Faith Quotes (209 quotes)
… There can be no doubt about faith and not reason being the ultima ratio. Even Euclid, who has laid himself as little open to the charge of credulity as any writer who ever lived, cannot get beyond this. He has no demonstrable first premise. He requires postulates and axioms which transcend demonstration, and without which he can do nothing. His superstructure indeed is demonstration, but his ground his faith. Nor again can he get further than telling a man he is a fool if he persists in differing from him. He says “which is absurd,” and declines to discuss the matter further. Faith and authority, therefore, prove to be as necessary for him as for anyone else.
’Tis a short sight to limit our faith in laws to those of gravity, of chemistry, of botany, and so forth. Those laws do not stop where our eyes lose them, but push the same geometry and chemistry up into the invisible plane of social and rational life, so that, look where we will, in a boy's game, or in the strifes of races, a perfect reaction, a perpetual judgment keeps watch and ward.
“Faith” as an imperative is a veto against science—in praxi, it means lies at any price.
“Faith” is a fine invention
When Gentlemen can see—
But Microscopes are prudent
In an Emergency.
When Gentlemen can see—
But Microscopes are prudent
In an Emergency.
“I should have more faith,” he said; “I ought to know by this time that when a fact appears opposed to a long train of deductions it invariably proves to be capable of bearing some other interpretation.”
[Certain students] suppose that because science has penetrated the structure of the atom it can solve all the problems of the universe. ... They are known in every ... college as the most insufferable, cocksure know-it-alls. If you want to talk to them about poetry, they are likely to reply that the "emotive response" to poetry is only a conditioned reflex .... If they go on to be professional scientists, their sharp corners are rubbed down, but they undergo no fundamental change. They most decidedly are not set apart from the others by their intellectual integrity and faith, and their patient humility in front of the facts of nature.... They are uneducated, in the fullest sense of the word, and they certainly are no advertisement for the claims of science teachers.
[I]t is truth alone—scientific, established, proved, and rational truth—which is capable of satisfying nowadays the awakened minds of all classes. We may still say perhaps, 'faith governs the world,'—but the faith of the present is no longer in revelation or in the priest—it is in reason and in science.
[Magic] enables man to carry out with confidence his important tasks, to maintain his poise and his mental integrity in fits of anger, in the throes of hate, of unrequited love, of despair and anxiety. The function of magic is to ritualize man's optimism, to enhance his faith in the victory of hope over fear. Magic expresses the greater value for man of confidence over doubt, of steadfastness over vacillation, of optimism over pessimism.
[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.
[Reading a cartoon story,] the boy favored reading over reality. Adults might have characterized him in any number of negative ways—as uninquisitive, uninvolved, apathetic about the world around him and his place in it. I’ve often wondered: Are many adults much different when they read the scriptures of their respective faiths?
[Reply to a lady enquiring: “Have we lost faith?”] Certainly not, but we have only transferred it from God to the General Medical Council.
[The religion of science was] an implicit faith that by the methods of physical science, and by these methods alone, could be solved all the problems arising out of the relation of man to man and of man towards the universe.
[The Royal Society] is quite simply the voice of science in Britain. It is intellectually rigorous, not afraid to be outspoken on controversial issues such as climate change, but it is not aggressively secular either, insisting on a single view of the world. In fact, there are plenty of eminent scientists – Robert Winston, for instance – who are also men of faith.
[W]e have made a thing, a most terrible weapon, that has altered abruptly and profoundly the nature of the world. We have made a thing that, by all standards of the world we grew up in, is an evil thing. And by doing so, by our participation in making it possible to make these things, we have raised again the question of whether science is good for man, of whether it is good to learn about the world, to try to understand it, to try to control it, to help give to the world of men increased insight, increased power. Because we are scientists, we must say an unalterable yes to these questions; it is our faith and our commitment, seldom made explicit, even more seldom challenged, that knowledge is a good in itself, knowledge and such power as must come with it.
The Mighty Task is Done
At last the mighty task is done;
Resplendent in the western sun
The Bridge looms mountain high;
Its titan piers grip ocean floor,
Its great steel arms link shore with shore,
Its towers pierce the sky.
On its broad decks in rightful pride,
The world in swift parade shall ride,
Throughout all time to be;
Beneath, fleet ships from every port,
Vast landlocked bay, historic fort,
And dwarfing all the sea.
To north, the Redwood Empires gates;
To south, a happy playground waits,
In Rapturous appeal;
Here nature, free since time began,
Yields to the restless moods of man,
Accepts his bonds of steel.
Launched midst a thousand hopes and fears,
Damned by a thousand hostile sneers,
Yet Neer its course was stayed,
But ask of those who met the foe
Who stood alone when faith was low,
Ask them the price they paid.
Ask of the steel, each strut and wire,
Ask of the searching, purging fire,
That marked their natal hour;
Ask of the mind, the hand, the heart,
Ask of each single, stalwart part,
What gave it force and power.
An Honored cause and nobly fought
And that which they so bravely wrought,
Now glorifies their deed,
No selfish urge shall stain its life,
Nor envy, greed, intrigue, nor strife,
Nor false, ignoble creed.
High overhead its lights shall gleam,
Far, far below lifes restless stream,
Unceasingly shall flow;
For this was spun its lithe fine form,
To fear not war, nor time, nor storm,
For Fate had meant it so.
At last the mighty task is done;
Resplendent in the western sun
The Bridge looms mountain high;
Its titan piers grip ocean floor,
Its great steel arms link shore with shore,
Its towers pierce the sky.
On its broad decks in rightful pride,
The world in swift parade shall ride,
Throughout all time to be;
Beneath, fleet ships from every port,
Vast landlocked bay, historic fort,
And dwarfing all the sea.
To north, the Redwood Empires gates;
To south, a happy playground waits,
In Rapturous appeal;
Here nature, free since time began,
Yields to the restless moods of man,
Accepts his bonds of steel.
Launched midst a thousand hopes and fears,
Damned by a thousand hostile sneers,
Yet Neer its course was stayed,
But ask of those who met the foe
Who stood alone when faith was low,
Ask them the price they paid.
Ask of the steel, each strut and wire,
Ask of the searching, purging fire,
That marked their natal hour;
Ask of the mind, the hand, the heart,
Ask of each single, stalwart part,
What gave it force and power.
An Honored cause and nobly fought
And that which they so bravely wrought,
Now glorifies their deed,
No selfish urge shall stain its life,
Nor envy, greed, intrigue, nor strife,
Nor false, ignoble creed.
High overhead its lights shall gleam,
Far, far below lifes restless stream,
Unceasingly shall flow;
For this was spun its lithe fine form,
To fear not war, nor time, nor storm,
For Fate had meant it so.
Il n'y a qu'un demi-siècle, un orateur chrétien, se défiant des hommes de la science leur disait: 'Arrêtez-vous enfin, et ne creusez pas jusqu'aux enfers.' Aujourd'hui, Messieurs, rassurés sur l'inébranlable constance de notre foi, nous vous disons: creusez, creusez encore; plus vous descendrez, plus vous rapprocherez du grand mystère de l'impuissance de l'homme et de la vérité de la religion. Creusez donc, creusez toujours,mundum tradidit disputationibus eorum; et quand la science aura donné son dernier coup de marteau sur les fondements de la terre, vous pourrez à la lueur du feu qu'il fera jaillir, lire encore l'idée de Dieu et contempler l'empreinte de sa main.
Only a half-century ago, a Christian speaker, mistrustful of men of science told them: 'Stop finally, and do not dig to hell.' Today, gentlemen, reassured about the steadfastness of our unshakeable faith, we say: dig, dig again; the further down you, the closer you come to the great mystery of the impotence of man and truth of religion. So dig, always dig: and when science has stuck its final hammer blow on the bosom of the earth, you will be able to ignite a burst of light, read furthermore the mind of God and contemplate the imprint of His hand.
