Free Quotes (239 quotes)
…I distinguish two parts of it, which I call respectively the brighter and the darker. The brighter seems to surround and pervade the whole hemisphere; but the darker part, like a sort of cloud, discolours the Moon’s surface and makes it appear covered with spots. Now these spots, as they are somewhat dark and of considerable size, are plain to everyone and every age has seen them, wherefore I will call them great or ancient spots, to distinguish them from other spots, smaller in size, but so thickly scattered that they sprinkle the whole surface of the Moon, but especially the brighter portion of it. These spots have never been observed by anyone before me; and from my observations of them, often repeated, I have been led to the opinion which I have expressed, namely, that I feel sure that the surface of the Moon is not perfectly smooth, free from inequalities and exactly spherical… but that, on the contrary, it is full of inequalities, uneven, full of hollows and protuberances, just like the surface of the Earth itself, which is varied everywhere by lofty mountains and deep valleys.
Describing his pioneering telescope observations of the Moon made from Jan 1610. In The Starry Messenger (Mar 1610). Quoted in Patrick Moore, Patrick Moore on the Moon (2006), 56.
[1.] And first I suppose that there is diffused through all places an aethereal substance capable of contraction & dilatation, strongly elastick, & in a word, much like air in all respects, but far more subtile.
2. I suppose this aether pervades all gross bodies, but yet so as to stand rarer in their pores then in free spaces, & so much ye rarer as their pores are less ...
3. I suppose ye rarer aether within bodies & ye denser without them, not to be terminated in a mathematical superficies, but to grow gradually into one another.
2. I suppose this aether pervades all gross bodies, but yet so as to stand rarer in their pores then in free spaces, & so much ye rarer as their pores are less ...
3. I suppose ye rarer aether within bodies & ye denser without them, not to be terminated in a mathematical superficies, but to grow gradually into one another.
Letter to Robert Boyle (28 Feb 1678/9). In H. W. Turnbull (ed.), The Correspondence of Isaac Newton, 1676-1687 (1960), Vol. 2, 289.
[An outsider views a scientist] as a type of unscrupulous opportunist: he appears as a realist, insofar as he seeks to describe the world independent of the act of perception; as idealist insofar as he looks upon the concepts and theories as the free inventions of the human spirit (not logically derivable from that which is empirically given); as positivist insofar as he considers his concepts and theories justified only to the extent to which they furnish a logical representation of relations among sense experiences. He may even appear as Platonist or Pythagorean insofar as he considers the viewpoint of logical simplicity as an indispensable and effective tool of his research.
In 'Reply to Critcisms', Paul Arthur Schilpp (ed.), Albert Einstein: Philosopher-Scientist (1949, 1959), Vol. 2, 684.
[The natural world cleans water, pollinates plants and provides pharmaceuticals, among many other gifts.] Thirty trillion dollars worth of services, scot-free to humanity, every year.
From transcript of PBS TV program 'Religion and Ethics' (17 Nov 2006).
[The steamboat] will answer for sea voyages as well as for inland navigation, in particular for packets, where there may be a great number of passengers. He is also of opinion, that fuel for a short voyage would not exceed the weight of water for a long one, and it would produce a constant supply of fresh water. ... [T]he boat would make head against the most violent tempests, and thereby escape the danger of a lee shore; and that the same force may be applied to a pump to free a leaky ship of her water. ... [T]he good effects of the machine, is the almost omnipotent force by which it is actuated, and the very simple, easy, and natural way by which the screws or paddles are turned to answer the purpose of oars.
[This letter was written in 1785, before the first steamboat carried a man (Fitch) on 27 Aug 1787.]
[This letter was written in 1785, before the first steamboat carried a man (Fitch) on 27 Aug 1787.]
Letter to Benjamin Franklin (12 Oct 1785), in The Works of Benjamin Franklin (1882), Vol. 10, 232.
[The teaching of Nature] is harsh and wasteful in its operation. Ignorance is visited as sharply as wilful disobedience—incapacity meets with the same punishment as crime. Nature’s discipline is not even a word and a blow, and the blow first; but the blow without the word. It is left to you to find out why your ears are boxed.
The object of what we commonly call education—that education in which man intervenes, and which I shall distinguish as artificial education—is to make good these defects in Nature’s methods; to prepare the child to receive Nature’s education, neither incapably, nor ignorantly, nor with wilful disobedience; and to understand the preliminary symptoms of her displeasure, without waiting for the box on the ear. In short, all artificial education ought to he an anticipation of natural education. And a liberal education is an artificial education, which has not only prepared a man to escape the great evils of disobedience to natural laws, but has trained him to appreciate and to seize upon the rewards, which Nature scatters with as free a hand as her penalties.
The object of what we commonly call education—that education in which man intervenes, and which I shall distinguish as artificial education—is to make good these defects in Nature’s methods; to prepare the child to receive Nature’s education, neither incapably, nor ignorantly, nor with wilful disobedience; and to understand the preliminary symptoms of her displeasure, without waiting for the box on the ear. In short, all artificial education ought to he an anticipation of natural education. And a liberal education is an artificial education, which has not only prepared a man to escape the great evils of disobedience to natural laws, but has trained him to appreciate and to seize upon the rewards, which Nature scatters with as free a hand as her penalties.
From Inaugural Address as Principal, South London Working Men’s College, in 'A Liberal Education; and Where to Find it', Macmillan's Magazine (Mar 1868), 17, 370.
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.
Written upon completion of the building of the Golden Gate Bridge, May 1937. In Allen Brown, Golden Gate: biography of a Bridge (1965), 229.
Error of confounding cause and effect.—There is no more dangerous error than confounding consequence with cause: I call it the intrinsic depravity of reason. … I take an
example: everybody knows the book of the celebrated Comaro, in which he recommends his spare diet as a recipe for a long and happy life,—for a virtuous life also. Few books have been read so much… I believe hardly any book … has caused so much harm, has shortened so many lives, as this well-meant curiosity. The source of this mischief is in confounding consequence with cause. The candid Italian saw in his diet the cause of his long life, while the prerequisite to long life, the extraordinary slowness of the metabolic process, small consumption, was the cause of his spare diet. He was not at liberty to eat little or much; his frugality—was not of “free will;” he became sick when he ate more.
From 'The Four Great Errors', The Twilight of the Idols (1888), collected in Thomas Common (trans.), The Works of Friedrich Nietzsche (1896), Vol. 11, 139.
Il ne peut y avoir de langage plus universel et plus simple, plus exempt d’erreurs et d’obscurités, c'est-à-dire plus digne d'exprimer les rapports invariables des êtres naturels.
There cannot be a language more universal and more simple, more free from errors and obscurities, … more worthy to express the invariable relations of all natural things. [About mathematical analysis.]
There cannot be a language more universal and more simple, more free from errors and obscurities, … more worthy to express the invariable relations of all natural things. [About mathematical analysis.]
From Théorie Analytique de la Chaleur (1822), xiv, translated by Alexander Freeman in The Analytical Theory of Heat (1878), 7.
In primis, hominis est propria VERI inquisitio atque investigato. Itaque cum sumus negotiis necessariis, curisque vacui, tum avemus aliquid videre, audire, ac dicere, cognitionemque rerum, aut occultarum aut admirabilium, ad benè beatéque vivendum necessariam ducimus; —ex quo intelligitur, quod VERUM, simplex, sincerumque sit, id esse naturæ hominis aptissimum. Huic veri videndi cupiditati adjuncta est appetitio quædam principatûs, ut nemini parere animus benè a naturâ informatus velit, nisi præcipienti, aut docenti, aut utilitatis causâ justè et legitimè imperanti: ex quo animi magnitudo existit, et humanarum rerum contemtio.
Before all other things, man is distinguished by his pursuit and investigation of TRUTH. And hence, when free from needful business and cares, we delight to see, to hear, and to communicate, and consider a knowledge of many admirable and abstruse things necessary to the good conduct and happiness of our lives: whence it is clear that whatsoever is TRUE, simple, and direct, the same is most congenial to our nature as men. Closely allied with this earnest longing to see and know the truth, is a kind of dignified and princely sentiment which forbids a mind, naturally well constituted, to submit its faculties to any but those who announce it in precept or in doctrine, or to yield obedience to any orders but such as are at once just, lawful, and founded on utility. From this source spring greatness of mind and contempt of worldly advantages and troubles.
Before all other things, man is distinguished by his pursuit and investigation of TRUTH. And hence, when free from needful business and cares, we delight to see, to hear, and to communicate, and consider a knowledge of many admirable and abstruse things necessary to the good conduct and happiness of our lives: whence it is clear that whatsoever is TRUE, simple, and direct, the same is most congenial to our nature as men. Closely allied with this earnest longing to see and know the truth, is a kind of dignified and princely sentiment which forbids a mind, naturally well constituted, to submit its faculties to any but those who announce it in precept or in doctrine, or to yield obedience to any orders but such as are at once just, lawful, and founded on utility. From this source spring greatness of mind and contempt of worldly advantages and troubles.
In De Officiis, Book 1. Sect. 13. As given in epigraph to John Frederick William Herschel, A Preliminary Discourse on the Study of Natural Philosophy (1830), viii.
La fermentation est … la vie sans air, c’est la vie sans oxygène libre
Fermentation is … life without air, it is life without free oxygen.
Fermentation is … life without air, it is life without free oxygen.
In 'Études sur la Bière', Section 6, 'Théorie Physiologique des Fermentation', Revue Scientifique (26 Aug 1876), 2nd Series, 11, No. 9, 214. This is described as “Pasteur’s famous aphorism, ‘Fermentation is life without oxygen’”, in Burton J. Hendrick, 'Some Modern Ideas on Food', McClure’s Magazine (Apr 1910), 34, No. 6, 667.
Mathematical Knowledge adds a manly Vigour to the Mind, frees it from Prejudice, Credulity, and Superstition.
In An Essay On the Usefulness of Mathematical Learning, (1701), 7.
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.
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.
The constancy of the internal environment is the condition for free and independent life: the mechanism that makes it possible is that which assured the maintenance, with the internal environment, of all the conditions necessary for the life of the elements.
Lectures on the Phenomena of Life Common to Animals and Plants (1878), trans. Hebbel E. Hoff, Roger Guillemin and Lucienne Guillemin (1974), 84.
4. The Fourth Law of Ecology: There is no such thing as a free lunch.
In The Closing Circle: Nature, Man, and Technology (2014).
A central lesson of science is that to understand complex issues (or even simple ones), we must try to free our minds of dogma and to guarantee the freedom to publish, to contradict, and to experiment. Arguments from authority are unacceptable.
Billions and Billions: Thoughts on Life and Death at the Brink of the Millenium (1998), 190.
A fool who, after plain warning, persists in dosing himself with dangerous drugs should be free to do so, for his death is a benefit to the race in general.
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A free soul ought not to pursue any study slavishly; for while bodily labors performed under constraint do not harm the body, nothing that is learned under compulsion stays with the mind.
— Plato
From The Republic 7 536e, as translated by Paul Shorey (1930).
A human being is part of the whole, called by us “Universe”; a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely but the striving for such achievement is, in itself, a part of the liberation and a foundation for inner security.
In Letter (4 Mar 1950), replying to a grieving father over the loss of a young son. In Dear Professor Einstein: Albert Einstein’s Letters to and from Children (2002), 184.
