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Home > Category Index for Science Quotations > Category Index F > Category: Fear

Fear Quotes (124 quotes)

Combination does not produce though mergers and combinations are still the accepted panacea. In Big business there appears to be increasing aridity, bureaucracy, and stultifying sacrifice of initiative and above all fear.
Aphorism listed Frederick Seitz, The Cosmic Inventor: Reginald Aubrey Fessenden (1866-1932) (1999), 55, being Transactions of the American Philosophical Society, Held at Philadelphia For Promoting Useful Knowledge, Vol. 86, Pt. 6.
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Mon royaume est de la dimension de l’univers, et mon désir n’a pas de bornes. Je vais toujours, affranchissant l’esprit et pesant les mondes, sans haine, sans peur, sans pitié, sans amour, et sans Dieu. On m’appelle la Science.
My kingdom is of the dimension of the universe and my desire has no bounds. I am going about always to free the spirit and weigh the worlds, without hatred, without fear, without pity and without God. They call me Science.
French passage from La Tentation de Saint-Antoine (1874) in Œvres Complètes de Gustave Flaubert (1885), 222. English translation by Ernest Tristan and G.F. Monkshood, The Temptation of Saint Anthony (1910), 254.
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CALPURNIA: When beggars die there are no comets seen;
The heavens themselves blaze forth the death of princes.
CAESAR: Cowards die many times before their deaths;
The valiant never taste of death but once.
Of all the wonders that I have yet heard,
It seems to me most strange that men should fear,
Seeing that death, a necessary end,
Will come when it will come.
Julius Caesar (1599), II, ii.
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CLAUDIO: Death is a fearful thing.
ISABELLA: And shamed life a hateful.
CLAUDIO: Ay, but to die, and go we know not where;
To lie in cold obstruction, and to rot;
This sensible warm motion to become
A kneaded clod; and the delighted spirit
To bathe in fiery floods, or to reside
In thrilling region of thick-ribbed ice;
To be imprisioned in the viewless winds,
And blown with restless violence round about
The pendant world; or to be worst than worst
Of those lawless and incertain thought
Imagine howling—'tis too horrible!
The weariest and most loathed worldly life
That age, ache, penury, and imprisionment
Can lay on nature is a paradise
To what we fear of death.
Measure for Measure (1604), III, i.
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A fear of intellectual inadequacy, of powerlessness before the tireless electronic wizards, has given rise to dozens of science-fiction fantasies of computer takeovers. ... Other scientists too are apprehensive. D. Raj Reddy, a computer scientist at Pittsburgh’s Carnegie-Mellon University, fears that universally available microcomputers could turn into formidable weapons. Among other things, says Reddy, sophisticated computers in the wrong hands could begin subverting a society by tampering with people’s relationships with their own computers—instructing the other computers to cut off telephone, bank and other services, for example.
Magazine
An early prediction of DDoS (Distributed Denial of Service), viruses and worms like Stuxnet. As stated, without further citation, in 'The Age of Miracle Chips', Time (20 Feb 1978), 44. The article introduces a special section on 'The Computer Society.' Please contact Webmaster if you know a primary source.
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A few yes men may be born, but mostly they are made. Fear is a great breeder of them.
In American Magazine (Mar 1920). As cited in The Big Book of Business Quotations (2003), 2.
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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.
From 'Cardinal Wiseman and the Home and Foreign Review' (1862), collected in John Emerich Edward Dalberg Acton Baron Acton, John Neville Figgis (ed.) and Reginald Vere Laurence (ed.), The History of Freedom and Other Essays (1907), 449-450. The Darwinian controversy was at its height when this was written.
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A week or so after I learned that I was to receive the Miller Award, our president, Marty Morton, phoned and asked me if I would utter a few words of scientific wisdom as a part of the ceremony. Unfortunately for me, and perhaps for you, I agreed to do so. In retrospect I fear that my response was a serious error, because I do not feel wise. I do not know whether to attribute my response to foolhardiness, to conceit, to an inordinate susceptibility to flattery, to stupidity, or to some combination of these unfortunate attributes all of which I have been told are recognizable in my personality. Personally, I tend to favor stupidity, because that is a condition over which I have little control.
Bartholomew, April 1993, unpublished remarks when receiving the Miller Award from the Cooper Ornithological Society.
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Although the time of death is approaching me, I am not afraid of dying and going to Hell or (what would be considerably worse) going to the popularized version of Heaven. I expect death to be nothingness and, for removing me from all possible fears of death, I am thankful to atheism.
In John Altson, Patti Rae Miliotis, What Happened to Grandpa? (2009).
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And therefore, sir, as you desire to live,
A day or two before your laxative,
Take just three worms, nor under nor above,
Because the gods unequal numbers love.
These digestives prepare you for your purge,
Of fumetery, centaury, and spurge;
And of ground-ivy add a leaf or two.
All which within our yard or garden grow.
Eat these, and be, my lord, of better cheer:
Your father’s son was never born to fear.
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Apprehension, uncertainty, waiting, expectation, fear of surprise, do a patient more harm than any exertion. Remember he is face to face with his enemy all the time.
In Notes on Nursing: What it is, and What it is Not (1860), 53.
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At their best, at their most creative, science and engineering are attributes of liberty—noble expressions of man’s God-given right to investigate and explore the universe without fear of social or political or religious reprisals.
From 'Sarnoff Honored by I.R.E.', in Department of Information of the Radio Corporation of America, Radio Age: Research, Manufacturing, Communications, Broadcasting (Apr 1953), 12, No. 2, 32.
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Beasts have not the high advantages which we possess; but they have some which we have not. They have not our hopes, but then they have not our fears; they are subject like us to death, but it is without being aware of it; most of them are better able to preserve themselves than we are, and make a less bad use of their passions.
In Edwin Davies, Other Men's Minds, Or, Seven Thousand Choice Extracts (1800), 55.
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Courage is not the lack of fear. It is acting in spite of it.