Only a half-century ago, a Christian speaker, mistrustful of men of science told them: 'Stop finally, and do not dig to hell.' Today, gentlemen, reassured about the steadfastness of our unshakeable faith, we say: dig, dig again; the further down you, the closer you come to the great mystery of the impotence of man and truth of religion. So dig, always dig: and when science has stuck its final hammer blow on the bosom of the earth, you will be able to ignite a burst of light, read furthermore the mind of God and contemplate the imprint of His hand.
Ueber den Glauben lässt sich wissenschaftlich nicht rechten, denn die Wissenschaft und der Glaube schliessen sich aus. Nicht so, dass der eine die andere unmöglich machte oder umgekehrt, sondern so, dass, soweit die Wissenschaft reicht, kein Glaube existirt und der Glaube erst da anfangen darf, wo die Wissenschaft aufhört. Es lässt „sich nicht läugnen, dass, wenn diese Grenze eingehalten wird, der Glaube wirklich reale Objekte haben kann. Die Aufgabe der Wissenschaft ist es daher nicht, die Gegenstände des Glaubens anzugreifen, sondern nur die Grenzen zu stecken, welche die Erkenntniss erreichen kann, und innerhalb derselben das einheitliche Selbstbewusstsein zu begründen.
There is no scientific justification for faith, for science and faith are mutually exclusive. Not that one made the other impossible, or vice versa, but that, as far as science goes, there is no faith, and faith can only begin where science ends. It can not be denied that, if this limit is adhered to, faith can really have real objects. The task of science, therefore, is not to attack the objects of faith, but merely to set the limits which knowledge can attain and to establish within it the unified self-esteem.
There is no scientific justification for faith, for science and faith are mutually exclusive. Not that one made the other impossible, or vice versa, but that, as far as science goes, there is no faith, and faith can only begin where science ends. It can not be denied that, if this limit is adhered to, faith can really have real objects. The task of science, therefore, is not to attack the objects of faith, but merely to set the limits which knowledge can attain and to establish within it the unified self-esteem.
Where faith commences, science ends. Both these arts of the human mind must be strictly kept apart from each other. Faith has its origin in the poetic imagination; knowledge, on the other hand, originates in the reasoning intelligence of man. Science has to pluck the blessed fruits from the tree of knowledge, unconcerned whether these conquests trench upon the poetical imaginings of faith or not.
SIR TOBY: Does not our lives consist of the four elements?
SIR ANDREW: Faith, so they say; but I think it rather consists of eating and drinking.
SIR TOBY: Thou'rt a scholar; let us therefore eat and drink.
SIR ANDREW: Faith, so they say; but I think it rather consists of eating and drinking.
SIR TOBY: Thou'rt a scholar; let us therefore eat and drink.
A discovery in science, or a new theory, even when it appears most unitary and most all-embracing, deals with some immediate element of novelty or paradox within the framework of far vaster, unanalysed, unarticulated reserves of knowledge, experience, faith, and presupposition. Our progress is narrow; it takes a vast world unchallenged and for granted. This is one reason why, however great the novelty or scope of new discovery, we neither can, nor need, rebuild the house of the mind very rapidly. This is one reason why science, for all its revolutions, is conservative. This is why we will have to accept the fact that no one of us really will ever know very much. This is why we shall have to find comfort in the fact that, taken together, we know more and more.
A political law or a scientific truth may be perilous to the morals or the faith of individuals; but it cannot on this ground be resisted by the Church. … A discovery may be made in science which will shake the faith of thousands; yet religion cannot regret it or object to it. The difference in this respect between a true and a false religion is, that one judges all things by the standard of their truth, the other by the touchstone of its own interests. A false religion fears the progress of all truth; a true religion seeks and recognises truth wherever it can be found.
A religion old or new, that stressed the magnificence of the universe as revealed by modern science, might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths. Sooner or later such a religion will emerge.
Again and again the imaginary plan on which one attempts to build up order breaks down and then we must try another. This imaginative vision and faith in the ultimate success are indispensable. The pure rationalist has no place here.
All talk about science purely for its practical and wealth-producing results is … idle. … Practical results will follow right enough. No real knowledge is sterile. … With this faith in the ultimate usefulness of all real knowledge a man may proceed to devote himself to a study of first causes without apology, and without hope of immediate return.
Ampère was a mathematician of various resources & I think might rather be called excentric [sic] than original. He was as it were always mounted upon a hobby horse of a monstrous character pushing the most remote & distant analogies. This hobby horse was sometimes like that of a child ['s] made of heavy wood, at other times it resembled those [?] shapes [?] used in the theatre [?] & at other times it was like a hypogrif in a pantomime de imagie. He had a sort of faith in animal magnetism & has published some refined & ingenious memoirs to prove the identity of electricity & magnetism but even in these views he is rather as I said before excentric than original. He has always appeared to me to possess a very discursive imagination & but little accuracy of observation or acuteness of research.
And ‘tis my faith that every flower
Enjoys the air it breathes.
Enjoys the air it breathes.
Anybody who has been seriously engaged in scientific work of any kind realizes that over the entrance to the gates of the temple of science are written the words: Ye must have faith. It is a quality which the scientist cannot dispense with.
Are we using science in ways that it wasn't intended to, in which case we should be a little careful, or are we using faith in ways that faith wasn't really designed for? There are certain questions that are better answered by one approach than the other, and if you start mixing that up, then you end up in … conflict.
As for those wingy mysteries in divinity, and airy subtleties in religion, which have unhinged the brains of better heads, they never stretched the pia mater of mine: methinks there be not impossibilities enough in Religion for an active faith.
At this point, however, I have no intention whatever of criticizing the false teachings of Galen, who is easily first among the professors of dissection, for I certainly do not wish to start off by gaining a reputation for impiety toward him, the author of all good things, or by seeming insubordinate to his authority. For I am well aware how upset the practitioners (unlike the followers of Aristotle) invariably become nowadays, when they discover in the course of a single dissection that Galen has departed on two hundred or more occasions from the true description of the harmony, function, and action of the human parts, and how grimly they examine the dissected portions as they strive with all the zeal at their command to defend him. Yet even they, drawn by their love of truth, are gradually calming down and placing more faith in their own not ineffective eyes and reason than in Galen’s writings.
Behind and permeating all our scientific activity, whether in critical analysis or in discovery, there is an elementary and overwhelming faith in the possibility of grasping the real world with out concepts, and, above all, faith in the truth over which we have no control but in the service of which our rationality stands or falls. Faith and intrinsic rationality are interlocked with one another
Belief cannot be reckoned with in terms of science, for science and faith are mutually exclusive.
Blessings on Science! When the earth seem’d old,
When Faith grew doting, and the Reason cold,
Twas she discover’d that the world was young,
And taught a language to its lisping tongue:
’Twas she disclosed a future to its view,
And made old knowledge pale before the new.
When Faith grew doting, and the Reason cold,
Twas she discover’d that the world was young,
And taught a language to its lisping tongue:
’Twas she disclosed a future to its view,
And made old knowledge pale before the new.
Both Religion and science require faith in God. For believers, God is in the beginning, and for physicists He is at the end of all considerations.
But having considered everything which has been said, one could by this believe that the earth and not the heavens is so moved, and there is no evidence to the contrary. Nevertheless, this seems prima facie as much, or more, against natural reason as are all or several articles of our faith. Thus, that which I have said by way of diversion (esbatement) in this manner can be valuable to refute and check those who would impugn our faith by argument.