A man in twenty-four hours converts as much as seven ounces of carbon into carbonic acid; a milch cow will convert seventy ounces, and a horse seventy-nine ounces, solely by the act of respiration. That is, the horse in twenty-four hours burns seventy-nine ounces of charcoal, or carbon, in his organs of respiration to supply his natural warmth in that time ..., not in a free state, but in a state of combination.
In A Course of Six Lectures on the Chemical History of a Candle (1861), 117.
A scientist strives to understand the work of Nature. But with our insufficient talents as scientists, we do not hit upon the truth all at once. We must content ourselves with tracking it down, enveloped in considerable darkness, which leads us to make new mistakes and errors. By diligent examination, we may at length little by little peel off the thickest layers, but we seldom get the core quite free, so that finally we have to be satisfied with a little incomplete knowledge.
Lecture to the Royal Swedish Academy of Science, 23 May 1764. Quoted in J. A. Schufle 'Torbern Bergman, Earth Scientist', Chymia, 1967, 12, 78.
All good things are wild and free.
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All statements are true, if you are free to redefine their terms.
'Penetrating the Rhetoric', The Vision of the Anointed (1996), 102.
All that glisters may not be gold, but at least it contains free electrons.
From Lecture at Birkbeck College, University of London (1960). As quoted and cited in Alan L. Mackay and Maurice Ebison (ed.), The Harvest of a Quiet Eye (1977, 1981), 7. Below the quote, a comment is added in brackets: “[But consider the Golden Scarab Beetle which has a metallic lustre without metal.]” [Webmaster’s note: In this book, the comment is shown in a much smaller type size, in a different font, and is therefore presumably an editorial remark, and not part of Bernal’s own words. Both Bernal and Mackay were crystallographers at Birkbeck College, where the lecture was given. Webmaster speculates that Mackay attended the lecture, and the quote is made from his own recollection, since no print source is included with the citation. In general, metals are lustrous because of the free electrons they have, which interact with incident light.]
All the events which occur upon the earth result from Law: even those actions which are entirely dependent on the caprices of the memory, or the impulse of the passions, are shown by statistics to be, when taken in the gross, entirely independent of the human will. As a single atom, man is an enigma; as a whole, he is a mathematical problem. As an individual, he is a free agent; as a species, the offspring of necessity.
In The Martyrdom of Man (1876), 185-186.
All the scientist creates in a fact is the language in which he enunciates it. If he predicts a fact, he will employ this language, and for all those who can speak and understand it, his prediction is free from ambiguity. Moreover, this prediction once made, it evidently does not depend upon him whether it is fulfilled or not.
The Value of Science (1905), in The Foundations of Science: Science and Hypothesis, The Value of Science, Science and Method(1946), trans. by George Bruce Halsted, 332.
Although we are mere sojourners on the surface of the planet, chained to a mere point in space, enduring but for a moment of time, the human mind is not only enabled to number worlds beyond the unassisted ken of mortal eye, but to trace the events of indefinite ages before the creation of our race, and is not even withheld from penetrating into the dark secrets of the ocean, or the interior of the solid globe; free, like the spirit which the poet described as animating the universe.
In Principles of Geology (1830).
An example of such emergent phenomena is the origin of life from non-living chemical compounds in the oldest, lifeless oceans of the earth. Here, aided by the radiation energy received from the sun, countless chemical materials were synthesized and accumulated in such a way that they constituted, as it were, a primeval “soup.” In this primeval soup, by infinite variations of lifeless growth and decay of substances during some billions of years, the way of life was ultimately reached, with its metabolism characterized by selective assimilation and dissimilation as end stations of a sluiced and canalized flow of free chemical energy.
In 'The Scientific Character of Geology', The Journal of Geology (Jul 1961), 69, No. 4, 458.
Apart from its healthful mental training as a branch of ordinary education, geology as an open-air pursuit affords an admirable training in habits of observation, furnishes a delightful relief from the cares and routine of everyday life, takes us into the open fields and the free fresh face of nature, leads us into all manner of sequestered nooks, whither hardly any other occupation or interest would be likely to send us, sets before us problems of the highest interest regarding the history of the ground beneath our feet, and thus gives a new charm to scenery which may be already replete with attractions.
Outlines of Field-Geology (1900), 251-2.
Apparently separate parts of the world would be deeply and conspiratorially entangled, and our apparent free will would be entangled with them.
In 'Bertlmann's Socks and the Nature of Reality', Journal de physique (1981), 42, No.3, Supplement, C2-57.
Archimedes was not free from the prevailing notion that geometry was degraded by being employed to produce anything useful. It was with difficulty that he was induced to stoop from speculation to practice. He was half ashamed of those inventions which were the wonder of hostile nations, and always spoke of them slightingly as mere amusements, as trifles in which a mathematician might be suffered to relax his mind after intense application to the higher parts of his science.
In Lord Bacon', Edinburgh Review (Jul 1887), in Critical and Miscellaneous Essays (1879), Vol. 1, 395.
As far as I see, such a theory [of the primeval atom] remains entirely outside any metaphysical or religious question. It leaves the materialist free to deny any transcendental Being. He may keep, for the bottom of space-time, the same attitude of mind he has been able to adopt for events occurring in non-singular places in space-time. For the believer, it removes any attempt to familiarity with God, as were Laplace’s chiquenaude or Jeans’ finger. It is consonant with the wording of Isaiah speaking of the “Hidden God” hidden even in the beginning of the universe … Science has not to surrender in face of the Universe and when Pascal tries to infer the existence of God from the supposed infinitude of Nature, we may think that he is looking in the wrong direction.
From 'The Primeval Atom Hypothesis and the Problem of Clusters of Galaxies', in R. Stoops (ed.), La Structure et l'Evolution de l'Univers (1958), 1-32. As translated in Helge Kragh, Cosmology and Controversy: The Historical Development of Two Theories of the Universe (1996), 60.
As lightning clears the air of impalpable vapours, so an incisive paradox frees the human intelligence from the lethargic influence of latent and unsuspected assumptions. Paradox is the slayer of Prejudice.
In George Edward Martin, The Foundations of Geometry and the Non-Euclidean Plane (1982), 110.
Biology … is the least self-centered, the least narcissistic of the sciences—the one that, by taking us out of ourselves, leads us to re-establish the link with nature and to shake ourselves free from our spiritual isolation.
In 'Victories and Hopes of Biology', Can Man Be Modified? (1959), 31
But here I stop–short of any deterministic speculation that attributes specific behaviors to the possession of specific altruist or opportunist genes. Our genetic makeup permits a wide range of behaviors–from Ebenezer Scrooge before to Ebenezer Scrooge after. I do not believe that the miser hoards through opportunist genes or that the philanthropist gives because nature endowed him with more than the normal complement of altruist genes. Upbringing, culture, class, status, and all the intangibles that we call ‘free will,’ determine how we restrict our behaviors from the wide spectrum–extreme altruism to extreme selfishness–that our genes permit.
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By relieving the brain of all unnecessary work, a good notation sets it free to concentrate on more advanced problems, and in effect increases the mental power of the race.
In An Introduction to Mathematics (1911), 59.
Chemists have made of phlogiston a vague principle which is not at all rigorously defined, and which, in consequence, adapts itself to all explanations in which it is wished it shall enter; sometimes it is free fire, sometimes it is fire combined with the earthy element; sometimes it passes through the pores of vessels, sometimes they are impenetrable to it; it explains both the causticity and non-causticity, transparency and opacity, colours and absence of colours. It is a veritable Proteus which changes its form every instant. It is time to conduct chemistry to a more rigorous mode of reasoning ... to distinguish fact and observation from what is systematic and hypothetical.
'Réflexions sur le phlogistique', Mémoires de l'Académie des Sciences, 1783, 505-38. Reprinted in Oeuvres de Lavoisier (1864), Vol. 2, 640, trans. M. P. Crosland.
Clarity about the aims and problems of socialism is of greatest significance in our age of transition. Since, under present circumstances, free and unhindered discussion of these problems has come under a powerful taboo, I consider the foundation of this magazine to be an important public service.
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Collective unity is not the result of the brotherly love of the faithful for each other. The loyalty of the true believer is to the whole—the church, party, nation—and not to his fellow true believer. True loyalty between individuals is possible only in a loose and relatively free society.
In The True Believer (1951), 122
Compare ... the various quantities of the same element contained in the molecule of the free substance and in those of all its different compounds and you will not be able to escape the following law: The different quantities of the same element contained in different molecules are all whole multiples of one and the same quantity, which always being entire, has the right to be called an atom.
Sketch of a Course of Chemical Philosophy (1858), Alembic Club Reprint (1910), 11.
Constant, or free, life is the third form of life; it belongs to the most highly organized animals. In it, life is not suspended in any circumstance, it unrolls along a constant course, apparently indifferent to the variations in the cosmic environment, or to the changes in the material conditions that surround the animal. Organs, apparatus, and tissues function in an apparently uniform manner, without their activity undergoing those considerable variations exhibited by animals with an oscillating life. This because in reality the internal environment that envelops the organs, the tissues, and the elements of the tissues does not change; the variations in the atmosphere stop there, so that it is true to say that physical conditions of the environment are constant in the higher animals; it is enveloped in an invariable medium, which acts as an atmosphere of its own in the constantly changing cosmic environment. It is an organism that has placed itself in a hot-house. Thus the perpetual changes in the cosmic environment do not touch it; it is not chained to them, it is free and independent.
Lectures on the Phenomena of Life Common to Animals and Plants (1878), trans. Hebbel E. Hoff, Roger Guillemin and Lucienne Guillemin (1974), 83.
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.
…...
Deprived, therefore, as regards this period, of any assistance from history, but relieved at the same time from the embarrassing interference of tradition, the archaeologist is free to follow the methods which have been so successfully pursued in geology—the rude bone and stone implements of bygone ages being to the one what the remains of extinct animals are to the other. The analogy may be pursued even further than this. Many mammalia which are extinct in Europe have representatives still living in other countries. Our fossil pachyderms, for instance, would be almost unintelligible but for the species which still inhabit some parts of Asia and Africa; the secondary marsupials are illustrated by their existing representatives in Australia and South America; and in the same manner, if we wish clearly to understand the antiquities of Europe, we must compare them with the rude implements and weapons still, or until lately, used by the savage races in other parts of the world. In fact, the Van Diemaner and South American are to the antiquary what the opossum and the sloth are to the geologist.
Pre-historic Times, as Illustrated by Ancient Remains, and the Manners and Customs of Modern Savages, (2nd ed. 1869, 1890), 429-430.
Discoveries that are anticipated are seldom the most valuable. … It’s the scientist free to pilot his vessel across hidden shoals into open seas who gives the best value.
From 'Why Our Scientific Discoveries Need to Surprise Us', in The Globe and Mail (1 Oct 2011).
Dissection … teaches us that the body of man is made up of certain kinds of material, so differing from each other in optical and other physical characters and so built up together as to give the body certain structural features. Chemical examination further teaches us that these kinds of material are composed of various chemical substances, a large number of which have this characteristic that they possess a considerable amount of potential energy capable of being set free, rendered actual, by oxidation or some other chemical change. Thus the body as a whole may, from a chemical point of view, be considered as a mass of various chemical substances, representing altogether a considerable capital of potential energy.
From Introduction to A Text Book of Physiology (1876, 1891), Book 1, 1.