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Courage is the price that
Life exacts for granting peace.
The soul that knows it not, knows no release
From little things:
Knows not the livid loneliness of fear,
Nor mountain heights where bitter joy can hear
The sound of wings.
From poem 'Courage' (1927), opening lines, included in magazine article by Marion Perkins, 'Who Is Amelia Earhart?', Survey(1 July 1928), 60. Quoted as epigraph, and cited in Mary S. Lovell, The Sound of Wings: The Life of Amelia Earhart (1989), ix.
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Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live. We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth. We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
In 'A Declaration of the Independence of Cyberspace' (8 Feb 1996). Published on Electronic Frontier Foundation website. Reproduced in Lawrence Lessig, Code: Version 2.0) (2008), 303.
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Darwin grasped the philosophical bleakness with his characteristic courage. He argued that hope and morality cannot, and should not, be passively read in the construction of nature. Aesthetic and moral truths, as human concepts, must be shaped in human terms, not ‘discovered’ in nature. We must formulate these answers for ourselves and then approach nature as a partner who can answer other kinds of questions for us–questions about the factual state of the universe, not about the meaning of human life. If we grant nature the independence of her own domain–her answers unframed in human terms–then we can grasp her exquisite beauty in a free and humble way. For then we become liberated to approach nature without the burden of an inappropriate and impossible quest for moral messages to assuage our hopes and fears. We can pay our proper respect to nature’s independence and read her own ways as beauty or inspiration in our different terms.
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Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.
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Farm animals feel pleasure and sadness, excitement and resentment, depression, fear, and pain. They are far more aware and intelligent than we ever imagined … They are individuals in their own right.
In preface contributed to Amy Hatkoff, The Inner World of Farm Animals (2009), 12-13.
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Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom, in the pursuit of truth as in the endeavour after a worthy manner of life.
In An Outline of Intellectual Rubbish (1943), 23.
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Fear of something is at the root of hate for others and hate within will eventually destroy the hater. Keep your thoughts free from hate, and you will have no fear from those who hate you. ...
David, though small, was filled with truth, right thinking and good will for others. Goliath represents one who let fear into his heart, and it stayed there long enough to grow into hate for others.
In Alvin D. Smith, George Washington Carver: Man of God (1954), 43. Cited in Linda O. McMurry, George Washington Carver, Scientist and Symbol (1982), 107. Smith's book is about his recollections of G.W. Carver's Sunday School classes at Tuskegee, some 40 years earlier. Webmaster, who has not yet been able to see the original book, cautions this quote may be the gist of Carver's words, rather than a verbatim quote.
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Fear of things invisible is the natural seed of that which every one in himself calleth religion.
Leviathan. In Marc J. Madou, Fundamentals of Microfabrication: the Science of Miniaturization (2nd ed., 2002), 183.
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For God’s sake, please give it up. Fear it no less than the sensual passion, because it, too, may take up all your time and deprive you of your health, peace of mind and happiness in life.
Having himself spent a lifetime unsuccessfully trying to prove Euclid's postulate that parallel lines do not meet, Farkas discouraged his son János from any further attempt.
Letter (1820) to his son, János Bolyai. Translation as in Philip J. Davis and Reuben Hersh, The Mathematical Experience (1981), 220. In Bill Swainson, Encarta Book of Quotations (2000), 124.
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His mind illumined the Past and the Future and wrought greatly for the present. By his genius distant lands converse and men sail unafraid upon the deep.
Epitaph
Inscription on the tomb of Reginald and Helen Fessenden in Bermuda. In Frederick Seitz, The Cosmic Inventor: Reginald Aubrey Fessenden (1866-1932) (1999), 61, being Transactions of the American Philosophical Society, Held at Philadelphia For Promoting Useful Knowledge, Vol. 86, Pt. 6.
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Hopes are always accompanied by fears, and, in scientific research, the fears are liable to become dominant.
At age 67.
Eureka (Oct 1969), No.32, 2-4.
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How much do I love that noble man / More than I could tell with words / I fear though he’ll remain alone / With a holy halo of his own.
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However strong a mother may be, she becomes afraid when she is pregnant for the third time.
Chinese proverb.
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I am afraid of radium and polonium ... I don't want to monkey with them.
Quoted in 'Edison Fears Hidden Perils of the X-Rays', New York World (3 Aug 1903), 1.
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I am compelled to fear that science will be used to promote the power of dominant groups rather than to make men happy.
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I await your sentence with less fear than you pass it. The time will come when all will see what I see.
In Robert L. Weber, More Random Walks in Science (1982), 50.
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I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls.
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I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modeled after our own–a God, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear or ridiculous egotisms.
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I do not fear computers. I fear the lack of them.
As quoted, without further citation, in 'The Age of Miracle Chips', Time (20 Feb 1978), 45. The article introduces a special section on 'The Computer Society.' Please contact Webmaster if you know an earlier, primary source.
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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.
In 'I Am an American' (22 Jun 1940), Einstein Archives 29-092. Excerpted in David E. Rowe and Robert J. Schulmann, Einstein on Politics: His Private Thoughts and Public Stands on Nationalism, Zionism, War, Peace, and the Bomb (2007), 470. It was during a radio broadcast for the Immigration and Naturalization Service, interviewed by a State Department Official. Einstein spoke following an examination on his application for American citizenship in Trenton, New Jersey. The attack on Pearl Harbor and America’s declaration of war on Japan was still over a year in the future.
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I don’t like rats but there’s not much else I don’t like. The problem with rats is they have no fear of human beings, they’re loaded with foul diseases, they would run the place given half the chance…
Interview by Simon Gage in 'David Attenborough: I’m not an animal lover', Metro (29 Jan 2013, London).
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I don’t think many people remember what life was like in those days. This was the era when the Russians were claiming superiority, and they could make a pretty good case—they put up Sputnik in ’57; they had already sent men into space to orbit the earth. There was this fear that perhaps communism was the wave of the future. The astronauts, all of us, really believed we were locked in a battle of democracy versus communism, where the winner would dominate the world.
