science enjoys the distinction of being the most fundamental of the experimental sciences, and its laws are obeyed universally, so far as is known, not merely by inanimate things, but also by living organisms, in their minutest parts, as single individuals, and also as whole communities. It results from this that, however complicated a series of phenomena may be and however many other sciences may enter into its complete presentation, the purely physical aspect, or the application of the known laws of matter and energy, can always be legitimately separated from the other aspects.

Primordial communities of bacteria were elaborately interwoven by communication links. … These turned a colony into a collective processor… The resulting learning machine was so ingenious that Eshel Ben-Jacob has called its modern bacterial counterpart a “creative web.”

Public health is purchasable. Within a few natural and important limitations any community can determine its own health.

Science and technology, and the various forms of art, all unite humanity in a single and interconnected system. As science progresses, the worldwide cooperation of scientists and technologists becomes more and more of a special and distinct intellectual community of friendship, in which, in place of antagonism, there is growing up a mutually advantageous sharing of work, a coordination of efforts, a common language for the exchange of information, and a solidarity, which are in many cases independent of the social and political differences of individual states.

Science is no longer what one man says. The likes of Newton, Pascal and Einstein may live again. But the need for intense specialization has combined with the need for huge facilities to make group work imperative. Los Alamos, Brookhaven, and the Institute for Advanced Studies are symbols of the change. The world of science is no longer a world of lonely geniuses. It is a collection of communities.

Scientists tend to be skeptical, but the weakness of the community of science is that it tends to move into preformed establishment modes that say this is the only way of doing science, the only valid view.

Significant inventions are not mere accidents. The erroneous view [that they are] is widely held, and it is one that the scientific and technical community, unfortunately, has done little to dispel. Happenstance usually plays a part, to be sure, but there is much more to invention than the popular notion of a bolt out of the blue. Knowledge in depth and in breadth are virtual prerequisites. Unless the mind is thoroughly charged beforehand, the proverbial spark of genius, if it should manifest itself, probably will find nothing to ignite.

Sooner or later for good or ill, a united mankind, equipped with science and power, will probably turn its attention to the other planets, not only for economic exploitation, but also as possible homes for man... The goal for the solar system would seem to be that it should become an interplanetary community of very diverse worlds... each contributing to the common experience its characteristic view of the universe. Through the pooling of this wealth of experience, through this “commonwealth of worlds,” new levels of mental and spiritual development should become possible, levels at present quite inconceivable to man.

That land is a community is the basic concept of ecology, but that land is to be loved and respected is an extension of ethics. That land yields a cultural harvest is a fact long known, but latterly often forgotten.

The attitude of the intellectual community toward America is shaped not by the creative few but by the many who for one reason or another cannot transmute their dissatisfaction into a creative impulse, and cannot acquire a sense of uniqueness and of growth by developing and expressing their capacities and talents. There is nothing in contemporary America that can cure or alleviate their chronic frustration. They want power, lordship, and opportunities for imposing action. Even if we should banish poverty from the land, lift up the Negro to true equality, withdraw from Vietnam, and give half of the national income as foreign aid, they will still see America as an air-conditioned nightmare unfit for them to live in.

The century after the Civil War was to be an Age of Revolution—of countless, little-noticed revolutions, which occurred not in the halls of legislatures or on battlefields or on the barricades but in homes and farms and factories and schools and stores, across the landscape and in the air—so little noticed because they came so swiftly, because they touched Americans everywhere and every day. Not merely the continent but human experience itself, the very meaning of community, of time and space, of present and future, was being revised again and again, a new democratic world was being invented and was being discovered by Americans wherever they lived.

The constructions of the mathematical mind are at the same time free and necessary. The individual mathematician feels free to define his notions and set up his axioms as he pleases. But the question is will he get his fellow-mathematician interested in the constructs of his imagination. We cannot help the feeling that certain mathematical structures which have evolved through the combined efforts of the mathematical community bear the stamp of a necessity not affected by the accidents of their historical birth. Everybody who looks at the spectacle of modern algebra will be struck by this complementarity of freedom and necessity.