Does it not seem as if Algebra had attained to the dignity of a fine art, in which the workman has a free hand to develop his conceptions, as in a musical theme or a subject for a painting? It has reached a point where every properly developed algebraical composition, like a skillful landscape, is expected to suggest the notion of an infinite distance lying beyond the limits of the canvas.
In 'Lectures on the Theory of Reciprocants', Lecture XXI, American Journal of Mathematics (Jul 1886), 9, No. 3, 136.
Encryption...is a powerful defensive weapon for free people. It offers a technical guarantee of privacy, regardless of who is running the government... It’s hard to think of a more powerful, less dangerous tool for liberty.
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Error of opinion may be tolerated where reason is left free to combat it.
From his First Inaugural Address (4 Mar 1801). In Annals of the Congress of the United States (1801), 11, 583.
Every generation has the obligation to free men’s minds for a look at new worlds… to look out from a higher plateau than the last generation.
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Every progress that a church makes in the construction of its dogmas leads to a further taming of the free spirit; every new dogma … narrows the circle of free thought. … Science, on the other hand, liberates with every step of its development, it opens up new paths to thought … In other words, it allows the individual to be truly free.
Translated from the original German, “Jeder Fortschritt, den eine Kirche in dem Aufbau ihrer Dogmen macht, führt zu einer weiter gehenden Bändigung des freien Geistes; jedes neue Dogma …
verengt den Kreis des freien Denkens. … Die Naturwissenschaft umgekehrt befreit mit jedem Schritte ihrer Entwicklung, sie eröffnet dem Gedanken neue Bahnen … Sie gestattet, mit anderen Worten, dem Einzelnen in vollem Masse wahr zu sein.” In Speech to the 24th meeting of the German Naturalists and Physicians at Rostock 'Ueber die Aufgaben der Naturwissenschaften in dem neuen nationalen Leben Deutschlands', (On the tasks of the natural sciences in the new
national life of Germany), published in Chemisches Zentralblatt (11 Oct 1871), No. 41, 654-655. English version by Webmaster using Google translate.
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.
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.
For a scientist must indeed be freely imaginative and yet skeptical, creative and yet a critic. There is a sense in which he must be free, but another in which his thought must be very preceisely regimented; there is poetry in science, but also a lot of bookkeeping.
The Strange Case of the Spotted Mice and Other Classic Essays on Science (1996), 63.
For it is owing to their wonder that men now both begin and at first began to philosophize; they wondered originally at the obvious difficulties, then advanced little by little and stated difficulties about the greater matters, e.g. about the phenomena of the moon and those of the sun and the stars, and about the genesis of the universe. And a man who is puzzled and wonders thinks himself ignorant (whence even the lover of myth is in a sense a lover of wisdom, for myth is composed of wonders); therefore since they philosophized in order to escape from ignorance, evidently they were pursuing science in order to know, and not for any utilitarian end. And this is confirmed by the facts; for it was when almost all the necessities of life and the things that make for comfort and recreation were present, that such knowledge began to be sought. Evidently then we do not seek it for the sake of any advantage; but as the man is free, we say, who exists for himself and not for another, so we pursue this as the only free science, for it alone exists for itself.
Metaphysics, 982b, 12-27. In Jonathan Baines (ed.), The Complete Works of Aristotle (1984), Vol. 2, 1554.
Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.
In The Temper of Our Time (1967), 103.
Free will is to mind what chance is to matter.
Notebook M (begun July 1838). In Charles Darwin, Paul H. Barrett and Peter J. Gautrey, Charles Darwin’s Notebooks, 1836-1844 (1987, 2009), 536. Darwin inserted a note “M. Le Comte,” perhaps (thinks the Webmaster) as a reference to the latter’s philosophy.
From birth, man carries the weight of gravity on his shoulders. He is bolted to earth. But man has only to sink beneath the surface and he is free.
Quoted in 'Sport: Poet of the Depths', Time (28 Mar 1960)
From this fountain (the free will of God) it is those laws, which we call the laws of nature, have flowed, in which there appear many traces of the most wise contrivance, but not the least shadow of necessity. These therefore we must not seek from uncertain conjectures, but learn them from observations and experimental. He who is presumptuous enough to think that he can find the true principles of physics and the laws of natural things by the force alone of his own mind, and the internal light of his reason, must either suppose the world exists by necessity, and by the same necessity follows the law proposed; or if the order of Nature was established by the will of God, the [man] himself, a miserable reptile, can tell what was fittest to be done.
…...
Geometrical axioms are neither synthetic a priori conclusions nor experimental facts. They are conventions: our choice, amongst all possible conventions, is guided by experimental facts; but it remains free, and is only limited by the necessity of avoiding all contradiction. ... In other words, axioms of geometry are only definitions in disguise.
That being so what ought one to think of this question: Is the Euclidean Geometry true?
The question is nonsense. One might as well ask whether the metric system is true and the old measures false; whether Cartesian co-ordinates are true and polar co-ordinates false.
That being so what ought one to think of this question: Is the Euclidean Geometry true?
The question is nonsense. One might as well ask whether the metric system is true and the old measures false; whether Cartesian co-ordinates are true and polar co-ordinates false.
In George Edward Martin, The Foundations of Geometry and the Non-Euclidean Plane (1982), 110.
Giordano Bruno was the martyr; though the cause for which he suffered was not that of science, but that of free imaginative speculation. His death in the year 1600 ushered in the first century of modern science in the strict sense of the term.
In 'The Origins of Modern Science', Science and the Modern World (1926, 2011), 1.
Given any domain of thought in which the fundamental objective is a knowledge that transcends mere induction or mere empiricism, it seems quite inevitable that its processes should be made to conform closely to the pattern of a system free of ambiguous terms, symbols, operations, deductions; a system whose implications and assumptions are unique and consistent; a system whose logic confounds not the necessary with the sufficient where these are distinct; a system whose materials are abstract elements interpretable as reality or unreality in any forms whatsoever provided only that these forms mirror a thought that is pure. To such a system is universally given the name MATHEMATICS.
In 'Mathematics', National Mathematics Magazine (Nov 1937), 12, No. 2, 62.
Gyroscope, n.: A wheel or disk mounted to spin rapidly about an axis and also free to rotate about one or both of two axes perpendicular to each other and the axis of spin so that a rotation of one of the two mutually perpendicular axes results from application of torque to the other when the wheel is spinning and so that the entire apparatus offers considerable opposition depending on the angular momentum to any torque that would change the direction of the axis of spin.
Webster's New Collegiate Dictionary (8th Ed., 1973), 513. (Webmaster comments: A definition which is perfectly easy to understand. Right?)
Happy the men who made the first essay,
And to celestial regions found the way!
No earthly vices clogg’d their purer souls,
That they could soar so high as touch the poles:
Sublime their thoughts and from pollution clear,
Bacchus and Venus held no revels there;
From vain ambition free; no love of war
Possess’d their minds, nor wranglings at the bar;
No glaring grandeur captivates their eyes,
For such see greater glory in the skies:
Thus these to heaven attain.
And to celestial regions found the way!
No earthly vices clogg’d their purer souls,
That they could soar so high as touch the poles:
Sublime their thoughts and from pollution clear,
Bacchus and Venus held no revels there;
From vain ambition free; no love of war
Possess’d their minds, nor wranglings at the bar;
No glaring grandeur captivates their eyes,
For such see greater glory in the skies:
Thus these to heaven attain.
In Craufurd Tait Ramage (ed., trans.), Beautiful Thoughts From Latin Authors, with English Translations (1864),
Have you ever watched an eagle held captive in a zoo, fat and plump and full of food and safe from danger too?
Then have you seen another wheeling high up in the sky, thin and hard and battle-scarred, but free to soar and fly?
Well, which have you pitied the caged one or his brother? Though safe and warm from foe or storm, the captive, not the other!
There’s something of the eagle in climbers, don’t you see; a secret thing, perhaps the soul, that clamors to be free.
It’s a different sort of freedom from the kind we often mean, not free to work and eat and sleep and live in peace serene.
But freedom like a wild thing to leap and soar and strive, to struggle with the icy blast, to really be alive.
That’s why we climb the mountain’s peak from which the cloud-veils flow, to stand and watch the eagle fly, and soar, and wheel... below...
Then have you seen another wheeling high up in the sky, thin and hard and battle-scarred, but free to soar and fly?
Well, which have you pitied the caged one or his brother? Though safe and warm from foe or storm, the captive, not the other!
There’s something of the eagle in climbers, don’t you see; a secret thing, perhaps the soul, that clamors to be free.
It’s a different sort of freedom from the kind we often mean, not free to work and eat and sleep and live in peace serene.
But freedom like a wild thing to leap and soar and strive, to struggle with the icy blast, to really be alive.
That’s why we climb the mountain’s peak from which the cloud-veils flow, to stand and watch the eagle fly, and soar, and wheel... below...
…...
I am a strong advocate for free thought on all subjects, yet it appears to me (whether rightly or wrongly) that direct arguments against christianity & theism produce hardly any effect on the public; & freedom of thought is best promoted by the gradual illumination of men's minds, which follow[s] from the advance of science. It has, therefore, been always my object to avoid writing on religion, & I have confined myself to science. I may, however, have been unduly biassed by the pain which it would give some members of my family, if I aided in any way direct attacks on religion.
Letter to E.B. Aveling (13 Oct 1880).
I am more and more convinced that the ant colony is not so much composed of separate individuals as that the colony is a sort of individual, and each ant like a loose cell in it. Our own blood stream, for instance, contains hosts of white corpuscles which differ little from free-swimming amoebae. When bacteria invade the blood stream, the white corpuscles, like the ants defending the nest, are drawn mechanically to the infected spot, and will die defending the human cell colony. I admit that the comparison is imperfect, but the attempt to liken the individual human warrior to the individual ant in battle is even more inaccurate and misleading. The colony of ants with its component numbers stands half way, as a mechanical, intuitive, and psychical phenomenon, between our bodies as a collection of cells with separate functions and our armies made up of obedient privates. Until one learns both to deny real individual initiative to the single ant, and at the same time to divorce one's mind from the persuasion that the colony has a headquarters which directs activity … one can make nothing but pretty fallacies out of the polity of the ant heap.
In An Almanac for Moderns (1935), 121
I cannot face with comfort the idea of life without work; work and the free play of the imagination are for me the same thing, I take no pleasure in anything else.
Letter to Oskar Pfister, 3 Jun 1910. Quoted in H. Meng and E. Freud (eds.), Psycho-Analysis and Faith: The Letters of Sigmund Freud and Oskar Pfister (1963), 146.
I cannot seriously believe in it [quantum theory] because the theory cannot be reconciled with the idea that physics should represent a reality in time and space, free from spooky actions at a distance [spukhafte Fernwirkungen].
Letter to Max Born (3 Mar 1947). In Born-Einstein Letters (1971), 158.
I discovered that Johns Hopkins [University] was a lot like Bell Labs, where the doors were always open and we were free to collaborate with researchers in other disciplines. I like the fact that I won’t be locked into one small niche here.
Quoted in Johns Hopkins University News Release (9 Jan 2003) after he retired from Bell Labs and joined the faculty in Fall 2002. On jh.edu web site.
I do not think we can impose limits on research. Through hundreds of thousands of years, man’s intellectual curiosity has been essential to all the gains we have made. Although in recent times we have progressed from chance and hit-or-miss methods to consciously directed research, we still cannot know in advance what the results may be. It would be regressive and dangerous to trammel the free search for new forms of truth.
In Margaret Mead and Rhoda Bubendey Métraux (ed.), Margaret Mead, Some Personal Views (1979), 89.