As reported by Howard Wilkinson in 'John Glenn Had the Stuff U.S. Heroes are Made of', The Cincinnati Enquirer (20 Feb 2002).
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I have from my childhood, in conformity with the precepts of a mother void of all imaginary fear, been in the constant habit of taking toads in my hand, and applying them to my nose and face as it may happen. My motive for doing this very frequently is to inculcate the opinion I have held, since I was told by my mother, that the toad is actually a harmless animal; and to whose manner of life man is certainly under some obligation as its food is chiefly those insects which devour his crops and annoy him in various ways.
Letter to an unknown correspondent, quoted by Bowdler Sharpe, The Natural History and Antiquities of Selborne (1900), Vol. 1, 69. In Averil M. Lysaght, Joseph Banks in Newfoundland and Labrador, 1766: his Diary, Manuscripts, and Collections (1971), 44.
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I said, that Superstition was the child of Fear, and Fear the child of Ignorance; and you might expect me to say antithetically, that Science was the child of Courage, and Courage the child of Knowledge.
Opening of 'Science', a lecture delivered at the Royal Institution, published in Fraser's Magazine (Jul 1866), 74, 15.
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I think it is the general rule that the originator of a new idea is not the most suitable person to develop it, because his fears of something going wrong are really too strong…
At age 69.
The Development of Quantum Theory (1971). In A. Pais, 'Playing With Equations, the Dirac Way'. Behram N. Kursunoglu (Ed.) and Eugene Paul Wigner (Ed.), Paul Adrien Maurice Dirac: Reminiscences about a Great Physicist (1990), 111.
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I was always afraid of dying. Always. It was my fear that made me learn everything I could about my airplane and my emergency equipment, and kept me flying respectful of my machine and always alert in the cockpit.
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If a man dies of cancer in fear and despair, then cry for his pain and celebrate his life. The other man, who fought like hell and laughed in the end, but also died, may have had an easier time in his final months, but took his leave with no more humanity.
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If mankind is to profit freely from the small and sporadic crop of the heroically gifted it produces, it will have to cultivate the delicate art of handling ideas. Psychology is now able to tell us with reasonable assurance that the most influential obstacle to freedom of thought and to new ideas is fear; and fear which can with inimitable art disguise itself as caution, or sanity, or reasoned skepticism, or on occasion even as courage.
'The Commemoration of Great Men', Hunterian Oration, Royal College of Surgeons (15 Feb 1952) British Medical Journal (20 Feb 1932), 1, 317-20. The Collected Papers of Wilfred Trotter, FRS (1941), 30.
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If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed.
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If we ought not to fear mortal truth, still less should we dread scientific truth. In the first place it can not conflict with ethics? But if science is feared, it is above all because it can give no happiness? Man, then, can not be happy through science but today he can much less be happy without it.
Henri Poincaré and George Bruce Halsted (trans.), The Value of Science (1907), 12.
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If we were bees, ants, or Lacedaemonian warriors, to whom personal fear does not exist and cowardice is the most shameful thing in the world, warring would go on forever. But luckily we are only men—and cowards.
In first Tarner Lecture, at Trinity College, Cambridge (Oct 1956), 'The Physical Basis of Consciousness', printed in Mind and Matter (1958), 14. Also collected in What is Life?: With Mind and Matter and Autobiographical Sketches (1992, 2012), 102.
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Imperceptibly a change had been wrought in me until I no longer felt alone in a strange, silent country. I had learned to hear the echoes of a time when every living thing upon this land and even the varied overshadowing skies had its voice, a voice that was attentively heard and devoutly heeded by the ancient people of America. Henceforth, to me the plants, the trees, the clouds and all things had become vocal with human hopes, fears and supplications.
From Preface, Indian Games and Dances with Native Songs (1915), v.
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In 1925 [state legislators] prohibited by law the teaching of evolution in Tennessee. … Anti-evolutionists feared that a scientific idea would undermine religious belief. In the present…, pro-evolutionists fear that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter, insufficient confidence in science.
In Building a Bridge to the 18th Century: How the Past Can Improve Our Future (1999), 167.
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It is easy to follow in the sacred writings of the Jewish people the development of the religion of fear into the moral religion, which is carried further in the New Testament. The religions of all civilized peoples, especially those of the Orient, are principally moral religions. An important advance in the life of a people is the transformation of the religion of fear into the moral religion.
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It is hard to tell what causes the pervasive timidity. One thinks of video-induced stupor, intake of tranquilizers, fear of not living to enjoy the many new possessions and toys, the example of our betters in cities and on campuses who high-mindedly surrender to threats of violence and make cowardice fashionable.
In 'Thoughts on the Present', First Things, Last Things (1971), 111.
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It is worthy the observing, that there is no passion in the mind of man, so weak, but it mates, and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him. R
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It was a dark and stormy night, so R. H. Bing volunteered to drive some stranded mathematicians from the fogged-in Madison airport to Chicago. Freezing rain pelted the windscreen and iced the roadway as Bing drove on—concentrating deeply on the mathematical theorem he was explaining. Soon the windshield was fogged from the energetic explanation. The passengers too had beaded brows, but their sweat arose from fear. As the mathematical description got brighter, the visibility got dimmer. Finally, the conferees felt a trace of hope for their survival when Bing reached forward—apparently to wipe off the moisture from the windshield. Their hope turned to horror when, instead, Bing drew a figure with his finger on the foggy pane and continued his proof—embellishing the illustration with arrows and helpful labels as needed for the demonstration.
In 'R. H. Bing', Biographical Memoirs: National Academy of Sciences (2002), 49. Anecdote based on the recollections of Bing's colleagues, Steve Armentrout and C. E. Burgess. The narrative was given in a memorial tribute at the University of Texas at Austin.
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Knowledge falters when imagination clips its wings or fears to use them.