By research in pure science I mean research made without any idea of application to industrial matters but solely with the view of extending our knowledge of the Laws of Nature. I will give just one example of the ‘utility’ of this kind of research, one that has been brought into great prominence by the War—I mean the use of X-rays in surgery. Now, not to speak of what is beyond money value, the saving of pain, or, it may be, the life of the wounded, and of bitter grief to those who loved them, the benefit which the state has derived from the restoration of so many to life and limb, able to render services which would otherwise have been lost, is almost incalculable. Now, how was this method discovered? It was not the result of a research in applied science starting to find an improved method of locating bullet wounds. This might have led to improved probes, but we cannot imagine it leading to the discovery of X-rays. No, this method is due to an investigation in pure science, made with the object of discovering what is the nature of Electricity. The experiments which led to this discovery seemed to be as remote from ‘humanistic interest’ —to use a much misappropriated word—as anything that could well be imagined. The apparatus consisted of glass vessels from which the last drops of air had been sucked, and which emitted a weird greenish light when stimulated by formidable looking instruments called induction coils. Near by, perhaps, were great coils of wire and iron built up into electro-magnets. I know well the impression it made on the average spectator, for I have been occupied in experiments of this kind nearly all my life, notwithstanding the advice, given in perfect good faith, by non-scientific visitors to the laboratory, to put that aside and spend my time on something useful.
By the fruit one judges the tree; the tree of science grows exceedingly slowly; centuries elapse before one can pluck the ripe fruits; even today it is hardly possible for us to shell and appraise the kernel of the teachings that blossomed in the seventeenth century. He who sows cannot therefore judge the worth of the corn. He must have faith in the fruitfulness of the seed in order that he may follow untiringly his chosen furrow when he casts his ideas to the four winds of heaven.
DOCTOR. Always preceded by “The good”. Among men, in familiar conversation, “Oh! balls, doctor!” Is a wizard when he enjoys your confidence, a jack-ass when you're no longer on terms. All are materialists: “you can't probe for faith with a scalpel.”
Does the evolutionary doctrine clash with religious faith? It does not. It is a blunder to mistake the Holy Scriptures for elementary textbooks of astronomy, geology, biology, and anthropology. Only if symbols are construed to mean what they are not intended to mean can there arise imaginary, insoluble conflicts. ... the blunder leads to blasphemy: the Creator is accused of systematic deceitfulness.
Drugs are not always necessary. Belief in recovery always is.
Even though the realms of religion and science in themselves are clearly marked off from each other, nevertheless there exist between the two strong reciprocal relationships and dependencies. Though religion may be that which determines the goal, it has, nevertheless, learned from science, in the broadest sense, what means will contribute to the attainment of the goals it has set up. But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.
Every mathematical book that is worth reading must be read “backwards and forwards”, if I may use the expression. I would modify Lagrange’s advice a little and say, “Go on, but often return to strengthen your faith.” When you come on a hard or dreary passage, pass it over; and come back to it after you have seen its importance or found the need for it further on.
Every utterance from government - from justifying 90-day detention to invading other countries [and] to curtailing civil liberties - is about the dangers of religious division and fundamentalism. Yet New Labour is approving new faith schools hand over fist. We have had the grotesque spectacle of a British prime minister, on the floor of the House of Commons, defending - like some medieval crusader - the teaching of creationism in the science curriculum at a sponsor-run school whose running costs are wholly met from the public purse.
Evolution ... is really two theories, the vague theory and the precise theory. The vague theory has been abundantly proved.... The precise theory has never been proved at all. However, like relativity, it is accepted on faith.... On getting down to actual details, difficulties begin.
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.
Faith and knowledge lean largely upon each other in the practice of medicine.
Faith is a knowledge within the heart, beyond the reach of proof.
Faith is a permanent and vital endowment of the human mind—a part of reason itself. The insane alone are without it.
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.
Faith is different from proof; the latter is human, the former is a Gift from God.
Faith is like electricity. You can't see it, but you can see its light shining on you.
Faith is taking the first step even when you don’t see the whole staircase.
For strictly scientific or technological purposes all this is irrelevant. On a pragmatic view, as on a religious view, theory and concepts are held in faith. On the pragmatic view the only thing that matters is that the theory is efficacious, that it “works” and that the necessary preliminaries and side issues do not cost too much in time and effort. Beyond that, theory and concepts go to constitute a language in which the scientistic matters at issue can be formulated and discussed.
Geology, ethnology, what not?—(Greek endings, each the little passing bell
That signifies some faith’s about to die.)
That signifies some faith’s about to die.)
Give me the storm and tempest of thought and action, rather than the dead calm of ignorance and faith. Banish me from Eden when you will, but first let me eat of the fruit of the Tree of Knowledge.
Governments, universities and industry must put their faith in science and tell their people to study what they want to study.
Great is the faith of the flush of knowledge and of the investigation of the depths of qualities and things.
Have faith in the Lord but use sulphur for the itch.
He had seen too much of the cosmos to have any great faith in man's ability to understand it.
Hope is faith holding out its hands in the dark.
I am afraid I am not in the flight for “aerial navigation”. I was greatly interested in your work with kites; but I have not the smallest molecule of faith in aerial navigation other than ballooning or of expectation of good results from any of the trials we hear of. So you will understand that I would not care to be a member of the aëronautical Society.
I am by training a positivist, by inclination a pragmatist, in temperament a mystic, in practice a democrat; my faith Jewish, educated by Catholics, a habitual Protestant; born in Europe, raised in the Midwest, hardened in the East, softened in California and living in Israel.
I beg to present Columbus as a man of science and a man of faith. As a scientist, considering the time in which he lived, he eminently deserves our respect. Both in theory and in practice he was one of the best geographers and cosmographers of the age.
I believe as a matter of faith that the extension of space travel to the limits of the solar system will probably be accomplished in several decades, perhaps before the end of the century. Pluto is 4000 million miles from the sun. The required minimum launching velocity is about 10 miles per second and the transit time is 46 years. Thus we would have to make the velocity considerably higher to make the trip interesting to man. Travel to the stars is dependent on radically new discoveries in science and technology. The nearest star is 25 million million miles way and requires a travel time of more than four years at the speed of light. Prof. Dr. Ing. E. Sanger has speculated that velocities comparable with the speed of light might be attained in the next century, but such extrapolation of current technology is probably not very reliable.
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.
I cannot accept any concept of God based on the fear of life or the fear of death, or blind faith.
I do not think words alone will solve humanity’s present problems. The sound of bombs drowns out
men’s voices. In times of peace I have great faith in the communication of ideas among thinking men, but today, with brute force dominating so many millions of lives, I fear that the appeal to
man’s intellect is fast becoming virtually meaningless.
I have always felt that astronomical hypotheses should not be regarded as articles of faith, but should only serve as a framework for astronomical calculations, so that it does not matter whether they were right or wrong, as long as the phenomena can be characterized precisely. For who could possibly be certain as to whether the uneven movement of the sun, if we follow the hypotheses of Ptolemy, can be explained by assuming an epicycle or eccentricity. Both assumptions are plausible. That’s why I would consider it quite desirable for you to tell something about that in the preface. In this way you would appease the Aristotelians and the theologians, whose opposition you dread.
I have deep faith that the principle of the universe will be beautiful and simple.
I have learned to have more faith in the scientist than he does in himself.
I have no great faith in political arithmetic.
I have not the smallest molecule of faith in aerial navigation other than ballooning.
I have said that science is impossible without faith. … Inductive logic, the logic of Bacon, is rather something on which we can act than something which we can prove, and to act on it is a supreme assertion of faith … Science is a way of life which can only fluorish when men are free to have faith.
I know nothing of the science of astrology and I consider it to be a science, if it is a science, of doubtful value, to be severely left alone by those who have any faith in Providence.
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.
I prefer rationalism to atheism. The question of God and other objects-of-faith are outside reason and play no part in rationalism, thus you don't have to waste your time in either attacking or defending.
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.
I should rejoice to see … Euclid honourably shelved or buried “deeper than did ever plummet sound” out of the schoolboys’ reach; morphology introduced into the elements of algebra; projection, correlation, and motion accepted as aids to geometry; the mind of the student quickened and elevated and his faith awakened by early initiation into the ruling ideas of polarity, continuity, infinity, and familiarization with the doctrines of the imaginary and inconceivable.