I don’t have to be what you want me to be. I’m free to be what I want.
In Robert Lipsyte, 'Clay Discusses His Future, Liston and Black Muslims', New York Times (27 Feb 1964). (At age 22.)
I have long since come to see that no one deserves either praise or blame for the ideas that come to him, but only for the actions resulting therefrom. Ideas and beliefs are certainly not voluntary acts. They come to us—we hardly know how or whence, and once they have got possession of us we can not reject or change them at will. It is for the common good that the promulgation of ideas should be free—uninfluenced by either praise or blame, reward or punishment. But the actions which result from our ideas may properly be so treated, because it is only by patient thought and work, that new ideas, if good and true, become adopted and utilized; while, if untrue or if not adequately presented to the world, they are rejected or forgotten.
In 'The Origin of the Theory of Natural Selection', Popular Science Monthly (1909), 74, 400.
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.
In Calyampudi Radhakrishna Rao, Statistics and Truth (1997), 31.
I have steadily endeavored to keep my mind free so as to give up any hypothesis, however much beloved (and I cannot resist forming one on every subject) as soon as the facts are shown to be opposed to it. … I cannot remember a single first formed hypothesis which had not after a time to be given up or be greatly modified.
In Darwin’s Life and Letters (1887), 103-104.
I hold every man a debtor to his profession; from the which as men of course do seek to receive countenance and profit, so ought they of duty to endeavour themselves, by way of amends, to be a help and ornament thereunto. This is performed, in some degree, by the honest and liberal practice of a profession; where men shall carry a respect not to descend into any course that is corrupt and unworthy thereof, and preserve themselves free from the abuses wherewith the same profession is noted to be infected: but much more is this performed, if a man be able to visit and strengthen the roots and foundation of the science itself; thereby not only gracing it in reputation and dignity, but also amplifying it in profession and substance.
Opening sentences of Preface, Maxims of Law (1596), in The Works of Francis Bacon: Law tracts. Maxims of the Law (1803), Vol. 4, 10.
I recognize nothing that is not material. In physics, chemistry and biology I see only mechanics. The Universe is nothing but an infinite and complex mechanism. Its complexity is so great that it borders on willfulness, suddenness, and randomness; it gives the illusion of free will possessed by conscious beings.
In Monism of the Universe (1931).
I say it is impossible that so sensible a people [citizens of Paris], under such circumstances, should have lived so long by the smoky, unwholesome, and enormously expensive light of candles, if they had really known that they might have had as much pure light of the sun for nothing.
[Describing the energy-saving benefit of adopting daylight saving time. (1784)]
[Describing the energy-saving benefit of adopting daylight saving time. (1784)]
'An Economical Project', The Life and Miscellaneous Writings of Benjamin Franklin (1839), 58. A translation of this letter appeared in one of the Paris daily papers about 1784. He estimated, during six months, a saving of over 64 million pound weight of candles, worth over 96 million livres tournois.
I think that I cannot preserve my health and spirits, unless I spend four hours a day at least—and it is commonly more than that—sauntering through the woods and over the hills and fields, absolutely free from all worldly engagements.
In 'Walking', The Atlantic (Jun 1862), 9, No. 56, 657-674. Collected in Walking (1841, 1914), 9.
I wandered away on a glorious botanical and geological excursion, which has lasted nearly fifty years and is not yet completed, always happy and free, poor and rich, without thought of a diploma or of making a name, urged on and on through endless, inspiring Godful beauty.
[Shortly after leaving university in 1863, without completing a degree, at age 25, he began his first botanical foot journey along the Wisconsin River to the Mississippi.]
[Shortly after leaving university in 1863, without completing a degree, at age 25, he began his first botanical foot journey along the Wisconsin River to the Mississippi.]
The Story of My Boyhood and Youth (1913), 286.
I was sitting in a chair in the patent office at Bern when all of a sudden a thought occurred to me: “If a person falls freely he will not feel his own weight.” I was startled. This simple thought made a deep impression on me. It impelled me toward a theory of gravitation.
Lecture in Japan (1922). The quote is footnoted in Michael White, John Gribbin, Einstein: a Life in Science (1995), 128, saying the talk is known as the 'Kyoto address', reported in J. Ishiwara, Einstein Koen-Roku (1977).
I would like it if everyone could make the prejudice vanish as I have that there is really a problem whether ants are machines, whether my brother is a machine, whether we are in the world, or the world is in us, if perhaps behind the word there is matter, power pushes or not, or if Locke is right that the intellect is between us and things. Or whether we are free or not free…
Given as “fashioned from Boltzmann’s notes for his lecture on natural philosophy on October 26, 1904” and translated in John Blackmore (ed.), Ludwig Boltzmann: His Later Life and Philosophy, 1900-1906 (1995), 136. Blackmore indicates (p.133) that since Boltzmann spoke freely, this may not be verbatim for what he actually said, because he did not read his lectures from his notes. However, it does “rather accurately represent his thinking” at the time he wrote his lecture. His Lectures on Natural Philosophy (1903-1906) were reconstructed from Boltzmann’s shorthand notes by Ilse M. Fasol-Boltzmann (ed.), in Ludwig Boltzmann Principien der Naturfolosofti (1990). This quote is translated from p.109.
I would teach the world that science is the best way to understand the world, and that for any set of observations, there is only one correct explanation. Also, science is value-free, as it explains the world as it is. Ethical issues arise only when science is applied to technology – from medicine to industry.
Response to question “What is the one thing everyone should learn about science?” in 'Life Lessons' The Guardian (7 Apr 2005).
If it were possible for us to have so deep an insight into a man's character as shown both in inner and in outer actions, that every, even the least, incentive to these actions and all external occasions which affect them were so known to us that his future conduct could be predicted with as great a certainty as the occurrence of a solar or lunar eclipse, we could nevertheless still assert that the man is free.
Critique of Practical Reason (1788). In L. W. Beck (ed. & trans.), Critique of Practical Reason and Other Writings in Moral Philosophy (1949), 204-5.
If it were possible to have a life absolutely free from every feeling of sin, what a terrifying vacuum it would be!
In The Burning Brand: Diaries 1935-1950 (1961), 175.
If the present arrangements of society will not admit of woman’s free development, then society must be remodelled, and adapted to the great wants of humanity.
From letter (12 Aug 1848) to Emily Collins, reproduced in Elizabeth Cady Stanton, Susan Brownell Anthony, Matilda Joslyn Gage, History of Woman Suffrage (1881), Vol. 1, 91.
If you defend a behavior by arguing that people are programmed directly for it, then how do you continue to defend it if your speculation is wrong, for the behavior then becomes unnatural and worthy of condemnation. Better to stick resolutely to a philosophical position on human liberty: what free adults do with each other in their own private lives is their business alone. It need not be vindicated–and must not be condemned–by genetic speculation.
…...
If you free yourself from the conventional reaction to a quantity like a million years, you free yourself a bit from the boundaries of human time. And then in a way you do not live at all, but in another way you live forever.
In Basin and Range (1981), 135.
In all cases of the motion of free material points under the influence of their attractive and repulsive forces, whose intensity depends solely upon distance, the loss in tension is always equal to the gain in vis viva, and the gain in the former equal to the loss in the latter. Hence the sum of the existing tensions and vires vivae is always constant. In this most general form we can distinguish our law as the principle of the conservation of force.
'On the Conservation of Force; a Physical Memoir'. In John Tyndall and William Francis (eds.), Scientific Memoirs: Natural Philosophy (1853), 121.
In the 1920s, there was a dinner at which the physicist Robert W. Wood was asked to respond to a toast … “To physics and metaphysics.” Now by metaphysics was meant something like philosophy—truths that you could get to just by thinking about them. Wood took a second, glanced about him, and answered along these lines: The physicist has an idea, he said. The more he thinks it through, the more sense it makes to him. He goes to the scientific literature, and the more he reads, the more promising the idea seems. Thus prepared, he devises an experiment to test the idea. The experiment is painstaking. Many possibilities are eliminated or taken into account; the accuracy of the measurement is refined. At the end of all this work, the experiment is completed and … the idea is shown to be worthless. The physicist then discards the idea, frees his mind (as I was saying a moment ago) from the clutter of error, and moves on to something else. The difference between physics and metaphysics, Wood concluded, is that the metaphysicist has no laboratory.
In 'Wonder and Skepticism', Skeptical Enquirer (Jan-Feb 1995), 19, No. 1.
In the past we see that periods of great intellectual activity have followed certain events which have acted by freeing the mind from dogma, extending the domain in which knowledge can be sought, and stimulating the imagination. … [For example,] the development of the cell theory and the theory of evolution.
From address, 'A Medical Retrospect'. Published in Yale Medical Journal (Oct 1910), 17, No. 2, 59.
Incandescent carbon particles, by the tens of millions, leap free of the log and wave like banners, as flame. Several hundred significantly different chemical reactions are now going on. For example, a carbon atom and four hydrogen atoms, coming out of the breaking cellulose, may lock together and form methane, natural gas. The methane, burning (combining with oxygen), turns into carbon dioxide and water, which also go up the flue. If two carbon atoms happen to come out of the wood with six hydrogen atoms, they are, agglomerately, ethane, which bums to become, also, carbon dioxide and water. Three carbons and eight hydrogens form propane, and propane is there, too, in the fire. Four carbons and ten hydrogens—butane. Five carbons … pentane. Six … hexane. Seven … heptane. Eight carbons and eighteen hydrogens—octane. All these compounds come away in the breaking of the cellulose molecule, and burn, and go up the chimney as carbon dioxide and water. Pentane, hexane, heptane, and octane have a collective name. Logs burning in a fireplace are making and burning gasoline.
In 'Firewood', Pieces of the Frame (1975), 205-206.
Infectious disease is one of the few genuine adventures left in the world. The dragons are all dead and the lance grows rusty in the chimney corner. ... About the only sporting proposition that remains unimpaired by the relentless domestication of a once free-living human species is the war against those ferocious little fellow creatures, which lurk in dark corners and stalk us in the bodies of rats, mice and all kinds of domestic animals; which fly and crawl with the insects, and waylay us in our food and drink and even in our love
Rats, Lice and History (1935)
Innovations, free thinking is blowing like a storm; those that stand in front of it, ignorant scholars like you, false scientists, perverse conservatives, obstinate goats, resisting mules are being crushed under the weight of these innovations. You are nothing but ants standing in front of the giants; nothing but chicks trying to challenge roaring volcanoes!
From the play Galileo Galilei (2001) .
Into whatsoever houses I enter, I will enter to help the sick, and I will abstain from all intentional wrong-doing and harm, especially from abusing the bodies of man or woman, bond or free. And whatsoever I shall see or hear in the course of my profession, as well as outside my profession in my intercourse with men, if it be what should not be published abroad, I will never divulge, holding such things to be holy secrets.
Oath, in Hippocrates, trans. W. H. S. Jones (1923), Vol. 1, 301.
It [space travel] will free man from his remaining chains, the chains of gravity which still tie him to this planet. It will open to him the gates of heaven.
Attributed.
It is a matter of primary importance in the cultivation of those sciences in which truth is discoverable by the human intellect that the investigator should be free, independent, unshackled in his movement; that he should be allowed and enabled to fix his mind intently, nay, exclusively, on his special object, without the risk of being distracted every other minute in the process and progress of his inquiry by charges of temerariousness, or by warnings against extravagance or scandal.