'The Copernican Revolution', in The Quest for Certainty: A Study of the Relation of Knowledge and Action (1929), 294. Collected in John Dewey. Volume 4: The Later Works, 1925-1953: 1929 The Quest for Certainty (1984), 247.
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Learn to reverence night and to put away the vulgar fear of it, for, with the banishment of night from the experience of man, there vanishes as well a religious emotion, a poetic mood, which gives depth to the adventure of humanity. By day, space is one with the earth and with man - it is his sun that is shining, his clouds that are floating past; at night, space is his no more. When the great earth, abandoning day, rolls up the deeps of the heavens and the universe, a new door opens for the human spirit, and there are few so clownish that some awareness of the mystery of being does not touch them as they gaze. For a moment of night we have a glimpse of ourselves and of our world islanded in its stream of stars - pilgrims of mortality, voyaging between horizons across eternal seas of space and time. Fugitive though the instant be, the spirit of man is, during it, ennobled by a genuine moment of emotional dignity, and poetry makes its own both the human spirit and experience.
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Let us now recapitulate all that has been said, and let us conclude that by hermetically sealing the vials, one is not always sure to prevent the birth of the animals in the infusions, boiled or done at room temperature, if the air inside has not felt the ravages of fire. If, on the contrary, this air has been powerfully heated, it will never allow the animals to be born, unless new air penetrates from outside into the vials. This means that it is indispensable for the production of the animals that they be provided with air which has not felt the action of fire. And as it would not be easy to prove that there were no tiny eggs disseminated and floating in the volume of air that the vials contain, it seems to me that suspicion regarding these eggs continues, and that trial by fire has not entirely done away with fears of their existence in the infusions. The partisans of the theory of ovaries will always have these fears and will not easily suffer anyone's undertaking to demolish them.
Nouvelles Recherches sur les Découvertes Microscopiques, et la Génération des Corps Organisés (1769), 134-5. Quoted in Jacques Roger, The Life Sciences in Eighteenth-Century French Thought, ed. Keith R. Benson and trans. Robert Ellrich (1997), 510-1.
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Lies are crafted to match the hopes and desires and the fears of the intended listener… truth, on the other hand, is what it is, neither what you want it to be, nor what you are afraid it will be. So that is why lies are always more believable than the truth.
In 'Why We Believe Lies' (2011), on web site geoffreylandis.com.
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Like taxes, radioactivity has long been with us and in increasing amounts; it is not to be hated and feared, but accepted and controlled. Radiation is dangerous, let there be no mistake about that—but the modern world abounds in dangerous substances and situations too numerous to mention. ... Consider radiation as something to be treated with respect, avoided when practicable, and accepted when inevitable.
Recommending the same view towards radiation as the risks of automobile travel.
While in the Office of Naval Research. In Must we Hide? (1949), 44.
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Many the forms of life,
Fearful and strange to see,
But man supreme stands out
For strangeness and for fear.
Sophocles
First line of a choral ode in Antigone, line 332, as translated in Harvard Classics. One of several variations given in Bernard Stiegler, Technics and Time, 3, (2010), 237.
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May we not suspect that the vague but very real fears of children, which are quite independent of experience, are the inherited effects of real dangers and abject superstitions during ancient savage times?
Mind, 1877
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Men fear Death, as children fear to go in the dark; and as that natural fear in children is increased with tales, so is the other.
Essays.
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Men fear thought as they fear nothing else on earth more than ruin more even than death. Thought is subversive and revolutionary, destructive and terrible, thought is merciless to privilege, established institutions, and comfortable habit. Thought looks into the pit of hell and is not afraid. Thought is great and swift and free, the light of the world, and the chief glory of man.
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Modern times breed modern phobias. Until the present age, for example, it has been impossible for any woman to suffer crippling fear of artificial insemination.
(1986).
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My grandfather opened the first chapter of his story, A Smile of the Walrus, with an old nursery rhyme, “Did you ever see a walrus smile all these many years? Why yes I’ve seen a walrus smile, but it was hidden by his tears.” As we open this new chapter in the battle against climate change, I fear that if we do not take action, then the smiles of our children, like the walrus, will be hidden by the tears they shed as they pay the consequences of our inaction, our apathy and our greed.
In 'What do the Arctic, a Thermostat and COP15 Have in Common?', Huffington Post (18 Mar 2010).
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My kingdom is as wide as the world, and my desire has no limit. I go forward always, freeing spirits and weighing worlds, without fear, without compassion, without love, and without God. Men call me science.
From La Tentation de Saint-Antoine (The Temptation of Saint Anthony) (1874), as translated, without citation, in Isaac Asimov, Isaac Asimov’s Book Science and Nature Quotations (1988), 247.
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My kingdom is vast as the universe; and my desire knows no limits. I go on forever,—freeing minds, weighing worlds,—without hatred, without fear, without pity, without love, and without God. Men call me Science!
From La Tentation de Saint-Antoine (1874), as translated by Lafcadio Hearn, The Temptation of Saint Anthony (1911), 218-219.
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My life as a surgeon-scientist, combining humanity and science, has been fantastically rewarding. In our daily patients we witness human nature in the raw–fear, despair, courage, understanding, hope, resignation, heroism. If alert, we can detect new problems to solve, new paths to investigate.
In Tore Frängsmyr and Jan E. Lindsten (eds.), Nobel Lectures: Physiology Or Medicine: 1981-1990 (1993), 565.
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My visceral perception of brotherhood harmonizes with our best modern biological knowledge ... Many people think (or fear) that equality of human races represents a hope of liberal sentimentality probably squashed by the hard realities of history. They are wrong. This essay can be summarized in a single phrase, a motto if you will: Human equality is a contingent fact of history. Equality is not true by definition; it is neither an ethical principle (though equal treatment may be) nor a statement about norms of social action. It just worked out that way. A hundred different and plausible scenarios for human history would have yielded other results (and moral dilemmas of enormous magnitude). They didn’t happen.