I wanted certainty in the kind of way in which people want religious faith. I thought that certainty is more likely to be found in mathematics than elsewhere. But I discovered that many mathematical demonstrations, which my teachers expected me to accept, were full of fallacies, and that, if certainty were indeed discoverable in mathematics, it would be in a new field of mathematics, with more solid foundations than those that had hitherto been thought secure. But as the work proceeded, I was continually reminded of the fable about the elephant and the tortoise. Having constructed an elephant upon which the mathematical world could rest, I found the elephant tottering, and proceeded to construct a tortoise to keep the elephant from falling. But the tortoise was no more secure than the elephant, and after some twenty years of very arduous toil, I came to the conclusion that there was nothing more that I could do in the way of making mathematical knowledge indubitable.
I, Galileo Galilei, son of the late Vincenzo Galilei, of Florence, aged seventy years, being brought personally to judgment, and kneeling before your Most Eminent and Most Reverend Lords Cardinals, General Inquisitors of the universal Christian republic against heretical depravity, having before my eyes the Holy Gospels, which I touch with my own hands, swear that I have always believed, and now believe, and with the help of God will in future believe, every article which the Holy Catholic and Apostolic Church of Rome holds, teaches, and preaches. But because I have been enjoined by this Holy Office altogether to abandon the false opinion which maintains that the sun is the centre and immovable, and forbidden to hold, defend, or teach the said false doctrine in any manner, and after it hath been signified to me that the said doctrine is repugnant with the Holy Scripture, I have written and printed a book, in which I treat of the same doctrine now condemned, and adduce reasons with great force in support of the same, without giving any solution, and therefore have been judged grievously suspected of heresy; that is to say, that I held and believed that the sun is the centre of the universe and is immovable, and that the earth is not the centre and is movable; willing, therefore, to remove from the minds of your Eminences, and of every Catholic Christian, this vehement suspicion rightfully entertained toward me, with a sincere heart and unfeigned faith, I abjure, curse, and detest the said errors and heresies, and generally every other error and sect contrary to Holy Church; and I swear that I will never more in future say or assert anything verbally, or in writing, which may give rise to a similar suspicion of me; but if I shall know any heretic, or anyone suspected of heresy, that I will denounce him to this Holy Office, or to the Inquisitor or Ordinary of the place where I may be; I swear, moreover, and promise, that I will fulfil and observe fully, all the penances which have been or shall be laid on me by this Holy Office. But if it shall happen that I violate any of my said promises, oaths, and protestations (which God avert!), I subject myself to all the pains and punishments which have been decreed and promulgated by the sacred canons, and other general and particular constitutions, against delinquents of this description. So may God help me, and his Holy Gospels which I touch with my own hands. I, the above-named Galileo Galilei, have abjured, sworn, promised, and bound myself as above, and in witness thereof with my own hand have subscribed this present writing of my abjuration, which I have recited word for word. At Rome, in the Convent of Minerva, June 22, 1633. I, Galileo Galilei, have abjured as above with my own hand.
I’ve lost my faith in science.
If even in science there is no a way of judging a theory but by assessing the number, faith and vocal energy of its supporters, then this must be even more so in the social sciences: truth lies in power.
If faith cannot be reconciled with rational thinking, it has to be eliminated as an anachronistic remnant of earlier stages of culture and replaced by science dealing with facts and theories which are intelligible and can be validated.
If finally, the science should prove that society at a certain time revert to the church and recover its old foundation of absolute faith in a personal providence and a revealed religion, it commits suicide.
If Russia is to be a great power, it will be, not because of its nuclear potential, faith in God or the president, or Western investment, but thanks to the labor of the nation, faith in knowledge and science and the maintenance and development of scientific potential and education.
If the God of revelation is most appropriately worshipped in the temple of religion, the God of nature may be equally honored in the temple of science. Even from its lofty minarets the philosopher may summon the faithful to prayer, and the priest and sage exchange altars without the compromise of faith or knowledge.
If, in the course of a thousand or two thousand years, science arrives at the necessity of renewing its points of view, that will not mean that science is a liar. Science cannot lie, for it’s always striving, according to the momentary state of knowledge, to deduce what is true. When it makes a mistake, it does so in good faith. It’s Christianity that’s the liar. It’s in perpetual conflict with itself.
In a democracy dissent is an act of faith. Like medicine, the test of its value is not in its taste, but its effects.
In all things, therefore, where we have clear evidence from our ideas, and those principles of knowledge I have above mentioned, reason is the proper judge; and revelation, though it may, in consenting with it, confirm its dictates, yet cannot in such cases invalidate its decrees: nor can we be obliged, where we have the clear and evident sentience of reason, to quit it for the contrary opinion, under a pretence that it is matter of faith: which can have no authority against the plain and clear dictates of reason.
In consequence of Darwin's reformed Theory of Descent, we are now in a position to establish scientifically the groundwork of a non-miraculous history of the development of the human race. ... If any person feels the necessity of conceiving the coming into existence of this matter as the work of a supernatural creative power, of the creative force of something outside of matter, we have nothing to say against it. But we must remark, that thereby not even the smallest advantage is gained for a scientific knowledge of nature. Such a conception of an immaterial force, which as the first creates matter, is an article of faith which has nothing whatever to do with human science.
In every science certain things must be accepted as first principles if the subject matter is to be understood; and these first postulates rest upon faith.
In my opinion, the American “war on drugs” represents merely a new variation in humanity’s age-old passion to “purge” itself of its “impurities” by staging vast dramas of scapegoat persecutions. In the past, we have witnessed religious or “holy” wars waged against people who professed the wrong faith; … now we are witnessing a medical or “therapeutic” war, waged against people who use the wrong drugs.
In order to imbue civilization with sound principles and enliven it with the spirit of the gospel, it is not enough to be illumined with the gift of faith and enkindled with the desire of forwarding a good cause. For this end it is necessary to take an active part in the various organizations and influence them from within. And since our present age is one of outstanding scientific and technical progress and excellence, one will not be able to enter these organizations and work effectively from within unless he is scientifically competent, technically capable and skilled in the practice of his own profession.
In the light of [current research on atomic structure] the physicists have, I think, some justification for their faith that they are building on the solid rock of fact, and not, as we are often so solemnly warned by some of our scientific brethren, on the shifting sands of imaginative hypothesis.
In the study of this membrane [the retina] I for the first time felt my faith in Darwinism (hypothesis of natural selection) weakened, being amazed and confounded by the supreme constructive ingenuity revealed not only in the retina and in the dioptric apparatus of the vertebrates but even in the meanest insect eye. ... I felt more profoundly than in any other subject of study the shuddering sensation of the unfathomable mystery of life.
In the year 1692, James Bernoulli, discussing the logarithmic spiral [or equiangular spiral, ρ = αθ] … shows that it reproduces itself in its evolute, its involute, and its caustics of both reflection and refraction, and then adds: “But since this marvellous spiral, by such a singular and wonderful peculiarity, pleases me so much that I can scarce be satisfied with thinking about it, I have thought that it might not be inelegantly used for a symbolic representation of various matters. For since it always produces a spiral similar to itself, indeed precisely the same spiral, however it may be involved or evolved, or reflected or refracted, it may be taken as an emblem of a progeny always in all things like the parent, simillima filia matri. Or, if it is not forbidden to compare a theorem of eternal truth to the mysteries of our faith, it may be taken as an emblem of the eternal generation of the Son, who as an image of the Father, emanating from him, as light from light, remains ὁμοούσιος with him, howsoever overshadowed. Or, if you prefer, since our spira mirabilis remains, amid all changes, most persistently itself, and exactly the same as ever, it may be used as a symbol, either of fortitude and constancy in adversity, or, of the human body, which after all its changes, even after death, will be restored to its exact and perfect self, so that, indeed, if the fashion of Archimedes were allowed in these days, I should gladly have my tombstone bear this spiral, with the motto, ‘Though changed, I arise again exactly the same, Eadem numero mutata resurgo.’”
Indeed, not all attacks—especially the bitter and ridiculing kind leveled at Darwin—are offered in good faith, but for practical purposes it is good policy to assume that they are.
It [an ethical problem with in vitro fertilization] depends on whether you're talking ethics from the standpoint of some religious denomination or from just truly religious people. The Jewish or Catholic faiths, for example, have their own rules. But just religious people, who will make very devoted parents, have no problem with in vitro fertilization.