In The Idea of a University Defined and Illustrated (1905), 471.
It is from this absolute indifference and tranquility of the mind, that mathematical speculations derive some of their most considerable advantages; because there is nothing to interest the imagination; because the judgment sits free and unbiased to examine the point. All proportions, every arrangement of quantity, is alike to the understanding, because the same truths result to it from all; from greater from lesser, from equality and inequality.
In On the Sublime and Beautiful, Part 3, sect. 2.
It is impossible for us adequately to conceive the boldness of the measure which aimed at universal education through the establishment of free schools. ... it had no precedent in the world's history ... But time has ratified its soundness. Two centuries proclaim it to be as wise as it was courageous, as beneficient as it was disinterested. ... The establishment of free schools was one of those grand mental and moral experiments whose effects could not be developed and made manifest in a single generation. ... The sincerity of our gratitude must be tested by our efforts to perpetuate and improve what they established. The gratitude of the lips only is an unholy offering.
Tenth Report of the Secretary of the Massachusetts Board of Education (1946). Life and Works of Horace Mann (1891), Vol. 4, 111-112.
It is popular to believe that the age of the individual and, above all, of the free individual, is past in science. There are many administrators of science and a large component of the general population who believe that mass attacks can do anything, and even that ideas are obsolete. Behind this drive to the mass attack there are a number of strong psychological motives. Neither the public or the big administrator has too good an understanding of the inner continuity of science, but they both have seen its world-shaking consequences, and they are afraid of it. Both of them wish to decerebrate the scientist, even as the Byzantine State emasculated its civil servants. Moreover, the great administrator who is not sure of his own intellectual level can aggrandize himself only by cutting his scientific employees down to size.
In I am a Mathematician (1956), Epilogue, 363-364.
It is strange, but the longer I live the more I am governed by the feeling of Fatalism, or rather predestination. The feeling or free-will, said to be innate in man, fails me more and more. I feel so deeply that however much I may struggle, I cannot change fate one jot. I am now almost resigned. I work because I feel I am at the worst. I can neither wish nor hope for anything. You have no idea how indifferent I am to everything.
In Letter to Anna Carlotta, collected in Anna Charlotte Leffler, Sonya Kovalevsky: A Biography (1895), 133, as translated by A. De Furuhjelm and A.M. Clive Bayley.
It is the invaluable merit of the great Basle mathematician Leonhard Euler, to have freed the analytical calculus from all geometric bounds, and thus to have established analysis as an independent science, which from his time on has maintained an unchallenged leadership in the field of mathematics.
In Die Entwickelung der Mathematik in den letzten Jahrhunderten (1884), 12. As quoted and cited in Robert Édouard Moritz, Memorabilia Mathematica; Or, The Philomath’s Quotation-Book (1914), 153. Seen incorrectly attributed to Thomas Reid in N. Rose, Mathematical and Maxims and Minims (1988).
It may be true that people who are merely mathematicians have certain specific shortcomings; however that is not the fault of mathematics, but is true of every exclusive occupation. Likewise a mere linguist, a mere jurist, a mere soldier, a mere merchant, and so forth. One could add such idle chatter that when a certain exclusive occupation is often connected with certain specific shortcomings, it is on the other hand always free of certain other shortcomings.
Letter to Heinrich Schumacher (1-5 Jan 1845). Quoted in G. Waldo Dunnington, Carl Friedrich Gauss: Titan of Science (2004), 414.
Its [science’s] effectiveness is almost inevitable because it narrows the possibility of refutation and failure. Science begins by saying it can only answer this type of question and ends by saying these are the only questions that can be asked. Once the implications and shallowness of this trick are fully realised, science will be humbled and we shall be free to celebrate ourselves once again.
From Understanding the Present: An Alternative History of Science (2004), 249.
John Young and Bob Crippen have made us very proud. Their deeds reminded us that we as a free people can accomplish whatever we set out to do. Nothing binds our abilities except our expectations, and, given that, the farthest star is within our reach.
At Oval Office ceremony (20 May 1981) awarding NASA Distinguished Service medals to Young and Crippen, and a Congressional Space Medal of Honor to Young.
Know thyself! This is the source of all wisdom, said the great thinkers of the past, and the sentence was written in golden letters on the temple of the gods. To know himself, Linnæus declared to be the essential indisputable distinction of man above all other creatures. I know, indeed, in study nothing more worthy of free and thoughtful man than the study of himself. For if we look for the purpose of our existence, we cannot possibly find it outside ourselves. We are here for our own sake.
As translated and quoted in Ernst Haeckel and E. Ray Lankester (trans.) as epigraph for Chap. 9, The History of Creation (1886), Vol. 1, 244.
Knowing how contented, free and joyful is life in the realms of science, one fervently wishes that many would enter their portals.
In The Principles of Chemistry (1891), Vol. 1, preface, footnote, ix, as translated from the Russian 5th edition by George Kamensky, edited by A. J. Greenaway.
Let nobody be afraid of true freedom of thought. Let us be free in thought and criticism; but, with freedom, we are bound to come to the conclusion that science is not antagonistic to religion, but a help to it.
Quoted in Arthur Holmes, 'The Faith of the Scientist', The Biblical World (1916), 48 7.
Life is inseparable from water. For all terrestrial animals, including birds, the inescapable need for maintaining an adequate state of hydration in a hostile, desiccating environment is a central persistent constraint which exerts a sustained selective pressure on every aspect of the life cycle. It has been said, with some justification, that the struggle for existence is a struggle for free energy for doing physiological work. It can be said with equal justification for terrestrial organisms that the struggle for existence is a struggle to maintain an aqueous internal environment in which energy transformations for doing work can take place.
In 'The water economy of seed-eating birds that survive without drinking', Proceedings of the International Ornithological Congress (1972), 15, 237-238.
Man is a free moral agent and can be magnanimous and deal disinterestedly, humanity is a definite goal, social justice is desirable and possible, individual lives may be gloriously diversified, uniquely individualized, and yet socially useful; or, these are mere phrases, snares to catch gulls, soothing syrup for our troubled souls.
From Why We Behave Like Human Beings (1925), 476.
Man is not the creature of circumstances, circumstances are the creatures of man. We are free agents, and man is more powerful than matter.
…...
Man was made to try. Afterward he’s free to keep or throw away what pleasures or what promise that he’s found. What knowledge gained or stumbled on can be discarded or retained.
In 'Reactions to Man’s Landing on the Moon Show Broad Variations in Opinions', The New York Times (21 Jul 1969), 6.
Many scientists have tried to make determinism and complementarity the basis of conclusions that seem to me weak and dangerous; for instance, they have used Heisenberg’s uncertainty principle to bolster up human free will, though his principle, which applies exclusively to the behavior of electrons and is the direct result of microphysical measurement techniques, has nothing to do with human freedom of choice. It is far safer and wiser that the physicist remain on the solid ground of theoretical physics itself and eschew the shifting sands of philosophic extrapolations.
In New Perspectives in Physics (1962), viii.
Mathematics gives the young man a clear idea of demonstration and habituates him to form long trains of thought and reasoning methodically connected and sustained by the final certainty of the result; and it has the further advantage, from a purely moral point of view, of inspiring an absolute and fanatical respect for truth. In addition to all this, mathematics, and chiefly algebra and infinitesimal calculus, excite to a high degree the conception of the signs and symbols—necessary instruments to extend the power and reach of the human mind by summarizing an aggregate of relations in a condensed form and in a kind of mechanical way. These auxiliaries are of special value in mathematics because they are there adequate to their definitions, a characteristic which they do not possess to the same degree in the physical and mathematical [natural?] sciences.
There are, in fact, a mass of mental and moral faculties that can be put in full play only by instruction in mathematics; and they would be made still more available if the teaching was directed so as to leave free play to the personal work of the student.
There are, in fact, a mass of mental and moral faculties that can be put in full play only by instruction in mathematics; and they would be made still more available if the teaching was directed so as to leave free play to the personal work of the student.
In 'Science as an Instrument of Education', Popular Science Monthly (1897), 253.
Mathematics is a structure providing observers with a framework upon which to base healthy, informed, and intelligent judgment. Data and information are slung about us from all directions, and we are to use them as a basis for informed decisions. … Ability to critically analyze an argument purported to be logical, free of the impact of the loaded meanings of the terms involved, is basic to an informed populace.
In 'Mathematics Is an Edifice, Not a Toolbox', Notices of the AMS (Oct 1996), 43, No. 10, 1108.
Mathematics is perfectly free in its development and is subject only to the obvious consideration, that its concepts must be free from contradictions in themselves, as well as definitely and orderly related by means of definitions to the previously existing and established concepts.
In Grundlagen einer allgemeinen Manigfaltigkeitslehre (1883), Sect. 8.
Mathematics make the mind attentive to the objects which it considers. This they do by entertaining it with a great variety of truths, which are delightful and evident, but not obvious. Truth is the same thing to the understanding as music to the ear and beauty to the eye. The pursuit of it does really as much gratify a natural faculty implanted in us by our wise Creator as the pleasing of our senses: only in the former case, as the object and faculty are more spiritual, the delight is more pure, free from regret, turpitude, lassitude, and intemperance that commonly attend sensual pleasures.
In An Essay on the Usefulness of Mathematical Learning (1701), 3-4.
Measured objectively, what a man can wrest from Truth by passionate striving is utterly infinitesimal. But the striving frees us from the bonds of the self and makes us comrades of those who are the best and the greatest.
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Men always fool themselves when they give up experience for systems born of the imagination. Man is the work of nature, he exists in nature, he is subject to its laws, he can not break free, he can not leave even in thought; it is in vain that his spirit wants to soar beyond the bounds of the visible world, he is always forced to return.
Opening statement of first chapter of Système de la Nature (1770), Vol. 1, 1. Translation by Webmaster using Google Translate. From the original French, “Les hommes se tromperont toujours, quand ils abandonneront l'expérience pour des systèmes enfantés par l’imagination. L’homme est l’ouvrage de la nature, il existe dans la nature, il est soumis à ses lois, il ne peut s’en affranchir, il ne peut même par la pensée en sortir; c’est en vain que son esprit veut s’élancer au delà des bornes du monde visible, il est toujours forcé d’y rentrer.” In the English edition (1820-21), Samuel Wilkinson gives this as “Man has always deceived himself when he abandoned experience to follow imaginary systems.—He is the work of nature.—He exists in Nature.—He is submitted to the laws of Nature.—He cannot deliver himself from them:—cannot step beyond them even in thought. It is in vain his mind would spring forward beyond the visible world: direful and imperious necessity ever compels his return.”
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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Mitochondria seem to be able to exist, in the form of free-living bacteria, without our help. But without them, we die in a matter of seconds.
In Lifetide: A Biology of the Unconscious (1979), 78.
Modern war, even from the consideration of physical welfare, is not creative. Soldiers and civilians alike are supposed to put on mental khaki. … War means the death of that fertile war which consists of the free, restless conflict of ideas. The war which matters is that of the scientist with nature; of the farmer with the tawny desert; of … philosopher against … mob stupidity. Such war is creative. … Inventions that further life and joy; freedom; new knowledge, whether Luther Burbank’s about the breeding of fruits or Einstein's about relativity; great cathedrals and Beethoven's music: these modern mechanical war can destroy but never produce. At its most inventive height, war creates the Maxim gun, the submarine, disseminable germs of disease, life-blasting gases. Spiritually and intellectually, modern war is not creative.