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Nature is disordered, powerful and chaotic, and through fear of the chaos we impose system on it. We abhor complexity, and seek to simplify things whenever we can by whatever means we have at hand. We need to have an overall explanation of what the universe is and how it functions. In order to achieve this overall view we develop explanatory theories which will give structure to natural phenomena: we classify nature into a coherent system which appears to do what we say it does.
In Day the Universe Changed (1985), 11.
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Never fear big long words.
Big long words name little things.
All big things have little names.
Such as life and death, peace and war.
Or dawn, day, night, hope, love, home.
Learn to use little words in a big way.
It is hard to do,
But they say what you mean.
When you don't know what you mean, use big words.
That often fools little people.
Quoted in Saturday Review (1962), 45, No. 2. It was written (1936) for his son, as advice for young copy writers. - 1995
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New ideas seem like frightening ghosts to people at the beginning; they run away from them for a long time, but they get tired of it in the end!
From the play Galileo Galilei (2001) .
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No scientific subject has ever aroused quite the same mixture of hopes and fears [as atomic energy].
In Presidential address to the Annual Meeting of the British Association (Sep 1947), as quoted in Brian Austin, Schonland: Scientist and Soldier: From Lightning on the Veld to Nuclear Power at Harwell: The Life of Field Marshal Montgomery's Scientific Adviser (2010), 459.
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Not since the Lord himself showed his stuff to Ezekiel in the valley of dry bones had anyone shown such grace and skill in the reconstruction of animals from disarticulated skeletons. Charles R. Knight, the most celebrated of artists in the reanimation of fossils, painted all the canonical figures of dinosaurs that fire our fear and imagination to this day.
In Wonderful Life: the Burgess Shale and the Nature of History (1990), 23. First sentence of chapter one.
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Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less.
Primary source uncertain. Found widely quoted as two sentences, without citation. For example, in Larry Chang, Wisdom for the Soul (2006), 304. If you have a primary source, please contact Webmaster, who has not yet found it in any large collection or biography, but has seen it mentioned without citation in many books as far back as 1952. Webmaster doubts that the second sentence is by Curie. The quote appears in a 1968 publication as the conclusion of an article, and only the first sentence is given in quotes. The second sentence is outside the quotes. See Glenn T. Seaborg, 'Need We Fear Our Nuclear Future?', Bulletin of the Atomic Scientists (Jan 1968), 24, No. 1, 42. Seaborg's article title, on page 36, is followed by the first sentence only, in quotes, citing Maria Sklodowska-Curie. His article condenses the speech he gave before a symposium in celebration of the Maria Sklodowska-Curie Centenary held in Warsaw, Poland (19 Oct 1967). The first sentence, alone, appears in French as «On ne doit rien craindre dans la vie—il suffit de comprendre,» in Université Laval, Faculté de médecine, Société medicale des hôpitaux universitaires de Québec, Laval médical (1951), 16, 569. This French source gives as context Marie Curie's discovery that she had cancer. The second sentence does not easily share that context, so the Webmaster believes it is solely the words of Glenn T. Seaborg, belonging only as a concluding remark to his article.
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Nothing in this world is to be feared … only understood.
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One of the greatest gifts science has brought to the world is continuing elimination of the supernatural, and it was a lesson that my father passed on to me, that knowledge liberates mankind from superstition. We can live our lives without the constant fear that we have offended this or that deity who must be placated by incantation or sacrifice, or that we are at the mercy of devils or the Fates. With increasing knowledge, the intellectual darkness that surrounds us is illuminated and we learn more of the beauty and wonder of the natural world.
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One of the principal results of civilization is to reduce more and more the limits within which the different elements of society fluctuate. The more intelligence increases the more these limits are reduced, and the nearer we approach the beautiful and the good. The perfectibility of the human species results as a necessary consequence of all our researches. Physical defects and monstrosities are gradually disappearing; the frequency and severity of diseases are resisted more successfully by the progress of modern science; the moral qualities of man are proving themselves not less capable of improvement; and the more we advance, the less we shall have need to fear those great political convulsions and wars and their attendant results, which are the scourges of mankind.
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Our spirit is often led astray by its own delusions; it is even frightened by its own work, believes that it sees what it fears, and in the horror of night sees at last the objects which itself has produced.
Translation of the original French, “Souvent de ses erreurs notre âme est obsedée; De son ouvrage même elle est intimidée, Croit voir ce qu’elle craint, et dans l’horreur des nuits, Voit enfin les objets qu’elle-même a produits.” From Sémiramis, Act 1, Scene 5. Accompanied with the translation in Craufurd Tait Ramage, Beautiful Thoughts from French and Italian Authors (1866), 364.
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Pride is a sense of worth derived from something that is not organically part of us, while self-esteem derives from the potentialities and achievements of the self. We are proud when we identify ourselves with an imaginary self, a leader, a holy cause, a collective body or possessions. There is fear and intolerance in pride; it is sensitive and uncompromising. The less promise and potency in the self, the more imperative is the need for pride. The core of pride is self-rejection.
In The Passionate State of Mind (1955), 23.
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Relativity was a highly technical new theory that gave new meanings to familiar concepts and even to the nature of the theory itself. The general public looked upon relativity as indicative of the seemingly incomprehensible modern era, educated scientists despaired of ever understanding what Einstein had done, and political ideologues used the new theory to exploit public fears and anxieties—all of which opened a rift between science and the broader culture that continues to expand today.
'The Cultural Legacy of Relativity Theory' in Albert Einstein, Robert W. Lawson, Robert Geroch, Roger Penrose and David C. Cassidy, Relativity (2005), 226.
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Religion now has degenerated and it has turned into a wolf; it has opened its mouth to show his ugly teeth; its spreading fear instead of love; and science has hidden in a corner like a lamb, trembling with fear!
From the play Galileo Galilei (2001) .