The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor–not by force, but on the whole in faithful compliance with legally established rules.

The habitat of an organism is the place where it lives, or the place where one would go to find it. The ecological niche, on the other hand, is the position or status of an organism within its community and ecosystem resulting from the organism’s structural adaptations, physiological responses and specific behavior (inherited and/or learned). The ecological niche of an organism depends not only on where it lives, but also on what it does. By analogy, it may be said that the habitat is the organism’s ‘address,’ and the niche is its ‘profession,’ biologically speaking.

The historian of science may be tempted to claim that when paradigms change, the world itself changes with them. Led by a new paradigm, scientists adopt new instruments and look in new places. even more important, during revolutions, scientists see new and different things when looking with familiar instruments in places they have looked before. It is rather as if the professional community had been suddenly transported to another planet where familiar objects are seen in a different light and are joined by unfamiliar ones as well.

The Historic Method may be described as the comparison of the forms of an idea, or a usage, or a belief, at any given time, with the earlier forms from which they were evolved, or the later forms into which they were developed and the establishment from such a comparison, of an ascending and descending order among the facts. It consists in the explanation of existing parts in the frame of society by connecting them with corresponding parts in some earlier frame; in the identification of present forms in the past, and past forms in the present. Its main process is the detection of corresponding customs, opinions, laws, beliefs, among different communities, and a grouping of them into general classes with reference to some one common feature. It is a certain way of seeking answers to various questions of origin, resting on the same general doctrine of evolution, applied to moral and social forms, as that which is being applied with so much ingenuity to the series of organic matter.

The idea that we shall be welcomed as new members into the galactic community is as unlikely as the idea that the oyster will be welcomed as a new member into the human community. We're probably not even edible.

The life history of the individual is first and foremost an accommodation to the patterns and standards traditionally handed down in his community. From the moment of birth the customs into which he is born shape his experience and behavior.

The maintenance of biological diversity requires special measures that extend far beyond the establishment of nature reserves. Several reasons for this stand out. Existing reserves have been selected according to a number of criteria, including the desire to protect nature, scenery, and watersheds, and to promote cultural values and recreational opportunities. The actual requirements of individual species, populations, and communities have seldom been known, nor has the available information always been employed in site selection and planning for nature reserves. The use of lands surrounding nature reserves has typically been inimical to conservation, since it has usually involved heavy use of pesticides, industrial development, and the presence of human settlements in which fire, hunting, and firewood gathering feature as elements of the local economy.

The moral attitudes of a people that is supported by religion need always aim at preserving and promoting the sanity and vitality of the community and its individuals, since otherwise this community is bound to perish. A people that were to honor falsehood, defamation, fraud, and murder would be unable, indeed, to subsist for very long.

The nineteenth century will ever be known as the one in which the influences of science were first fully realised in civilised communities; the scientific progress was so gigantic that it seems rash to predict that any of its successors can be more important in the life of any nation.

The only level of the hierarchy [of biological communities] that is both necessary and sufficient to meet all objectives is the ecosystem or some higher-level approach. The strategy selected should not only ensure the conservation of spotted owls, but all the intricate linkages that are associated with natural populations of spotted owls in naturally functioning ecosystems. Many of these are as yet unknown.

The open society, the unrestricted access to knowledge, the unplanned and uninhibited association of men for its furtherance—these are what may make a vast, complex, ever growing, ever changing, ever more specialized and expert technological world, nevertheless a world of human community.