From ‘The Stagnation of War’, in Allen D. Hole (ed.) The Messenger of Peace (Nov 1924), 49, No. 11, 162-163.
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.
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.
Nature knows no political boundaries. She puts living creatures on this globe and watches the free play of forces. She then confers the master's right on her favourite child, the strongest in courage and industry ... The stronger must dominate and not blend with the weaker, thus sacrificing his own greatness. Only the born weakling can view this as cruel.
Mein Kampf (1925-26), American Edition (1943), 134-5. In William Lawrence Shirer, The Rise and Fall of the Third Reich (1990), 86.
Neither in the subjective nor in the objective world can we find a criterion for the reality of the number concept, because the first contains no such concept, and the second contains nothing that is free from the concept. How then can we arrive at a criterion? Not by evidence, for the dice of evidence are loaded. Not by logic, for logic has no existence independent of mathematics: it is only one phase of this multiplied necessity that we call mathematics.
How then shall mathematical concepts be judged? They shall not be judged. Mathematics is the supreme arbiter. From its decisions there is no appeal. We cannot change the rules of the game, we cannot ascertain whether the game is fair. We can only study the player at his game; not, however, with the detached attitude of a bystander, for we are watching our own minds at play.
How then shall mathematical concepts be judged? They shall not be judged. Mathematics is the supreme arbiter. From its decisions there is no appeal. We cannot change the rules of the game, we cannot ascertain whether the game is fair. We can only study the player at his game; not, however, with the detached attitude of a bystander, for we are watching our own minds at play.
In Number: The Language of Science; a Critical Survey Written for the Cultured Non-Mathematician (1937), 244-245.
No human being, however great or powerful, was ever so free as a fish.
In Mrs. L. C. Tuthill (ed.), Precious Thoughts: Moral and Religious. Gathered from the Works of John Ruskin (1867), 72.
No hypothesis concerning the nature of this 'something' shall be advanced thereby or based thereon. Therefore it appears as most simple to use the last syllable 'gen' taken from Darwin's well-known word pangene since it alone is of interest to use, in order thereby to replace the poor, more ambiguous word, 'Anlage'. Thus, we will say for 'das pangene' and 'die pangene' simply 'Das Gen' and 'Die Gene,' The word Gen is fully free from every hypothesis; it expresses only the safely proved fact that in any case many properties of organisms are conditioned by separable and hence independent 'Zustiinde,' 'Grundlagen,' 'Anlagen'—in short what we will call 'just genes'—which occur specifically in the gametes.
Elemente der Exakten Erblichkeitslehre (1909), 124. Trans. G. E. Allen and quoted in G. E. Allen, Thomas Hunt Morgan: The Man and His Science (1978), 209-10 (Footnote 79).
No more harmful nonsense exists than the common supposition that deepest insight into great questions about the meaning of life or the structure of reality emerges most readily when a free, undisciplined, and uncluttered (read, rather, ignorant and uneducated) mind soars above mere earthly knowledge and concern.
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No one, it has been said, will ever look at the Moon in the same way again. More significantly can one say that no one will ever look at the earth in the same way. Man had to free himself from earth to perceive both its diminutive place in a solar system and its inestimable value as a life-fostering planet. As earthmen, we may have taken another step into adulthood. We can see our planet earth with detachment, with tenderness, with some shame and pity, but at last also with love.
In Earth Shine (1969). As quoted and cited in Joseph J. Kerski, Interpreting Our World: 100 Discoveries That Revolutionized Geography (2016), 93.
Not only are there meaningless questions, but many of the problems with which the human intellect has tortured itself turn out to be only 'pseudo problems,' because they can be formulated only in terms of questions which are meaningless. Many of the traditional problems of philosophy, of religion, or of ethics, are of this character. Consider, for example, the problem of the freedom of the will. You maintain that you are free to take either the right- or the left-hand fork in the road. I defy you to set up a single objective criterion by which you can prove after you have made the turn that you might have made the other. The problem has no meaning in the sphere of objective activity; it only relates to my personal subjective feelings while making the decision.
The Nature of Physical Theory (1936), 12.
Now it came to me: … the independence of the gravitational acceleration from the nature of the falling substance, may be expressed as follows: In a gravitational field (of small spatial extension) things behave as they do in a space free of gravitation. … This happened in 1908. Why were another seven years required for the construction of the general theory of relativity? The main reason lies in the fact that it is not so easy to free oneself from the idea that coordinates must have an immediate metrical meaning.
In Paul Arthur Schilpp, 'Autobiographical Notes', Albert Einstein: Philosopher-Scientist (1949), 65-67.
Nurses, as well as midwives, ought to be of middle age, sober, patient, and discreet, able to bear fatigue and watching, free from external deformity, cutaneous eruptions, and inward complaints that may be troublesome or infectious.
In A Treatise on the Theory and Practice of Midwifery (1766), 444.
October 9, 1863
Always, however great the height of the balloon, when I have seen the horizon it has roughly appeared to be on the level of the car though of course the dip of the horizon is a very appreciable quantity or the same height as the eye. From this one might infer that, could the earth be seen without a cloud or anything to obscure it, and the boundary line of the plane approximately the same height as the eye, the general appearance would be that of a slight concavity; but I have never seen any part of the surface of the earth other than as a plane.
Towns and cities, when viewed from the balloon are like models in motion. I shall always remember the ascent of 9th October, 1863, when we passed over London about sunset. At the time when we were 7,000 feet high, and directly over London Bridge, the scene around was one that cannot probably be equalled in the world. We were still so low as not to have lost sight of the details of the spectacle which presented itself to our eyes; and with one glance the homes of 3,000,000 people could be seen, and so distinct was the view, that every large building was easily distinguishable. In fact, the whole of London was visible, and some parts most clearly. All round, the suburbs were also very distinct, with their lines of detached villas, imbedded as it were in a mass of shrubs; beyond, the country was like a garden, its fields, well marked, becoming smaller and smaller as the eye wandered farther and farther away.
Again looking down, there was the Thames, throughout its whole length, without the slightest mist, dotted over its winding course with innumerable ships and steamboats, like moving toys. Gravesend was visible, also the mouth of the Thames, and the coast around as far as Norfolk. The southern shore of the mouth of the Thames was not so clear, but the sea beyond was seen for many miles; when at a higher elevation, I looked for the coast of France, but was unable to see it. On looking round, the eye was arrested by the garden-like appearance of the county of Kent, till again London claimed yet more careful attention.
Smoke, thin and blue, was curling from it, and slowly moving away in beautiful curves, from all except one part, south of the Thames, where it was less blue and seemed more dense, till the cause became evident; it was mixed with mist rising from the ground, the southern limit of which was bounded by an even line, doubtless indicating the meeting of the subsoils of gravel and clay. The whole scene was surmounted by a canopy of blue, everywhere free from cloud, except near the horizon, where a band of cumulus and stratus extended all round, forming a fitting boundary to such a glorious view.
As seen from the earth, the sunset this evening was described as fine, the air being clear and the shadows well defined; but, as we rose to view it and its effects, the golden hues increased in intensity; their richness decreased as the distance from the sun increased, both right and left; but still as far as 90º from the sun, rose-coloured clouds extended. The remainder of the circle was completed, for the most part, by pure white cumulus of well-rounded and symmetrical forms.
I have seen London by night. I have crossed it during the day at the height of four miles. I have often admired the splendour of sky scenery, but never have I seen anything which surpassed this spectacle. The roar of the town heard at this elevation was a deep, rich, continuous sound the voice of labour. At four miles above London, all was hushed; no sound reached our ears.
Always, however great the height of the balloon, when I have seen the horizon it has roughly appeared to be on the level of the car though of course the dip of the horizon is a very appreciable quantity or the same height as the eye. From this one might infer that, could the earth be seen without a cloud or anything to obscure it, and the boundary line of the plane approximately the same height as the eye, the general appearance would be that of a slight concavity; but I have never seen any part of the surface of the earth other than as a plane.
Towns and cities, when viewed from the balloon are like models in motion. I shall always remember the ascent of 9th October, 1863, when we passed over London about sunset. At the time when we were 7,000 feet high, and directly over London Bridge, the scene around was one that cannot probably be equalled in the world. We were still so low as not to have lost sight of the details of the spectacle which presented itself to our eyes; and with one glance the homes of 3,000,000 people could be seen, and so distinct was the view, that every large building was easily distinguishable. In fact, the whole of London was visible, and some parts most clearly. All round, the suburbs were also very distinct, with their lines of detached villas, imbedded as it were in a mass of shrubs; beyond, the country was like a garden, its fields, well marked, becoming smaller and smaller as the eye wandered farther and farther away.
Again looking down, there was the Thames, throughout its whole length, without the slightest mist, dotted over its winding course with innumerable ships and steamboats, like moving toys. Gravesend was visible, also the mouth of the Thames, and the coast around as far as Norfolk. The southern shore of the mouth of the Thames was not so clear, but the sea beyond was seen for many miles; when at a higher elevation, I looked for the coast of France, but was unable to see it. On looking round, the eye was arrested by the garden-like appearance of the county of Kent, till again London claimed yet more careful attention.
Smoke, thin and blue, was curling from it, and slowly moving away in beautiful curves, from all except one part, south of the Thames, where it was less blue and seemed more dense, till the cause became evident; it was mixed with mist rising from the ground, the southern limit of which was bounded by an even line, doubtless indicating the meeting of the subsoils of gravel and clay. The whole scene was surmounted by a canopy of blue, everywhere free from cloud, except near the horizon, where a band of cumulus and stratus extended all round, forming a fitting boundary to such a glorious view.
As seen from the earth, the sunset this evening was described as fine, the air being clear and the shadows well defined; but, as we rose to view it and its effects, the golden hues increased in intensity; their richness decreased as the distance from the sun increased, both right and left; but still as far as 90º from the sun, rose-coloured clouds extended. The remainder of the circle was completed, for the most part, by pure white cumulus of well-rounded and symmetrical forms.
I have seen London by night. I have crossed it during the day at the height of four miles. I have often admired the splendour of sky scenery, but never have I seen anything which surpassed this spectacle. The roar of the town heard at this elevation was a deep, rich, continuous sound the voice of labour. At four miles above London, all was hushed; no sound reached our ears.
Travels in the Air (1871), 99-100.
Once you have learned to fly your plane, it is far less fatiguing to fly than it is to drive a car. You don’t have to watch every second for cats, dogs, children, lights, road signs, ladies with baby carriages and citizens who drive out in the middle of the block against the lights... Nobody who has not been up in the sky on a glorious morning can possibly imagine the way a pilot feels in free heaven.
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Our brains seem to be organised to make random comparisons of the contents of our memories. Daydreaming allows the process to go into free fall. Suddenly, there is a new idea, born with intense excitement. We cannot organise this process but we can distort or even defeat it.
[Commenting that creativity is not a method that can be learnt and taught.]
[Commenting that creativity is not a method that can be learnt and taught.]
Quoted in Andrew Jack, "An Acute Talent for Innovation", Financial Times (1 Feb 2009).
Our conception of a native protein molecule (showing specific properties) is the following. The molecule consists of one polypeptide chain which continues without interruption throughout the molecule (or, in certain cases, of two or more such chains); this chain is folded into a uniquely defined configuration, in which it is held by hydrogen bonds between the peptide nitrogen and oxygen atoms and also between the free amino and carboxyl groups of the diamino and dicarboxyl amino acid residues.