It is an old saying, abundantly justified, that where sciences meet there growth occurs. It is true moreover to say that in scientific borderlands not only are facts gathered that [are] often new in kind, but it is in these regions that wholly new concepts arise. It is my own faith that just as the older biology from its faithful studies of external forms provided a new concept in the doctrine of evolution, so the new biology is yet fated to furnish entirely new fundamental concepts of science, at which physics and chemistry when concerned with the non-living alone could never arrive.
It is baffling, I must say, that in our modern world we have such blind trust in science and technology that we all accept what science tells us about everything—until, that is, it comes to climate science. All of a sudden, and with a barrage of sheer intimidation, we are told by powerful groups of deniers that the scientists are wrong and we must abandon all our faith in so much overwhelming scientific evidence. So thank goodness for our young entrepreneurs here this evening, who have the far-sightedness and confidence in what they know is happening to ignore the headless chicken brigade and do something practical to help.
It is in the name of Moses that Bellarmin thunderstrikes Galileo; and this great vulgarizer of the great seeker Copernicus, Galileo, the old man of truth, the magian of the heavens, was reduced to repeating on his knees word for word after the inquisitor this formula of shame: “Corde sincera et fide non ficta abjuro maledico et detestor supradictos errores et hereses.” Falsehood put an ass's hood on science.
[With a sincere heart, and of faith unfeigned, I deny by oath, condemn and detest the aforesaid errors and heresies.]
[With a sincere heart, and of faith unfeigned, I deny by oath, condemn and detest the aforesaid errors and heresies.]
It is not clear to anyone, least of all the practitioners, how science and technology in their headlong course do or should influence ethics and law, education and government, art and social philosophy, religion and the life of the affections. Yet science is an all-pervasive energy, for it is at once a mode of thought, a source of strong emotion, and a faith as fanatical as any in history.
It is precisely because I have studied and reflected that I have to-day the faith of a Breton; and had I studied and reflected more I should have the faith of a Breton’s wife.
It is unreasonable to expect science to produce a system of ethics—ethics are a kind of highway code for traffic among mankind—and the fact that in physics atoms which were yesterday assumed to be square are now assumed to be round is exploited with unjustified tendentiousness by all who are hungry for faith; so long as physics extends our dominion over nature, these changes ought to be a matter of complete indifference to you.
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.
It seems to me that your Reverence and Signor Galileo act prudently when you content yourselves with speaking hypothetically and not absolutely, as I have always understood that Copernicus spoke. To say that on the supposition of the Earth’s movement and the Sun's quiescence all the celestial appearances are explained better than by the theory of eccentrics and epicycles is to speak with excellent good sense and to run no risk whatsoever. Such a manner of speaking is enough for a mathematician. But to want to affirm that the Sun, in very truth, is at the center of the universe and only rotates on its axis without going from east to west, is a very dangerous attitude and one calculated not only to arouse all Scholastic philosophers and theologians but also to injure our holy faith by contradicting the Scriptures.
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.
Just as in the animal and vegetable kingdoms, an individual comes into being, so to speak, grows, remains in being, declines and passes on, will it not be the same for entire species? If our faith did not teach us that animals left the Creator's hands just as they now appear and, if it were permitted to entertain the slightest doubt as to their beginning and their end, may not a philosopher, left to his own conjectures, suspect that, from time immemorial, animal life had its own constituent elements, scattered and intermingled with the general body of matter, and that it happened when these constituent elements came together because it was possible for them to do so; that the embryo formed from these elements went through innumerable arrangements and developments, successively acquiring movement, feeling, ideas, thought, reflection, consciousness, feelings, emotions, signs, gestures, sounds, articulate sounds, language, laws, arts and sciences; that millions of years passed between each of these developments, and there may be other developments or kinds of growth still to come of which we know nothing; that a stationary point either has been or will be reached; that the embryo either is, or will be, moving away from this point through a process of everlasting decay, during which its faculties will leave it in the same way as they arrived; that it will disappear for ever from nature-or rather, that it will continue to exist there, but in a form and with faculties very different from those it displays at this present point in time? Religion saves us from many deviations, and a good deal of work. Had religion not enlightened us on the origin of the world and the universal system of being, what a multitude of different hypotheses we would have been tempted to take as nature's secret! Since these hypotheses are all equally wrong, they would all have seemed almost equally plausible. The question of why anything exists is the most awkward that philosophy can raise- and Revelation alone provides the answer.
Just go on ... and faith will soon return.
[To a friend hesitant with respect to infinitestimals].
[To a friend hesitant with respect to infinitestimals].
Keep your faith in all beautiful things; in the Sun when it is hidden, in the Spring when it is gone.
LECTURER, n. One with his hand in your pocket, his tongue in your ear and his faith in your patience.
Life is a thin narrowness of taken-for-granted, a plank over a canyon in a fog. There is something under our feet, the taken-for-granted. A table is a table, food is food, we are we—because we don’t question these things. And science is the enemy because it is the questioner. Faith saves our souls alive by giving us a universe of the taken-for-granted.
Mankind have been slow to believe that order reigns in the universe—that the world is a cosmos and a chaos.
… The divinities of heathen superstition still linger in one form or another in the faith of the ignorant, and even intelligent men shrink from the contemplation of one supreme will acting regularly, not fortuitously, through laws beautiful and simple rather than through a fitful and capricious system of intervention.
... The scientific spirit has cast out the demons, and presented us with nature clothed in her right mind and living under the reign of law. It has given us, for the sorceries of the alchemist, the beautiful laws of chemistry; for the dreams of the astrologer, the sublime truths of astronomy; for the wild visions of cosmogony, the monumental records of geology; for the anarchy of diabolism, the laws of God.
… The divinities of heathen superstition still linger in one form or another in the faith of the ignorant, and even intelligent men shrink from the contemplation of one supreme will acting regularly, not fortuitously, through laws beautiful and simple rather than through a fitful and capricious system of intervention.
... The scientific spirit has cast out the demons, and presented us with nature clothed in her right mind and living under the reign of law. It has given us, for the sorceries of the alchemist, the beautiful laws of chemistry; for the dreams of the astrologer, the sublime truths of astronomy; for the wild visions of cosmogony, the monumental records of geology; for the anarchy of diabolism, the laws of God.
Men who have excessive faith in their theories … make poor observations, because they choose among the results of their experiments only what suits their object, neglecting whatever is unrelated to it and carefully setting aside everything which might tend toward the idea they wish to combat.
Men who have excessive faith in their theories or ideas are not only ill prepared for making discoveries; they also make very poor observations. Of necessity, they observe with a preconceived idea, and when they devise an experiment, they can see, in its results,only a confirmation of their theory. In this way they distort observation and often neglect very important facts because they do not further their aim.
Most institutions demand unqualified faith; but the institution of science makes skepticism a virtue.
My teacher, Hopkins, often commented on the craving for certainty that led so many physicists into mysticism or into the Church and similar organisations ... Faith seems to be an occupational hazard for physicists.
Never forget that tyranny most often springs from a fanatical faith in the absoluteness of one’s beliefs.
Nominally a great age of scientific inquiry, ours has become an age of superstition about the infallibility of science; of almost mystical faith in its non-mystical methods; above all—which perhaps most explains the expert's sovereignty—of external verities; of traffic-cop morality and rabbit-test truth.
Now any dogma, based primarily on faith and emotionalism, is a dangerous weapon to use on others, since it is almost impossible to guarantee that the weapon will never be turned on the user.
O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; Which some professing have erred concerning faith. Grace be with thee. Amen.
— Bible
Of these austerer virtues the love of truth is the chief, and in mathematics, more than elsewhere, the love of truth may find encouragement for waning faith. Every great study is not only an end in itself, but also a means of creating and sustaining a lofty habit of mind; and this purpose should be kept always in view throughout the teaching and learning of mathematics.
Optimism is the faith that leads to achievement. Nothing can be done without hope or confidence.