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Science has taught us to think the unthinkable. Because when nature is the guide—rather than a priori prejudices, hopes, fears or desires—we are forced out of our comfort zone. One by one, pillars of classical logic have fallen by the wayside as science progressed in the 20th century, from Einstein's realization that measurements of space and time were not absolute but observer-dependent, to quantum mechanics, which not only put fundamental limits on what we can empirically know but also demonstrated that elementary particles and the atoms they form are doing a million seemingly impossible things at once.
In op-ed, 'A Universe Without Purpose', Los Angeles Times (1 Apr 2012).
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Science is complex and chilling. The mathematical language of science is understood by very few. The vistas it presents are scary—an enormous universe ruled by chance and impersonal rules, empty and uncaring, ungraspable and vertiginous. How comfortable to turn instead to a small world, only a few thousand years old, and under God's personal; and immediate care; a world in which you are His peculiar concern.
The 'Threat' of Creationism. In Ashley Montagu (ed.), Science and Creationism (1984), 192.
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Science is dangerous. There is no question but that poison gas, genetic engineering, and nuclear weapons and power stations are terrifying. It may be that civilization is falling apart and the world we know is coming to an end. In that case, why no turn to religion and look forward to the Day of Judgment, ... [being] lifted into eternal bliss ... [and] watching the scoffers and disbelievers writhe forever in torment.
The 'Threat' of Creationism. In Ashley Montagu (ed.), Science and Creationism (1984), 192.
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Some filosifers think that a fakkilty’s granted
The minnit it’s felt to be thoroughly wanted.…
That the fears of a monkey whose holt chanced to fail
Drawed the vertibry out to a prehensile tail.
Satire, from 'Biglow Papers', as quoted in Horatio Hackett Newman (ed.), Readings in Evolution, Genetics, and Eugenics (1921), 330.
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Taking a new step... is what people fear most.
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Teach me your mood,
O patient stars.
Who climb each night,
the ancient sky.
leaving on space no shade, no scars,
no trace of age, no fear to die.
…...
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That ability to impart knowledge … what does it consist of? … a deep belief in the interest and importance of the thing taught, a concern about it amounting to a sort of passion. A man who knows a subject thoroughly, a man so soaked in it that he eats it, sleeps it and dreams it—this man can always teach it with success, no matter how little he knows of technical pedagogy. That is because there is enthusiasm in him, and because enthusiasm is almost as contagious as fear or the barber’s itch. An enthusiast is willing to go to any trouble to impart the glad news bubbling within him. He thinks that it is important and valuable for to know; given the slightest glow of interest in a pupil to start with, he will fan that glow to a flame. No hollow formalism cripples him and slows him down. He drags his best pupils along as fast as they can go, and he is so full of the thing that he never tires of expounding its elements to the dullest.
This passion, so unordered and yet so potent, explains the capacity for teaching that one frequently observes in scientific men of high attainments in their specialties—for example, Huxley, Ostwald, Karl Ludwig, Virchow, Billroth, Jowett, William G. Sumner, Halsted and Osler—men who knew nothing whatever about the so-called science of pedagogy, and would have derided its alleged principles if they had heard them stated.
In Prejudices: third series (1922), 241-2.
For a longer excerpt, see H.L. Mencken on Teaching, Enthusiasm and Pedagogy.
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That many very remarkable change and involuntary motions are sudden produced in the body by various affections of the mind, is undeniably evinced from a number of facts. Thus fear often causes a sudden and uncommon flow of pale urine. Looking much at one troubled with sore eyes, has sometimes affected the spectator with the same disease.—Certain sounds cause a shivering over the whole body.—The noise of a bagpipe has raised in some persons an inclination to make urine.—The sudden appearance of any frightful object, will, in delicate people, cause an uncommon palpitation of the heart.—The sight of an epileptic person agitated with convulsions, has brought on an epilepsy; and yawning is so very catching, as frequently to be propagated through whole companies.
In An Essay on the Vital and Other Involuntary Motions of Animals (1751), 253-254.
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The coastal zone may be the single most important portion of our planet. The loss of its biodiversity may have repercussions far be-yond our worst fears.
Biodiversity
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The effort to eliminate synthetic pesticides because of unsubstantiated fears about residues in food will make fruits and vegetables more expensive, decrease consumption, and thus increase cancer rates. The levels of synthetic pesticide residues are trivial in comparison to natural chemicals, and thus their potential for cancer causation is extremely low. [Ames believes that “to eat your veggies” is the best way to prevent cancer.]
Paper to the American Chemical Society, 'Pollution, Pesticides and Cancer Misconceptions.' As cited by Art Drysdale, 'Latest Insider News: Natural vs. Synthetic Chemical Pesticides' (14 Feb 1999), on the mitosyfraudes.org website. Bruce Ames has written a similar sentiment in various other publications.
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The fact is that there are few more “popular” subjects than mathematics. Most people have some appreciation of mathematics, just as most people can enjoy a pleasant tune; and there are probably more people really interested in mathematics than in music. Appearances may suggest the contrary, but there are easy explanations. Music can be used to stimulate mass emotion, while mathematics cannot; and musical incapacity is recognized (no doubt rightly) as mildly discreditable, whereas most people are so frightened of the name of mathematics that they are ready, quite unaffectedly, to exaggerate their own mathematical stupidity.
In A Mathematician's Apology (1940, reprint with Foreward by C.P. Snow 1992), 86.
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The fear of meeting the opposition of envy, or the illiberality of ignorance is, no doubt, the frequent cause of preventing many ingenious men from ushering opinions into the world which deviate from common practice. Hence for want of energy, the young idea is shackled with timidity and a useful thought is buried in the impenetrable gloom of eternal oblivion.
A Treatise on the Improvement of Canal Navigation (1796), preface, ix.
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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.
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The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples’ lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.
