Equally Quotes (25 quotes)
A complete theory of evolution must acknowledge a balance between ‘external’ forces of environment imposing selection for local adaptation and ‘internal’ forces representing constraints of inheritance and development. Vavilov placed too much emphasis on internal constraints and downgraded the power of selection. But Western Darwinians have erred equally in practically ignoring (while acknowledging in theory) the limits placed on selection by structure and development–what Vavilov and the older biologists would have called ‘laws of form.’
A religion contradicting science and a science contradicting religion are equally false.
About the use of language: it is impossible to sharpen a pencil with a blunt axe. It is equally vain to try to do it with ten blunt axes instead.
All people dream, but not equally. Those who dream by night in the dusty recesses of their mind, wake in the morning to find that it was vanity. But the dreamers of the day are dangerous people, for they dream their dreams with open eyes, and make them come true.
And in acting thus he remains equally at ease whether the majority agree with him or he finds himself in a minority. For he has done what he could: he has expressed his convictions; and he is not master of the minds or hearts of others.
As we discern a fine line between crank and genius, so also (and unfortunately) we must acknowledge an equally graded trajectory from crank to demagogue. When people learn no tools of judgment and merely follow their hopes, the seeds of political manipulation are sown.
Before God we are all equally wise–and equally foolish.
For the sake of persons of ... different types, scientific truth should be presented in different forms, and should be regarded as equally scientific, whether it appears in the robust form and the vivid coloring of a physical illustration, or in the tenuity and paleness of a symbolic expression.
He adhered, with a severity most unusual in Indians resident in England, to the religious observances of his caste; but his religion was a matter of observance and not of intellectual conviction, and I remember well his telling me (much to my surprise) that all religions seemed to him more or less equally true.
If the flap of a butterfly’s wings can be instrumental in generating a tornado, it can equally well be instrumental in preventing a tornado.
In order to comprehend and fully control arithmetical concepts and methods of proof, a high degree of abstraction is necessary, and this condition has at times been charged against arithmetic as a fault. I am of the opinion that all other fields of knowledge require at least an equally high degree of abstraction as mathematics,—provided, that in these fields the foundations are also everywhere examined with the rigour and completeness which is actually necessary.
It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. We cannot win the weak by sharing our wealth with them. They feel our generosity as oppression. St. Vincent De Paul cautioned his disciples to deport themselves so that the poor “will forgive them the bread you give them.”
It is tautological to say that an organism is adapted to its environment. It is even tautological to say that an organism is physiologically adapted to its environment. However, just as in the case of many morphological characters, it is unwarranted to conclude that all aspects of the physiology of an organism have evolved in reference to a specific milieu. It is equally gratuitous to assume that an organism will inevitably show physiological specializations in its adaptation to a particular set of conditions. All that can be concluded is that the functional capacities of an organism are sufficient to have allowed persistence within its environment. On one hand, the history of an evolutionary line may place serious constraints upon the types of further physiological changes that are readily feasible. Some changes might require excessive restructuring of the genome or might involve maladaptive changes in related functions. On the other hand, a taxon which is successful in occupying a variety of environments may be less impressive in individual physiological capacities than one with a far more limited distribution.
Of several bodies all equally larger and distant, that most brightly illuminated will appear to the eye nearest and largest.
The ancestors of the higher animals must be regarded as one-celled beings, similar to the Amœbæ which at the present day occur in our rivers, pools, and lakes. The incontrovertible fact that each human individual develops from an egg, which, in common with those of all animals, is a simple cell, most clearly proves that the most remote ancestors of man were primordial animals of this sort, of a form equivalent to a simple cell. When, therefore, the theory of the animal descent of man is condemned as a “horrible, shocking, and immoral” doctrine, tho unalterable fact, which can be proved at any moment under the microscope, that the human egg is a simple cell, which is in no way different to those of other mammals, must equally be pronounced “horrible, shocking, and immoral.”
The antagonism between science and religion, about which we hear so much, appears to me purely factitious, fabricated on the one hand by short-sighted religious people, who confound theology with religion; and on the other by equally short-sighted scientific people who forget that science takes for its province only that which is susceptible of clear intellectual comprehension.
The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events–provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man’s actions are determined by necessity, external and internal, so that in God’s eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man’s ethical behavior should be based effectually on sympathy, education, and social tie s and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
The measure of the probability of an event is the ratio of the number of cases favourable to that event, to the total number of cases favourable or contrary, and all equally possible, or all of which have the same chance.
The real accomplishment of modern science and technology consists in taking ordinary men, informing them narrowly and deeply and then, through appropriate organization, arranging to have their knowledge combined with that of other specialized but equally ordinary men. This dispenses with the need for genius. The resulting performance, though less inspiring, is far more predictable.
The school of Plato has advanced the interests of the race as much through geometry as through philosophy. The modern engineer, the navigator, the astronomer, built on the truths which those early Greeks discovered in their purely speculative investigations. And if the poetry, statesmanship, oratory, and philosophy of our day owe much to Plato’s divine Dialogues, our commerce, our manufactures, and our science are equally indebted to his Conic Sections. Later instances may be abundantly quoted, to show that the labors of the mathematician have outlasted those of the statesman, and wrought mightier changes in the condition of the world. Not that we would rank the geometer above the patriot, but we claim that he is worthy of equal honor.
The universe contains vastly more order than Earth-life could ever demand. All those distant galaxies, irrelevant for our existence, seem as equally well ordered as our own.
This theme of mutually invisible life at widely differing scales bears an important implication for the ‘culture wars’ that supposedly now envelop our universities and our intellectual discourse in general ... One side of this false dichotomy features the postmodern relativists who argue that all culturally bound modes of perception must be equally valid, and that no factual truth therefore exists. The other side includes the benighted, old-fashioned realists who insist that flies truly have two wings, and that Shakespeare really did mean what he thought he was saying. The principle of scaling provides a resolution for the false parts of this silly dichotomy. Facts are facts and cannot be denied by any rational being. (Often, facts are also not at all easy to determine or specify–but this question raises different issues for another time.) Facts, however, may also be highly scale dependent–and the perceptions of one world may have no validity or expression in the domain of another. The one-page map of Maine cannot recognize the separate boulders of Acadia, but both provide equally valid representations of a factual coastline.
Unfortunately, the study of organic remains is beset with two evils, which, though of an opposite character, do not neutralize each other so much as at first sight might be anticipated: the one consisting of a strong desire to find similar organic remains in supposed equivalent deposits, even at great distances; the other being an equally strong inclination to discover new species, often as it would seem for the sole purpose of appending the apparently magical word nobis.
We do not associate the idea of antiquity with the ocean, nor wonder how it looked a thousand years ago, as we do of the land, for it was equally wild and unfathomable always.
When an hypothesis has come to birth in the mind, or gained footing there, it leads a life so far comparable with the life of an organism, as that it assimilates matter from the outside world only when it is like in kind with it and beneficial; and when contrarily, such matter is not like in kind but hurtful, the hypothesis, equally with the organism, throws it off, or, if forced to take it, gets rid of it again entirely.