Our abiding belief is that just as the workmen in the tunnel of St. Gothard, working from either end, met at last to shake hands in the very central root of the mountain, so students of nature and students of Christianity will yet join hands in the unity of reason and faith, in the heart of their deepest mysteries.
Our belief is not a belief. Our principles are not a faith. We do not rely solely upon science and reason, because these are necessary rather than sufficient factors, but we distrust anything that contradicts science or outrages reason.
Our faith in the present dies out long before our faith in the future.
Proofs are the last thing looked for by a truly religious mind which feels the imaginative fitness of
its faith.
Religion is a culture of faith; science is a culture of doubt.
Researchers, with science as their authority, will be able to cut [animals] up, alive, into small pieces, drop them from a great height to see if they are shattered by the fall, or deprive them of sleep for sixteen days and nights continuously for the purposes of an iniquitous monograph... Animal trust, undeserved faith, when at last will you turn away from us? Shall we never tire of deceiving, betraying, tormenting animals before they cease to trust us?
Say I have lost all faith in patents, judges, and everything relating to patents.
Science … is creating a firm and living faith in the existence of immutable moral and physical laws, perfect obedience to which is the highest possible aim of an intelligent being.
Science adjusts its views based on what’s observed.
Faith is the denial of observation so that belief can be preserved.
Faith is the denial of observation so that belief can be preserved.
Science and poetry are, in fact, inseparable. By providing a vision of life, of Earth, of the universe in all its splendor, science does not challenge human values; it can inspire human values. It does not negate faith; it celebrates faith.
Science and religion are in full accord, but science and faith are in complete discord.
Science cannot supply faith in a loving God, and a God whom we can love.
Science corrects the old creeds, sweeps away, with every new perception, our infantile catechisms, and necessitates a faith commensurate with the grander orbits and universal laws which it discloses yet it does not surprise the moral sentiment that was older and awaited expectant these larger insights.
Science Fiction, SF, is related to the mainstream of writing much as ghost stories were related to it in the past. Possibly tales of the supernatural were a by-product of a waning religious faith and possibly SF is a by-product of our increasing loss of faith in science.
Science has a simple faith, which transcends utility. Nearly all men of science, all men of learning for that matter, and men of simple ways too, have it in some form and in some degree. It is the faith that it is the privilege of man to learn to understand, and that this is his mission. If we abandon that mission under stress we shall abandon it forever, for stress will not cease. Knowledge for the sake of understanding, not merely to prevail, that is the essence of our being. None can define its limits, or set its ultimate boundaries.
Science has sometimes been said to be opposed to faith and inconsistent with it. But all science in fact rests on a basis of faith for it assumes the permanence and uniformity of natural laws—a thing which can never be demonstrated.
Science is able to make cooperate catholics and mechanics, students and Nobel prize winners, because a common faith distributes the functions of workmanship despite all differences of rational formulation.
Science is like society and trade, in resting at bottom upon a basis of faith. There are some things here, too, that we can not prove, otherwise there would be nothing we can prove. Science is busy with the hither-end of things, not the thither-end. It is a mistake to contrast religion and science in this respect, and to think of religion as taking everything for granted, and science as doing only
clean work, and having all the loose ends gathered up and tucked in. We never reach the roots of things in science more than in religion.
Science is not a system of certain, or -established, statements; nor is it a system which steadily advances towards a state of finality... And our guesses are guided by the unscientific, the metaphysical (though biologically explicable) faith in laws, in regularities which we can uncover—discover. Like Bacon, we might describe our own contemporary science—'the method of reasoning which men now ordinarily apply to nature'—as consisting of 'anticipations, rash and premature' and as 'prejudices'.
Science, which now offers us a golden age with one hand, offers at the same time with the other the doom of all that we have built up inch by inch since the Stone Age and the dawn of any human annals. My faith is in the high progressive destiny of man. I do not believe we are to be flung back into abysmal darkness by those fiercesome discoveries which human genius has made. Let us make sure that they are servants, but not our masters.
Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions of people. For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, i.e. by a wish addressed to a supernatural Being.
However, it must be admitted that our actual knowledge of these laws is only imperfect and fragmentary, so that, actually, the belief in the existence of basic all-embracing laws in Nature also rests on a sort of faith. All the same this faith has been largely justified so far by the success of scientific research.
However, it must be admitted that our actual knowledge of these laws is only imperfect and fragmentary, so that, actually, the belief in the existence of basic all-embracing laws in Nature also rests on a sort of faith. All the same this faith has been largely justified so far by the success of scientific research.
Scientific studies have strengthened my faith, strengthened it indeed to an extent that no study besides could have effected.
Scientists often have a naive faith that if only they could discover enough facts about a problem, these facts would somehow arrange themselves in a compelling and true solution.
Scientists were rated as great heretics by the church, but they were truly religious men because of their faith in the orderliness of the universe.
Seldom has there occurred a more pitifully tragic disaster than the sudden fall of the Wright aeroplane, involving the death of that promising young officer Lieut. Thomas Selfridge, and inflicting shocking injuries on the talented inventor, Orville Wright. But although the accident is deplorable, it should not be allowed to discredit the art of aeroplane navigation. If it emphasizes the risks, there is nothing in the mishap to shake our faith in the principles upon which the Wright brothers built their machine, and achieved such brilliant success.
— Magazine
So I want to admit the assumption which the astronomer—and indeed any scientist—makes about the Universe he investigates. It is this: that the same physical causes give rise to the same physical results anywhere in the Universe, and at any time, past, present, and future. The fuller examination of this basic assumption, and much else besides, belongs to philosophy. The scientist, for his part, makes the assumption I have mentioned as an act of faith; and he feels confirmed in that faith by his increasing ability to build up a consistent and satisfying picture of the universe and its behavior.
So why fret and care that the actual version of the destined deed was done by an upper class English gentleman who had circumnavigated the globe as a vigorous youth, lost his dearest daughter and his waning faith at the same time, wrote the greatest treatise ever composed on the taxonomy of barnacles, and eventually grew a white beard, lived as a country squire just south of London, and never again traveled far enough even to cross the English Channel? We care for the same reason that we love okapis, delight in the fossil evidence of trilobites, and mourn the passage of the dodo. We care because the broad events that had to happen, happened to happen in a certain particular way. And something unspeakably holy –I don’t know how else to say this–underlies our discovery and confirmation of the actual details that made our world and also, in realms of contingency, assured the minutiae of its construction in the manner we know, and not in any one of a trillion other ways, nearly all of which would not have included the evolution of a scribe to record the beauty, the cruelty, the fascination, and the mystery.
Society lives by faith, develops by science.
Success is achievable without public recognition, and the world has many unsung heroes. The teacher who inspires you to pursue your education to your ultimate ability is a success. The parents who taught you the noblest human principles are a success. The coach who shows you the importance of teamwork is a success. The spiritual leader who instills in you spiritual values and faith is a success. The relatives, friends, and neighbors with whom you develop a reciprocal relationship of respect and support - they, too, are successes. The most menial workers can properly consider themselves successful if they perform their best and if the product of their work is of service to humanity.
Such is the substance of my faith; and if I were to sum up my credo in a single word, it would be that proud motto of Fustel de Coulanges, Quaero, I seek to learn.
Suppose we loosely define a religion as any discipline whose foundations rest on an element of faith, irrespective of any element of reason which may be present. Quantum mechanics for example would be a religion under this definition. But mathematics would hold the unique position of being the only branch of theology possessing a rigorous demonstration of the fact that it should be so classified.
Take note, theologians, that in your desire to make matters of faith out of propositions relating to the fixity of sun and earth you run the risk of eventually having to condemn as heretics those who would declare the earth to stand still and the sun to change position—eventually, I say, at such a time as it might be physically or logically proved that the earth moves and the sun stands still.
Technology can relieve the symptoms of a problem without affecting the underlying causes. Faith in technology as the ultimate solution to all problems can thus divert our attention from the most fundamental problem—the problem of growth in a finite system
That which enters the mind through reason can be corrected. That which is admitted through faith, hardly ever.