The characteristic specific properties of native proteins we attribute to their uniquely defined configurations.
The denatured protein molecule we consider to be characterized by the absence of a uniquely defined configuration.
[Co-author with American chemist, Linus Pauling (1901-94)]
The characteristic specific properties of native proteins we attribute to their uniquely defined configurations.
The denatured protein molecule we consider to be characterized by the absence of a uniquely defined configuration.
[Co-author with American chemist, Linus Pauling (1901-94)]
'On the Structure of Native, Denatured, and Coagulated Proteins', Proceedings of the National Academy of Sciences of the United States of America (1936), 22, 442-3.
Our highest claim to respect, as a nation, rests not in the gold, nor in the iron and the coal, nor in inventions and discoveries, nor in agricultural productions, nor in our wealth, grown so great that a war debt of billions fades out under ministrations of the revenue collector without fretting the people; nor, indeed, in all these combined. That claim finds its true elements in our systems of education and of unconstrained religious worship; in our wise and just laws, and the purity of their administration; in the conservative spirit with which the minority submits to defeat in a hotly-contested election; in a free press; in that broad humanity which builds hospitals and asylums for the poor, sick, and insane on the confines of every city; in the robust, manly, buoyant spirit of a people competent to admonish others and to rule themselves; and in the achievements of that people in every department of thought and learning.
From his opening address at an annual exhibition of the Brooklyn Industrial Institute. As quoted in biographical preface by T. Bigelow to Austin Abbott (ed.), Official Report of the Trial of Henry Ward Beecher (1875), Vol. 1, xiv.
Our progress in education has truly been a curious one. We have gone from the hard and arbitrary curriculum, with its primary insistence upon training the memory and the consequent devitalization of valuable and beneficial subjects, to the free elective system, with its wholesale invitations to follow the paths of least resistance, back to a half-hearted compromise somewhere between the two extremes, and we have arrived at what? Certainly at little more than an educational jumble. A maelstrom in which the maximum amount of theory and the minimum amount of practice whirl those who are thrown into it round and round for definitely fixed periods of time, to be cast out as flotsam for another period until corporate business and industrial organizations can accomplish that which could and should have been done by general education.
Co-author with Louis Jay Heath, in A New Basis for Social Progress (1917), 151-152.
Out of man’s mind in free play comes the creation Science. It renews itself, like the generations, thanks to an activity which is the best game of homo ludens: science is in the strictest and best sense a glorious entertainment.
Science: The Glorious Entertainment (1964), 110.
Overwhelming evidences of an intelligence and benevolent intention surround us, show us the whole of nature through the work of a free will and teach us that all alive beings depend on an eternal creator-ruler.
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Philosophy, though unable to tell us with certainty what is the true answer to the doubts which it raises, is able to suggest many possibilities which enlarge our thoughts and free them from the tyranny of custom.
In 'The Value of Philosophy', The Problems of Philosophy (1912), 157.
Physical concepts are free creations of the human mind, and are not, however it may seem, uniquely determined by the external world. In our endeavour to understand reality we are somewhat like a man trying to understand the mechanism of a closed watch. He sees the face and the moving hands, even hears its ticking, but he has no way of opening the case. If he is ingenious he may form some picture of a mechanism which could be responsible for all the things he observes, but he may never be quite sure his picture is the only one which could explain his observations. He will never be able to compare his picture with the real mechanism and he cannot even imagine the possibility or the meaning of such a comparison. But he certainly believes that, as his knowledge increases, his picture of reality will become simpler and simpler and will explain a wider and wider range of his sensuous impressions. He may also believe in the existence of the ideal limit of knowledge and that it is approached by the human mind. He may call this ideal limit the objective truth.
Albert Einstein and Leopold Infeld, The Evolution of Physics (1938), 33.
Rational thinking which is free from assumptions ends therefore in mysticism.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 41
Reason and free inquiry are the only effectual agents against error.
Thomas Jefferson and Albert Ellery Bergh (ed.), The Writings of Thomas Jefferson (1905), Vols 1, 221.
Reliable scientific knowledge is value free and has no moral or ethical value. Science tells us how the world is. … Dangers and ethical issue arise only when science is applied as technology.
Nobel Symposium, at Stockholm, Sweden on 'Virtual Museums and Public Understanding of Science and Culture' (26-29 May 2002), Lecture 'Is Science Dangerous'. Published in 'Is Cell Science Dangerous?', Journal of Medical Ethics (Jun 2007), 33, No. 6, 345.
Science frees us in many ways … from the bodily terror which the savage feels. But she replaces that, in the minds of many, by a moral terror which is far more overwhelming.
In a sermon, November 26, 1866.
Science had better not free the minds of men too much, before it has tamed their instincts.
The Substance of Man (1962), 19.
Science has gone a long way toward helping man to free himself from the burden of hard labor; yet, science itself is not a liberator. It creates means, not goals. It is up to men to utilize those means to achieve reasonable goals.
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. The British Library Sound Archive holds a recording of this statement by Einstein. 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.
SCIENCE! thou fair effusive ray
From the great source of mental Day,
Free, generous, and refin'd!
Descend with all thy treasures fraught,
Illumine each bewilder'd thought,
And bless my labour'g mind.
From the great source of mental Day,
Free, generous, and refin'd!
Descend with all thy treasures fraught,
Illumine each bewilder'd thought,
And bless my labour'g mind.
'Hymn to Science' (1739). In Robin Dix (ed.), The Poetical Works of Mark Akenside (1996), 406.
Scripture and Nature agree in this, that all things were covered with water; how and when this aspect began, and how long it lasted, Nature says not, Scripture relates. That there was a watery fluid, however, at a time when animals and plants were not yet to be found, and that the fluid covered all things, is proved by the strata of the higher mountains, free from all heterogeneous material. And the form of these strata bears witness to the presence of a fluid, while the substance bears witness to the absence of heterogeneous bodies. But the similarity of matter and form in the strata of mountains which are different and distant from each other, proves that the fluid was universal.
The Prodromus of Nicolaus Steno's Dissertation Concerning a Solid Body enclosed by Process of Nature within a Solid (1669), trans. J. G. Winter (1916), 263-4.
Something will have gone out of us as a people if we ever let the remaining wilderness be destroyed; if we permit the last virgin forests to be turned into comic books and plastic cigarette cases; if we drive the few remaining members of the wild species into zoos or to extinction; if we pollute the last clean air and dirty the last clean streams and push our paved roads through the last of the silence, so that never again will Americans be free in their own country from the noise, the exhausts, the stinks of human and automotive waste.
Letter (3 Dec 1960) written to David E. Pesonen of the Outdoor Recreation Resources Review Commission. Collected in 'Coda: Wilderness Letter', The Sound of Mountain Water: The Changing American West (1969), 146.
Suppose then I want to give myself a little training in the art of reasoning; suppose I want to get out of the region of conjecture and probability, free myself from the difficult task of weighing evidence, and putting instances together to arrive at general propositions, and simply desire to know how to deal with my general propositions when I get them, and how to deduce right inferences from them; it is clear that I shall obtain this sort of discipline best in those departments of thought in which the first principles are unquestionably true. For in all our thinking, if we come to erroneous conclusions, we come to them either by accepting false premises to start with—in which case our reasoning, however good, will not save us from error; or by reasoning badly, in which case the data we start from may be perfectly sound, and yet our conclusions may be false. But in the mathematical or pure sciences,—geometry, arithmetic, algebra, trigonometry, the calculus of variations or of curves,— we know at least that there is not, and cannot be, error in our first principles, and we may therefore fasten our whole attention upon the processes. As mere exercises in logic, therefore, these sciences, based as they all are on primary truths relating to space and number, have always been supposed to furnish the most exact discipline. When Plato wrote over the portal of his school. “Let no one ignorant of geometry enter here,” he did not mean that questions relating to lines and surfaces would be discussed by his disciples. On the contrary, the topics to which he directed their attention were some of the deepest problems,— social, political, moral,—on which the mind could exercise itself. Plato and his followers tried to think out together conclusions respecting the being, the duty, and the destiny of man, and the relation in which he stood to the gods and to the unseen world. What had geometry to do with these things? Simply this: That a man whose mind has not undergone a rigorous training in systematic thinking, and in the art of drawing legitimate inferences from premises, was unfitted to enter on the discussion of these high topics; and that the sort of logical discipline which he needed was most likely to be obtained from geometry—the only mathematical science which in Plato’s time had been formulated and reduced to a system. And we in this country [England] have long acted on the same principle. Our future lawyers, clergy, and statesmen are expected at the University to learn a good deal about curves, and angles, and numbers and proportions; not because these subjects have the smallest relation to the needs of their lives, but because in the very act of learning them they are likely to acquire that habit of steadfast and accurate thinking, which is indispensable to success in all the pursuits of life.
In Lectures on Teaching (1906), 891-92.
Surely the claim of mathematics to take a place among the liberal arts must now be admitted as fully made good. Whether we look at the advances made in modern geometry, in modern integral calculus, or in modern algebra, in each of these three a free handling of the material employed is now possible, and an almost unlimited scope is left to the regulated play of fancy. It seems to me that the whole of aesthetic (so far as at present revealed) may be regarded as a scheme having four centres, which may be treated as the four apices of a tetrahedron, namely Epic, Music, Plastic, and Mathematic. There will be found a common plane to every three of these, outside of which lies the fourth; and through every two may be drawn a common axis opposite to the axis passing through the other two. So far is certain and demonstrable. I think it also possible that there is a centre of gravity to each set of three, and that the line joining each such centre with the outside apex will intersect in a common point the centre of gravity of the whole body of aesthetic; but what that centre is or must be I have not had time to think out.
In 'Proof of the Hitherto Undemonstrated Fundamental Theorem of Invariants', Collected Mathematical Papers (1909), Vol. 3, 123.
That a free, or at least an unsaturated acid usually exists in the stomachs of animals, and is in some manner connected with the important process of digestion, seems to have been the general opinion of physiologists till the time of SPALLANZANI. This illustrious philosopher concluded, from his numerous experiments, that the gastric fluids, when in a perfectly natural state, are neither acid nor alkaline. Even SPALLANZANI, however, admitted that the contents of the stomach are very generally acid; and this accords not only with my own observation, but with that, I believe, of almost every individual who has made any experiments on the subject. ... The object of the present communication is to show, that the acid in question is the muriatic [hydrochloric] acid, and that the salts usually met with in the stomach, are the alkaline muriates.
'On the Nature of the Acid and Saline Matters Usually Existing in the Stomachs of Animals', Philosophical Transactions of the Royal Society of London (1824), 114, 45-6.
That the machine of Heaven is not a hard and impervious body full of various real spheres, as up to now has been believed by most people. It will be proved that it extends everywhere, most fluid and simple, and nowhere presents obstacles as was formerly held, the circuits of the Planets being wholly free and without the labour and whirling round of any real spheres at all, being divinely governed under a given law.
De Mundi Aetherei Recentioribus Phaenomenis (On Recent Phenomena in the Aetherial World) (1588). Quoted in M. Boas Hall, The Scientific Renaissance 1450-1630 (1962), 117.
That there is a Spring, or Elastical power in the Air we live in. By which ελατνρ [elater] or Spring of the Air, that which I mean is this: That our Air either consists of, or at least abounds with, parts of such a nature, that in case they be bent or compress'd by the weight of the incumbent part of the Atmosphere, or by any other Body, they do endeavour, as much as in them lies, to free themselves from that pressure, by bearing against the contiguous Bodies that keep them bent.