The personal adventures of a geologist would form an amusing narrative. He is trudging along, dusty and weather­beaten, with his wallet at his back, and his hammer on his shoulder, and he is taken for a stone-mason travelling in search of work. In mining-countries, he is supposed to be in quest of mines, and receives many tempting offers of shares in the ‘Wheel Dream’, or the ‘Golden Venture’;—he has been watched as a smuggler; it is well if he has not been committed as a vagrant, or apprehended as a spy, for he has been refused admittance to an inn, or has been ushered into the room appropriated to ostlers and postilions. When his fame has spread among the more enlightened part of the community of a district which he has been exploring, and inquiries are made of the peasantry as to the habits and pursuits of the great philosopher who has been among them, and with whom they have become familiar, it is found that the importance attached by him to shells and stones, and such like trumpery, is looked upon as a species of derangement, but they speak with delight of his affability, sprightliness, and good-humour. They respect the strength of his arm, and the weight of his hammer, as they point to marks which he inflicted on the rocks, and they recount with wonder his pedestrian performances, and the voracious appetite with which, at the close of a long day’s work he would devour the coarsest food that was set before him.

The preeminent transnational community in our culture is science. With the release of nuclear energy in the first half of the twentieth century that model commonwealth decisively challenged the power of the nation-state.

The resolution of revolutions is selection by conflict within the scientific community of the fittest way to practice future science. The net result of a sequence of such revolutionary selections, separated by periods of normal research, is the wonderfully adapted set of instruments we call modern scientific knowledge.

The scientist or engineer—like every other human being bears also the responsibility of being a useful member of his community... and should speak on issues which can be addressed with competence—including joining hands with other citizens

The subject matter of the scientist is a crowd of natural events at all times; he presupposes that this crowd is not real but apparent, and seeks to discover the true place of events in the system of nature. The subject matter of the poet is a crowd of historical occasions of feeling recollected from the past; he presupposes that this crowd is real but should not be, and seeks to transform it into a community. Both science and art are primarily spiritual activities, whatever practical applications may be derived from their results. Disorder, lack of meaning, are spiritual not physical discomforts, order and sense spiritual not physical satisfactions.

The term ‘community’ implies a diversity but at the same time a certain organized uniformity in the units. The units are the many individual plants that occur in every community, whether this be a beech-forest, a meadow, or a heath. Uniformity is established when certain atmospheric, terrestrial, and any of the other factors discussed in Section I are co-operating, and appears either because a certain, defined economy makes its impress on the community as a whole, or because a number of different growth-forms are combined to form a single aggregate which has a definite and constant guise.

The tiny creatures of the undergrowth were the first creatures of any kind to colonise the land. They established the foundations of the land’s ecosystems and were able to transcend the limitations of their small size by banding together in huge communities of millions.

The whole biological community needs to be talking to one another so that people can get a comprehension of the turmoil in which our planet is involved at the moment, which is a biological turmoil above anything else.

The world of organisms, of animals and plants, is built up of individuals. I like to think, then, of natural history as the study of life at the level of the individual—of what plants and animals do, how they react to each other and their environment, how they are organized into larger groupings like populations and communities.

There is a theory that creativity arises when individuals are out of sync with their environment. To put it simply, people who fit in with their communities have insufficient motivation to risk their psyches in creating something truly new, while those who are out of sync are driven by the constant need to prove their worth.

There is as much difference between a collection of mentally free citizens and a community molded by modern methods of propaganda as there is between a heap of raw materials and a battleship.

There is no more potent antidote to the corroding influence of mammon than the presence in the community of a body of men devoted to science, living for investigation and caring nothing for the lust of the eyes and the pride of life.

There may be frugality which is not economy. A community, that withholds the means of education from its children, withholds the bread of life and starves their souls.

This is a moment to seize. The kaleidoscope has been shaken. The pieces are in flux. Soon they will settle again. Before they do, let us re-order this world around us. Today, humankind has the science and technology to destroy itself or to provide prosperity to all. Yet science can’t make that choice for us. Only the moral power of a world acting as a community can.

This new power, which has proved itself to be such a terrifying weapon of destruction, is harnessed for the first time for the common good of our community. [Upon opening Calder Hall nuclear power station in 1956.]