The ancients devoted a lifetime to the study of arithmetic; it required days to extract a square root or to multiply two numbers together. Is there any harm in skipping all that, in letting the school boy learn multiplication sums, and in starting his more abstract reasoning at a more advanced point? Where would be the harm in letting the boy assume the truth of many propositions of the first four books of Euclid, letting him assume their truth partly by faith, partly by trial? Giving him the whole fifth book of Euclid by simple algebra? Letting him assume the sixth as axiomatic? Letting him, in fact, begin his severer studies where he is now in the habit of leaving off? We do much less orthodox things. Every here and there in one’s mathematical studies one makes exceedingly large assumptions, because the methodical study would be ridiculous even in the eyes of the most pedantic of teachers. I can imagine a whole year devoted to the philosophical study of many things that a student now takes in his stride without trouble. The present method of training the mind of a mathematical teacher causes it to strain at gnats and to swallow camels. Such gnats are most of the propositions of the sixth book of Euclid; propositions generally about incommensurables; the use of arithmetic in geometry; the parallelogram of forces, etc., decimals.
The antithesis of faith is inquiry.
The claims of certain so-called scientific men as to 'science overthrowing religion' are as baseless as the fears of certain sincerely religious men on the same subject. The establishment of the doctrine of evolution in out time offers no more justification for upsetting religious beliefs than the discovery of the facts concerning the solar system a few centuries ago. Any faith sufficiently robust to stand the—surely very slight—strain of admitting that the world is not flat and does not move round the sun need have no apprehensions on the score of evolution, and the materialistic scientists who gleefully hail the discovery of the principle of evolution as establishing their dreary creed might with just as much propriety rest it upon the discovery of the principle of gravity.
The essence of modernity is that progress no longer waits on genius; instead we have learned to put our faith in the organized efforts of ordinary men. Science is as old as the race, but the effective organization of science is new. Ancient science, like placer mining, was a pursuit of solitary prospectors. Nuggets of truth were found, but the total wealth of knowledge increased slowly. Modern man began to transform this world when he began to mine the hidden veins of knowledge systematically.
The fact that stares one in the face is that people of the greatest sincerity and of all levels of intelligence differ and have always differed in their religious beliefs. Since at most one faith can be true, it follows that human beings are extremely liable to believe firmly and honestly in something untrue in the field of revealed religion. One would have expected this obvious fact to lead to some humility, to some thought that however deep one's faith, one may conceivably be mistaken. Nothing is further from the believer, any believer, than this elementary humility. All in his power … must have his faith rammed down their throats. In many cases children are indeed indoctrinated with the disgraceful thought that they belong to the one group with superior knowledge who alone have a private wire to the office of the Almighty, all others being less fortunate than they themselves.
The faith of scientists in the power and truth of mathematics is so implicit that their work has gradually become less and less observation, and more and more calculation. The promiscuous collection and tabulation of data have given way to a process of assigning possible meanings, merely supposed real entities, to mathematical terms, working out the logical results, and then staging certain crucial experiments to check the hypothesis against the actual empirical results. But the facts which are accepted by virtue of these tests are not actually observed at all. With the advance of mathematical technique in physics, the tangible results of experiment have become less and less spectacular; on the other hand, their significance has grown in inverse proportion. The men in the laboratory have departed so far from the old forms of experimentation—typified by Galileo's weights and Franklin's kite—that they cannot be said to observe the actual objects of their curiosity at all; instead, they are watching index needles, revolving drums, and sensitive plates. No psychology of 'association' of sense-experiences can relate these data to the objects they signify, for in most cases the objects have never been experienced. Observation has become almost entirely indirect; and readings take the place of genuine witness.
The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.
The future can be anything we want it to be, providing we have the faith and that we realize that peace, no less than war, required 'blood and sweat and tears.'
The history of Science is not a mere record of isolated discoveries; it is a narrative of the conflict of two contending powers, the expansive force of the human intellect on one side, and the compression arising from traditionary faith and human interests on the other.
The imagination is the secret and marrow of civilization. It is the very eye of faith. The soul without imagination is what an observatory would be without a telescope.
The improver of natural knowledge absolutely refuses to acknowledge authority as such. For him, scepticism is the highest of duties, blind faith the one unpardonable sin. The man of science has learned to believe in justification, not by faith, but by verification.
The man of science has learned to believe in justification, not by faith, but by verification.
The Mathematics, I say, which effectually exercises, not vainly deludes or vexatiously torments studious Minds with obscure Subtilties, perplexed Difficulties, or contentious Disquisitions; which overcomes without Opposition, triumphs without Pomp, compels without Force, and rules absolutely without Loss of Liberty; which does not privately over-reach a weak Faith, but openly assaults an armed Reason, obtains a total Victory, and puts on inevitable Chains; whose Words are so many Oracles, and Works as many Miracles; which blabs out nothing rashly, nor designs anything from the Purpose, but plainly demonstrates and readily performs all Things within its Verge; which obtrudes no false Shadow of Science, but the very Science itself, the Mind firmly adhering to it, as soon as possessed of it, and can never after desert it of its own Accord, or be deprived of it by any Force of others: Lastly the Mathematics, which depends upon Principles clear to the Mind, and agreeable to Experience; which draws certain Conclusions, instructs by profitable Rules, unfolds pleasant Questions; and produces wonderful Effects; which is the fruitful Parent of, I had almost said all, Arts, the unshaken Foundation of Sciences, and the plentiful Fountain of Advantage to human Affairs.
The mystery of life is certainly the most persistent problem ever placed before the thought of man. There is no doubt that from the time humanity began to think it has occupied itself with the problem of its origin and its future which undoubtedly is the problem of life. The inability of science to solve it is absolute. This would be truly frightening were it not for faith.
The origin of what we call civilization is not due to religion but to skepticism. … The modern world is the child of doubt and inquiry, as the ancient world was the child of fear and faith.
The position of the anthropologist of to-day resembles in some sort the position of classical scholars at the revival of learning. To these men the rediscovery of ancient literature came like a revelation, disclosing to their wondering eyes a splendid vision of the antique world, such as the cloistered of the Middle Ages never dreamed of under the gloomy shadow of the minster and within the sound of its solemn bells. To us moderns a still wider vista is vouchsafed, a greater panorama is unrolled by the study which aims at bringing home to us the faith and the practice, the hopes and the ideals, not of two highly gifted races only, but of all mankind, and thus at enabling us to follow the long march, the slow and toilsome ascent, of humanity from savagery to civilization. And as the scholar of the Renaissance found not merely fresh food for thought but a new field of labour in the dusty and faded manuscripts of Greece and Rome, so in the mass of materials that is steadily pouring in from many sides—from buried cities of remotest antiquity as well as from the rudest savages of the desert and the jungle—we of to-day must recognise a new province of knowledge which will task the energies of generations of students to master.
The problem is that people think faith is something to be admired. In fact, faith means you believe in something for which you have no evidence.
The publication of the Darwin and Wallace papers in 1858, and still more that of the 'Origin' in 1859, had the effect upon them of the flash of light, which to a man who has lost himself in a dark night, suddenly reveals a road which, whether it takes him straight home or not, certainly goes his way. That which we were looking for, and could not find, was a hypothesis respecting the origin of known organic forms, which assumed the operation of no causes but such as could be proved to be actually at work. We wanted, not to pin our faith to that or any other speculation, but to get hold of clear and definite conceptions which could be brought face to face with facts and have their validity tested. The 'Origin' provided us with the working hypothesis we sought.
The real crisis we face today is a spiritual one; at root, it is a test of moral will and faith.
The stakes are immense, the task colossal, the time is short. But we may hope–we must hope–that man’s own creation, man’s own genius, will not destroy him. Scholars, indeed all men, must move forward in the faith of that philosopher who held that there is no problem the human reason can propound which the human reason cannot reason out.
The superstition of science scoffs at the superstition of faith.