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The long-range trend toward federal regulation, which found its beginnings in the Interstate Commerce Act of 1887 and the Sherman Act of 1890, which was quickened by a large number of measures in the Progressive era, and which has found its consummation in our time, was thus at first the response of a predominantly individualistic public to the uncontrolled and starkly original collectivism of big business. In America the growth of the national state and its regulative power has never been accepted with complacency by any large part of the middle-class public, which has not relaxed its suspicion of authority, and which even now gives repeated evidence of its intense dislike of statism. In our time this growth has been possible only under the stress of great national emergencies, domestic or military, and even then only in the face of continuous resistance from a substantial part of the public. In the Progressive era it was possible only because of widespread and urgent fear of business consolidation and private business authority. Since it has become common in recent years for ideologists of the extreme right to portray the growth of statism as the result of a sinister conspiracy of collectivists inspired by foreign ideologies, it is perhaps worth emphasizing that the first important steps toward the modern organization of society were taken by arch-individualists—the tycoons of the Gilded Age—and that the primitive beginning of modern statism was largely the work of men who were trying to save what they could of the eminently native Yankee values of individualism and enterprise.
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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.
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The mighty edifice of Government science dominated the scene in the middle of the 20th century as a Gothic cathedral dominated a 13th century landscape. The work of many hands over many years, it universally inspired admiration, wonder and fear.
In Science in the Federal Government: A History of Policies and Activities (1957, 1964), 375.
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The specialist is a man who fears the other subjects.
Martin H. Fischer, Howard Fabing (ed.) and Ray Marr (ed.), Fischerisms (1944).
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The voice of the intelligence … is drowned out by the roar of fear. It is ignored by the voice of desire. It is contradicted by the voice of shame. It is biased by hate and extinguished by anger. Most of all it is silenced by ignorance.
The Progressive Oct 55
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The young genius early exults in the contemplation of power and beauty. During Scott’s childhood, a frightful thunder-storm raged at Edinburgh, which made his brothers and the domestics huddle together in one room, shivering with fear at every peal. Young Walter was found lying on his back in the garden, the rain pitilessly pelting his face, while he, almost convulsed with delight, shouted, at every flash, “bonnie! bonnie!” Schiller was found by his father, on a similar occasion, perched upon a tree, and, on being harshly questioned as to his object, whimpered out that he wanted to see where the thunder came from.
In 'Genius', Wellman’s Miscellany (Dec 1871), 4, No. 6, 204. A variation of the anecdote about Walter Scott is given in George Gilfillan (ed.), 'Memoir of Sir Walter Scott', The Poetical Works of Sir Walter Scott: With memoir and critical dissertation (1857), viii. The anecdote about Schiller is of dubious authenticity, according to Charles Follen (ed.), The Life of Friedrich Schiller: Comprehending an Examination of His Works (1837), 7
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There is romance, the genuine glinting stuff, in typewriters, and not merely in their development from clumsy giants into agile dwarfs, but in the history of their manufacture, which is filled with raids, battles, lonely pioneers, great gambles, hope, fear, despair, triumph. If some of our novels could be written by the typewriters instead of on them, how much better they would be.
English Journey (1934), 123.
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Those who take refuge behind theological barbed wire fences, quite often wish they could have more freedom of thought, but fear the change to the great ocean of truth as they would a cold bath.
Quoted in Dr. D. M. Brooks, The Necessity of Atheism (1933), 341.
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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.
Essay collected in John Cornwell (ed.), 'The Limitless Power of Science', Nature's Imagination: The Frontiers of Scientific Vision (1995), 125.
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Today the world changes so quickly that in growing up we take leave not just of youth but of the world we were young in. … Fear and resentment of what is new is really a lament for the memories of our childhood.
From 'On The Effecting of All Things Possible', Presidential Address to the British Association for the Advancement of Science, Exeter (3 Sep 1969). In Pluto’s Republic (1982), 336.
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We all know, from what we experience with and within ourselves, that our conscious acts spring from our desires and our fears. Intuition tells us that that is true also of our fellows and of the higher animals. We all try to escape pain and death, while we seek what is pleasant. We are all ruled in what we do by impulses; and these impulses are so organized that our actions in general serve for our self preservation and that of the race. Hunger, love, pain, fear are some of those inner forces which rule the individual’s instinct for self preservation. At the same time, as social beings, we are moved in the relations with our fellow beings by such feelings as sympathy, pride, hate, need for power, pity, and so on. All these primary impulses, not easily described in words, are the springs of man’s actions. All such action would cease if those powerful elemental forces were to cease stirring within us. Though our conduct seems so very different from that of the higher animals, the primary instincts are much alike in them and in us. The most evident difference springs from the important part which is played in man by a relatively strong power of imagination and by the capacity to think, aided as it is by language and other symbolical devices. Thought is the organizing factor in man, intersected between the causal primary instincts and the resulting actions. In that way imagination and intelligence enter into our existence in the part of servants of the primary instincts. But their intervention makes our acts to serve ever less merely the immediate claims of our instincts.
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We are going through the body-snatching phase right now, and there are all these Burke and Hare attitudes towards geneticists-that they are playing God and that DNA is sacred. No, it’s not. It’s no more sacred than your toenails. Basically, we are not going to make long-term medical progress without understanding how the genes work.
[Referring to the similarity of fears and superstitions in genetics as once were associated with anatomy ]
Quoted by Sean O’Hagan, in 'End of sperm report', The Observer (14 Sep 2002).
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We have genuflected before the god of science only to find that it has given us the atomic bomb, producing fears and anxieties that science can never mitigate.
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We should have positive expectations of what is in the universe, not fears and dreads. We are made with the realization that we’re not Earthbound, and that our acceptance of the universe offers us room to explore and extend outward. It’s like being in a dark room and imagining all sorts of terrors. But when we turn on the light – technology - suddenly it’s just a room where we can stretch out and explore. If the resources here on Earth are limited, they are not limited in the universe. We are not constrained by the limitations of our planet. As children have to leave the security of family and home life to insure growth into mature adults, so also must humankind leave the security and familiarity of Earth to reach maturity and obtain the highest attainment possible for the human race.