This sounds simple: do we not already sing our love for and obligation to the land of the free and the home of the brave? Yes, but just what and whom do we love? Certainly not the soil, which we are sending helter-skelter downriver. Certainly not the waters, which we assume have no function except to turn turbines, float barges, and carry off sewage. Certainly not the plants, of which we exterminate whole communities without batting an eye. Certainly not the animals, of which we have already extirpated many of the largest and most beautiful species.

Two lights for guidance. The first, our little glowing atom of community, with all that it signifies. The second, the cold light of the stars, symbol of the hypercosmical reality, with its crystal ecstasy. Strange that in this light, in which even the dearest love is frostily asserted, and even the possible defeat of our half-waking world is contemplated without remission of praise, the human crisis does not lose but gains significance. Strange, that it seems more, not less, urgent to play some part in this struggle, this brief effort of animalcules striving to win for their race some increase of lucidity before the ultimate darkness.

We are at that very point in time when a four-hundred-year-old age is rattling in its deathbed and another is struggling to be born. A shifting of culture, science, society and institutions enormously greater and swifter than the world has ever experienced. Ahead, lies the possibility of regeneration of individuality, liberty, community and ethics such as the world has never known, and a harmony with nature, with one another and with the divine intelligence such as the world has always dreamed.

We are looking to brands for poetry and for spirituality, because we’re not getting those things from our communities or from each other.

We find that whole communities suddenly fix their minds upon one object, and go mad in its pursuit; that millions of people become simultaneously impressed with one delusion, and run after it, till their attention is caught by some new folly more captivating than the first.

We must be part not only of the human community, but of the whole community; we must acknowledge some sort of oneness not only with our neighbors, our countrymen and our civilization but also some respect for the natural as well as for the man-made community. Ours is not only “one world” in the sense usually implied by that term. It is also “one earth”. Without some acknowledgement of that fact, men can no more live successfully than they can if they refuse to admit the political and economic interdependency of the various sections of the civilized world. It is not a sentimental but a grimly literal fact that unless we share this terrestrial globe with creatures other than ourselves, we shall not be able to live on it for long.

We want them to use the education to be leaders in their community with an understanding of ecology and conservation for the wild outdoors far beyond their legislators back home. We expect these people to he a grain of sand on the beach of future leadership.

Well, it [evolution] is a theory, it is a scientific theory only, and it has in recent years been challenged in the world of science and is not yet believed in the scientific community to be as infallible as it once was believed. But if it was going to be taught in the schools, then I think that also the biblical theory of creation, which is not a theory but the biblical story of creation, should also be taught.

When a community or species has no known worth or other economic value to humanity, it is as dishonest and unwise to trump up weak resource values for it as it is unnecessary to abandon the effort to conserve it.

While the easiest way in metaphysics is to condemn all metaphysics as nonsense, the easiest way in morals is to elevate the common practice of the community into a moral absolute.

While we maintain the unity of the human species, we at the same time repel the depressing assumption of superior and inferior races of men. There are nations more susceptible of cultivation, more highly civilized, more enobled by mental cultivation than others, but none in themselves nobler than others. All are in like degree designed for freedom; a freedom which, in the ruder conditions of society, belongs only to the individual, but which, in social states enjoying political institutions, appertains as a right to the whole body of the community.

With highly civilised nations continued progress depends in a subordinate degree on natural selection; for such nations do not supplant and exterminate one another as do savage tribes. Nevertheless the more intelligent members within the same community will succeed better in the long run than the inferior, and leave a more numerous progeny, and this is a form of natural selection.

Yet I also appreciate that we cannot win this battle to save species and environments without forging an emotional bond between ourselves and nature as well–for we will not fight to save what we do not love (but only appreciate in some abstract sense). So let them all continue–the films, the books, the television programs, the zoos, the little half acre of ecological preserve in any community, the primary school lessons, the museum demonstrations, even ... the 6:00 A.M. bird walks. Let them continue and expand because we must have visceral contact in order to love. We really must make room for nature in our hearts.