The task of science, therefore, is not to attack the objects of faith, but to establish the limits beyond which knowledge cannot go and found a unified self-consciousness within these limits.
The University is a Mecca to which students come with something less than perfect faith. It is important that students bring a certain ragamuffin, barefoot irreverence to their studies; they are not here to worship what is known, but to question it.
The wisest man could ask no more of fate
Than to be simple, modest, manly, true,
Safe from the many, honored by the few;
Nothing to count in world, or church, or state,
But inwardly in secret to be great;
To feel mysterious nature ever new,
To touch, if not to grasp, her endless clue,
And learn by each discovery how to wait,
To widen knowledge and escape the praise;
Wisely to teach because more wise to learn;
To toil for science, not to draw men’s gate,
But for her love of self denial stern;
That such a man could spring from our decays
Fans the soul’s nobler faith until it burn.
Than to be simple, modest, manly, true,
Safe from the many, honored by the few;
Nothing to count in world, or church, or state,
But inwardly in secret to be great;
To feel mysterious nature ever new,
To touch, if not to grasp, her endless clue,
And learn by each discovery how to wait,
To widen knowledge and escape the praise;
Wisely to teach because more wise to learn;
To toil for science, not to draw men’s gate,
But for her love of self denial stern;
That such a man could spring from our decays
Fans the soul’s nobler faith until it burn.
Theoretical physicists accept the need for mathematical beauty as an act of faith... For example, the main reason why the theory of relativity is so universally accepted is its mathematical beauty.
There are hosts of men, of the profoundest thought, who find nothing in the disclosures of science to shake their faith in the eternal virtues of reason and religion.
There can be no scientific dispute with respect to faith, for science and faith exclude one another.
There is no belief, however foolish, that will not gather its faithful adherents who will defend it to the death.
Though genius isn't something that can be produced arbitrarily, it is freely willed—like wit, love, and faith, which one day will have to become arts and sciences. You should demand genius from everyone, but not expect it. A Kantian would call this the categorical imperative of genius.
Through fear of being shown to be vacuous, religion denies the awesome power of human comprehension. It seeks to thwart, by encouraging awe in things unseen, the disclosure of the emptiness of faith.
Through it [Science] we believe that man will be saved from misery and degradation, not merely acquiring new material powers, but learning to use and to guide his life with understanding. Through Science he will be freed from the fetters of superstition; through faith in Science he will acquire a new and enduring delight in the exercise of his capacities; he will gain a zest and interest in life such as the present phase of culture fails to supply.
To pray without faith is to make a small fire while it is raining heavily.
To prove to an indignant questioner on the spur of the moment that the work I do was useful seemed a thankless task and I gave it up. I turned to him with a smile and finished, “To tell you the truth we don’t do it because it is useful but because it’s amusing.” The answer was thought of and given in a moment: it came from deep down in my soul, and the results were as admirable from my point of view as unexpected. My audience was clearly on my side. Prolonged and hearty applause greeted my confession. My questioner retired shaking his head over my wickedness and the newspapers next day, with obvious approval, came out with headlines “Scientist Does It Because It’s Amusing!” And if that is not the best reason why a scientist should do his work, I want to know what is. Would it be any good to ask a mother what practical use her baby is? That, as I say, was the first evening I ever spent in the United States and from that moment I felt at home. I realised that all talk about science purely for its practical and wealth-producing results is as idle in this country as in England. Practical results will follow right enough. No real knowledge is sterile. The most useless investigation may prove to have the most startling practical importance: Wireless telegraphy might not yet have come if Clerk Maxwell had been drawn away from his obviously “useless” equations to do something of more practical importance. Large branches of chemistry would have remained obscure had Willard Gibbs not spent his time at mathematical calculations which only about two men of his generation could understand. With this faith in the ultimate usefulness of all real knowledge a man may proceed to devote himself to a study of first causes without apology, and without hope of immediate return.
Understanding is the reward of faith. Therefore, do not seek to understand in order to believe, but believe that thou mayest understand; since “except ye believe ye shall not understand.”
Undeterred by poverty, failure, domestic tragedy, and persecution, but sustained by his mystical belief in an attainable mathematical harmony and perfection of nature, Kepler persisted for fifteen years before finding the simple regularity [of planetary orbits] he sought… . What stimulated Kepler to keep slaving all those fifteen years? An utter absurdity. In addition to his faith in the mathematical perfectibility of astronomy, Kepler also believed wholeheartedly in astrology. This was nothing against him. For a scientist of Kepler’s generation astrology was as respectable scientifically and mathematically as the quantum theory or relativity is to theoretical physicists today. Nonsense now, astrology was not nonsense in the sixteenth century.
We are living in an age of awesome agricultural enterprise that needs to be interpreted. We find our simple faith in science dominated by the Religion of PhDeism under the reign of Data; so narrow in people and often so meaningless in context as to be worthless to the scientific farmer.
We do whatever we can to deny intuition of the invisible realms. We clog up our senses with smog, jam our minds with media overload. We drown ourselves in alcohol or medicate ourselves into rigidly artificial states... we take pride in our cynicism and detachment. Perhaps we are terrified to discover that our “rationality” is itself a kind of faith, an artifice, that beneath it lies the vast territory of the unknown.
We fall from womb to tomb, from one blackness and toward another, remembering little of the one and knowing nothing of the other… except through faith.
We have passed midnight in the great struggle between Fact and Faith, between Science and
Superstition.
We may have to live with the failure to control atomic energy for the rest of our lives. If that is to be our lot, let us face it steadfastly with faith in the civilisation we defend. The acid test of the strength of our society is the self-discipline of its adherents.
We must remain, in a word, in an intellectual disposition which seems paradoxical, but which, in my opinion, represents the true mind of the investigator. We must have a robust faith and yet not believe.
[Often seen summarized as: The investigator should have a robust faith—and yet not believe.]
[Often seen summarized as: The investigator should have a robust faith—and yet not believe.]
We sometimes are inclined to look into a science not our own as into a catalogue of results. In Faraday’s Diary, it becomes again what it really is, a campaign of mankind, balancing in any given moment, past experience, present speculation, and future experimentation, in a unique concoction of scepticism, faith, doubt, and expectation.
What a deep faith in the rationality of the structure of the world and what a longing to understand even a small glimpse of the reason revealed in the world there must have been in Kepler and Newton to enable them to unravel the mechanism of the heavens in long years of lonely work!
Whatever answers faith gives.. .such answers always give an infinite meaning to the finite existence of man; a meaning that is not destroyed by suffering, deprivation or death. This means only in faith can we find the meaning and possibility of life.
Whatever universe a professor believes in must at any rate be a universe that lends itself to lengthy discourse. A universe definable in two sentences is something for which the professorial intellect has no use. No faith in anything of that cheap kind!
When I had satisfied myself that no star of that kind had ever shone before, I was led into such perplexity by the unbelievability of the thing that I began to doubt the faith of my own eyes.
When one longs for a drink, it seems as though one could drink a whole ocean—that is faith; but when one begins to drink, one can only drink altogether two glasses—that is science.
Where there is the necessary technical skill to move mountains, there is no need for the faith that moves mountains.
Who could believe in the prophecies ... that the world would end this summer, while one milkweed with faith matured its seeds.
Who runs may read the scroll which reason has placed as a warning over the human menageries: “chained, not tamed.” And yet who can doubt that the leaven of science, working in the individual, leavens in some slight degree the whole social fabric. Reason is at least free, or nearly so; the shackles of dogma have been removed, and faith herself, freed from a morganatic alliance, finds in the release great gain.
You can certainly destroy enough of humanity so that only the greatest act of faith can persuade you that what’s left will be human.
Your theories are those which you and many other people find easiest and pleasantest to believe, but, so far as I can see, they have no foundation other than they lead to a pleasant view of life … I agree that faith is essential to success in life … but I do not accept your definition of faith, i.e. belief in life after death. In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims (the improvement of the lot of mankind, present and future) is worth attaining … I maintain that faith in this world is perfectly possible without faith in another world.