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We woke periodically throughout the night to peel off leeches. In the light of the head torch, the ground was a sea of leeches - black, slithering, standing up on one end to sniff the air and heading inexorably our way to feed. Our exposed faces were the main problem, with leeches feeding off our cheeks and becoming entangled in our hair. I developed a fear of finding one feeding in my ear, and that it would become too large to slither out, causing permanent damage.
Kinabalu Escape: The Soldiers’ Story
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When a conjecture inspires new hopes or creates new fears, action is indicated. There is an important asymmetry between hope, which leads to actions that will test its basis, and fear, which leads to restriction of options frequently restricting testing of the basis for the fear. As we know only too well, many of our hopes do not survive their tests. However, fears accumulate untested. Our inventory of untested fears has always made humanity disastrously vulnerable to thought control. While science was independent of politics, its greatest triumph was the reduction of that vulnerability.
Dartmouth College (1994)
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When coming to close quarters with a skunk … one has to fear from an encounter; the worst is that effluvium, after which crushed garlic is lavender, which tortures the olfactory nerves, and appears to pervade the whole system like a pestilent ether, nauseating one until sea-sickness seems almost a pleasant sensation in comparison.
In The Naturalist in La Plata (1892, 1895), 116-117.
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When entering on new ground we must not be afraid to express even risky ideas so as to stimulate research in all directions. As Priestley put it, we must not remain inactive through false modesty based on fear of being mistaken.
From An Introduction to the Study of Experimental Medicine (1865), as translated by Henry Copley Greene (1957), 164-165.
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When I received the Nobel Prize, the only big lump sum of money I have ever seen, I had to do something with it. The easiest way to drop this hot potato was to invest it, to buy shares. I knew that World War II was coming and I was afraid that if I had shares which rise in case of war, I would wish for war. So I asked my agent to buy shares which go down in the event of war. This he did. I lost my money and saved my soul.
In The Crazy Ape (1970), 21.
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Where there is fear you do not get honest figures.
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While religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one’s fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.
…...
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While there are several chronic diseases more destructive to life than cancer, none is more feared.
Charles H. Mayo and William A. Hendricks, 'Carcinoma of the Right Segment of the Colon', presented to Southern Surgical Assoc. (15 Dec 1925). In Annals of Surgery (Mar 1926), 83, 357.
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World Game finds that 60 percent of all the jobs in the U.S.A. are not producing any real wealth—i.e., real life support. They are in fear-underwriting industries or are checking-on-other-checkers, etc.
In Critical Path (1982), 223. - Google Books Result
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X-rays ... I am afraid of them. I stopped experimenting with them two years ago, when I came near to losing my eyesight and Dally, my assistant practically lost the use of both of his arms.
Quoted in 'Edison Fears Hidden Perils of the X-Rays', New York World (3 Aug 1903), 1.
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Zenophobia: the irrational fear of converging sequences.
Pun on the name of the Greek philosopher, Zeno, famous for his challenging paradoxes concerning converging sequences.
Anonymous
In Wieslaw Krawcewicz, Bindhyachal Rai, Calculus with Maple Labs (2003), 407.
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[In childhood, to overcome fear, the] need took me back again and again to a sycamore tree rising from the earth at the edge of a ravine. It was a big, old tree that had grown out over the ravine, so that when you climbed it, you looked straight down fifty feet or more. Every time I climbed that tree, I forced myself to climb to the last possible safe limb and then look down. Every time I did it, I told myself I’d never do it again. But I kept going back because it scared me and I had to know I could overcome that.
In John Glenn and Nick Taylor, John Glenn: A Memoir (2000), 16.
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[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.
Magic, Science and Religion (1925), 90.
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[Man] … his origin, his growth, his hopes and fears, his loves and his beliefs are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling can preserve an individual life beyond the grave; that all the labour of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins…
From 'A Free Man's Worship', Independent Review (Dec 1903). Collected in Mysticism and Logic: And Other Essays (1918), 47-48.
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[Regarding evolution believers:] Their business is not with the possible, but the actual—not with a world which might be, but with a world that is. This they explore with a courage not unmixed with reverence, and according to methods which, like the quality of a tree, are tested by their fruits. They have but one desire—to know the truth. They have but one fear—to believe a lie.
'Scientific Use of the Imagination', Discourse Delivered Before the British Association at Liverpool, (16 Sep 1870). Fragments of Science for Unscientific People: A Series of Detached Essays, Lectures, and Reviews (1892), Vol. 2, 134.
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[William Gull] endeavoured, above all things, to study the natural history of disease, uncomplicated by the action of unnecessary drugs, and he resented all useless interference with the course of nature. He would say of meddlesome poly-pharmacy—“Fools rush in, where angels fear to tread.”
Stated in Sir William Withey Gull and Theodore Dyke Acland (ed.), A Collection of the Published Writings of William Withey Gull (1896), xxv-xxvi.
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“These changes in the body,” he wrote in the review paper he sent to the American Journal of Physiology late in 1913, “are, each one of them, directly serviceable in making the organism more efficient in the struggle which fear or rage or pain may involve; for fear and rage are organic preparations for action, and pain is the most powerful known stimulus to supreme exertion. The organism which with the aid of increased adrenal secretion can best muster its energies, can best call forth sugar to supply the labouring muscles, can best lessen fatigue, and can best send blood to the parts essential in the run or the fight for life, is most likely to survive. Such, according to the view here propounded, is the function of the adrenal medulla at times of great emergency.”
Quoted in S. Benison, A. C. Barger and E. L. Wolfe, Walter B Cannon: The Life and Times of a Young Scientist (1987), 311.
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Carl Sagan Thumbnail In science it often happens that scientists say, 'You know that's a really good argument; my position is mistaken,' and then they would actually change their minds and you never hear that old view from them again. They really do it. It doesn't happen as often as it should, because scientists are human and change is sometimes painful. But it happens every day. I cannot recall the last time something like that happened in politics or religion. (1987) -- Carl Sagan
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- 90 -
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- 80 -
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- 70 -
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- 60 -
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- 50 -
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- 40 -
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- 30 -
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- 20 -
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