New Experiments Physico-Mechanical Touching the Spring of the Air (1660), 22.
The air, the water and the ground are free gifts to man and no one has the power to portion them out in parcels. Man must drink and breathe and walk and therefore each man has a right to his share of each.
The Prairie (1827).
The Astonishing Hypothesis is that “You,” your joys and your sorrows, your memories and your ambitions, your sense of identity and free will, are in fact no more than the behaviour of a vast assembly of nerve cells and their associated molecules. As Lewis Carroll’s Alice might have phrased it: “You’re nothing but a pack of neurons.”
In 'Introduction', The Astonishing Hypothesis: The Scientific Search for Soul (1994), 3.
The best part of working at a university is the students. They come in fresh, enthusiastic, open to ideas, unscarred by the battles of life. They don't realize it, but they're the recipients of the best our society can offer. If a mind is ever free to be creative, that's the time. They come in believing textbooks are authoritative but eventually they figure out that textbooks and professors don't know everything, and then they start to think on their own. Then, I begin learning from them.
As quoted in autobiography of Stephen Chu in Gösta Ekspong (ed.), Nobel Lectures: Physics 1996-2000 (2002), 120.
The consideration of mathematics is at the base of knowledge of the mind as it is at the base of the natural sciences, and for the same reason: the free and fertile work of thought dates from that epoch when mathematics brought to man the true norm of truth.
As translated in James Byrnie Shaw, Lectures on the Philosophy of Mathematics (1918), 193. From Léon Brunschvicg, Les Étapes de La Philosophie Mathématique (1912), 577, “La considération de la mathématique est à la base de la connaissance de l’esprit comme elle est à la
base des sciences de la nature, et pour une même raison: l’œuvre libre et féconde de la pensée date de l’époque où la mathématique vint apporter à l’homme la norme véritable de la vérité.”
The constructions of the mathematical mind are at the same time free and necessary. The individual mathematician feels free to define his notions and set up his axioms as he pleases. But the question is will he get his fellow-mathematician interested in the constructs of his imagination. We cannot help the feeling that certain mathematical structures which have evolved through the combined efforts of the mathematical community bear the stamp of a necessity not affected by the accidents of their historical birth. Everybody who looks at the spectacle of modern algebra will be struck by this complementarity of freedom and necessity.
In 'A Half-Century of Mathematics',The American Mathematical Monthly (Oct 1951), 58, No. 8, 538-539.
The contingency of history (both for life in general and for the cultures of Homo sapiens) and human free will (in the factual rather than theological sense) are conjoined concepts, and no better evidence can be produced than the ‘experimental’ production of markedly different solutions in identical environments.
…...
The description of some of the experiments, which are communicated here, was completely worked out at my writing-table, before I had seen anything of the phenomena in question. After making the experiments on the following day, it was found that nothing in the description required to be altered. I do not mention this from feelings of pride, but in order to make clear the extraordinary ease and security with which the relations in question can be considered on the principles of Arrhenius' theory of free ions. Such facts speak more forcibly then any polemics for the value of this theory .
Philosophical Magazine (1891), 32, 156.
The difficulties connected with my criterion of demarcation (D) are important, but must not be exaggerated. It is vague, since it is a methodological rule, and since the demarcation between science and nonscience is vague. But it is more than sharp enough to make a distinction between many physical theories on the one hand, and metaphysical theories, such as psychoanalysis, or Marxism (in its present form), on the other. This is, of course, one of my main theses; and nobody who has not understood it can be said to have understood my theory.
The situation with Marxism is, incidentally, very different from that with psychoanalysis. Marxism was once a scientific theory: it predicted that capitalism would lead to increasing misery and, through a more or less mild revolution, to socialism; it predicted that this would happen first in the technically highest developed countries; and it predicted that the technical evolution of the 'means of production' would lead to social, political, and ideological developments, rather than the other way round.
But the (so-called) socialist revolution came first in one of the technically backward countries. And instead of the means of production producing a new ideology, it was Lenin's and Stalin's ideology that Russia must push forward with its industrialization ('Socialism is dictatorship of the proletariat plus electrification') which promoted the new development of the means of production.
Thus one might say that Marxism was once a science, but one which was refuted by some of the facts which happened to clash with its predictions (I have here mentioned just a few of these facts).
However, Marxism is no longer a science; for it broke the methodological rule that we must accept falsification, and it immunized itself against the most blatant refutations of its predictions. Ever since then, it can be described only as nonscience—as a metaphysical dream, if you like, married to a cruel reality.
Psychoanalysis is a very different case. It is an interesting psychological metaphysics (and no doubt there is some truth in it, as there is so often in metaphysical ideas), but it never was a science. There may be lots of people who are Freudian or Adlerian cases: Freud himself was clearly a Freudian case, and Adler an Adlerian case. But what prevents their theories from being scientific in the sense here described is, very simply, that they do not exclude any physically possible human behaviour. Whatever anybody may do is, in principle, explicable in Freudian or Adlerian terms. (Adler's break with Freud was more Adlerian than Freudian, but Freud never looked on it as a refutation of his theory.)
The point is very clear. Neither Freud nor Adler excludes any particular person's acting in any particular way, whatever the outward circumstances. Whether a man sacrificed his life to rescue a drowning, child (a case of sublimation) or whether he murdered the child by drowning him (a case of repression) could not possibly be predicted or excluded by Freud's theory; the theory was compatible with everything that could happen—even without any special immunization treatment.
Thus while Marxism became non-scientific by its adoption of an immunizing strategy, psychoanalysis was immune to start with, and remained so. In contrast, most physical theories are pretty free of immunizing tactics and highly falsifiable to start with. As a rule, they exclude an infinity of conceivable possibilities.
The situation with Marxism is, incidentally, very different from that with psychoanalysis. Marxism was once a scientific theory: it predicted that capitalism would lead to increasing misery and, through a more or less mild revolution, to socialism; it predicted that this would happen first in the technically highest developed countries; and it predicted that the technical evolution of the 'means of production' would lead to social, political, and ideological developments, rather than the other way round.
But the (so-called) socialist revolution came first in one of the technically backward countries. And instead of the means of production producing a new ideology, it was Lenin's and Stalin's ideology that Russia must push forward with its industrialization ('Socialism is dictatorship of the proletariat plus electrification') which promoted the new development of the means of production.
Thus one might say that Marxism was once a science, but one which was refuted by some of the facts which happened to clash with its predictions (I have here mentioned just a few of these facts).
However, Marxism is no longer a science; for it broke the methodological rule that we must accept falsification, and it immunized itself against the most blatant refutations of its predictions. Ever since then, it can be described only as nonscience—as a metaphysical dream, if you like, married to a cruel reality.
Psychoanalysis is a very different case. It is an interesting psychological metaphysics (and no doubt there is some truth in it, as there is so often in metaphysical ideas), but it never was a science. There may be lots of people who are Freudian or Adlerian cases: Freud himself was clearly a Freudian case, and Adler an Adlerian case. But what prevents their theories from being scientific in the sense here described is, very simply, that they do not exclude any physically possible human behaviour. Whatever anybody may do is, in principle, explicable in Freudian or Adlerian terms. (Adler's break with Freud was more Adlerian than Freudian, but Freud never looked on it as a refutation of his theory.)
The point is very clear. Neither Freud nor Adler excludes any particular person's acting in any particular way, whatever the outward circumstances. Whether a man sacrificed his life to rescue a drowning, child (a case of sublimation) or whether he murdered the child by drowning him (a case of repression) could not possibly be predicted or excluded by Freud's theory; the theory was compatible with everything that could happen—even without any special immunization treatment.
Thus while Marxism became non-scientific by its adoption of an immunizing strategy, psychoanalysis was immune to start with, and remained so. In contrast, most physical theories are pretty free of immunizing tactics and highly falsifiable to start with. As a rule, they exclude an infinity of conceivable possibilities.
'The Problem of Demarcation' (1974). Collected in David Miller (ed.) Popper Selections (1985), 127-128.
The energy liberated when substrates undergo air oxidation is not liberated in one large burst, as was once thought, but is released in stepwise fashion. At least six separate steps seem to be involved. The process is not unlike that of locks in a canal. As each lock is passed in the ascent from a lower to a higher level a certain amount of energy is expended. Similarly, the total energy resulting from the oxidation of foodstuffs is released in small units or parcels, step by step. The amount of free energy released at each step is proportional to the difference in potential of the systems comprising the several steps.
'Oxidative Mechanisms in Animal Tissues', A Symposium on Respiratory Enzymes (1942), 22.
The enthusiasm of Sylvester for his own work, which manifests itself here as always, indicates one of his characteristic qualities: a high degree of subjectivity in his productions and publications. Sylvester was so fully possessed by the matter which for the time being engaged his attention, that it appeared to him and was designated by him as the summit of all that is important, remarkable and full of future promise. It would excite his phantasy and power of imagination in even a greater measure than his power of reflection, so much so that he could never marshal the ability to master his subject-matter, much less to present it in an orderly manner.
Considering that he was also somewhat of a poet, it will be easier to overlook the poetic flights which pervade his writing, often bombastic, sometimes furnishing apt illustrations; more damaging is the complete lack of form and orderliness of his publications and their sketchlike character, … which must be accredited at least as much to lack of objectivity as to a superfluity of ideas. Again, the text is permeated with associated emotional expressions, bizarre utterances and paradoxes and is everywhere accompanied by notes, which constitute an essential part of Sylvester’s method of presentation, embodying relations, whether proximate or remote, which momentarily suggested themselves. These notes, full of inspiration and occasional flashes of genius, are the more stimulating owing to their incompleteness. But none of his works manifest a desire to penetrate the subject from all sides and to allow it to mature; each mere surmise, conceptions which arose during publication, immature thoughts and even errors were ushered into publicity at the moment of their inception, with utmost carelessness, and always with complete unfamiliarity of the literature of the subject. Nowhere is there the least trace of self-criticism. No one can be expected to read the treatises entire, for in the form in which they are available they fail to give a clear view of the matter under contemplation.
Sylvester’s was not a harmoniously gifted or well-balanced mind, but rather an instinctively active and creative mind, free from egotism. His reasoning moved in generalizations, was frequently influenced by analysis and at times was guided even by mystical numerical relations. His reasoning consists less frequently of pure intelligible conclusions than of inductions, or rather conjectures incited by individual observations and verifications. In this he was guided by an algebraic sense, developed through long occupation with processes of forms, and this led him luckily to general fundamental truths which in some instances remain veiled. His lack of system is here offset by the advantage of freedom from purely mechanical logical activity.
The exponents of his essential characteristics are an intuitive talent and a faculty of invention to which we owe a series of ideas of lasting value and bearing the germs of fruitful methods. To no one more fittingly than to Sylvester can be applied one of the mottos of the Philosophic Magazine:
“Admiratio generat quaestionem, quaestio investigationem investigatio inventionem.”
Considering that he was also somewhat of a poet, it will be easier to overlook the poetic flights which pervade his writing, often bombastic, sometimes furnishing apt illustrations; more damaging is the complete lack of form and orderliness of his publications and their sketchlike character, … which must be accredited at least as much to lack of objectivity as to a superfluity of ideas. Again, the text is permeated with associated emotional expressions, bizarre utterances and paradoxes and is everywhere accompanied by notes, which constitute an essential part of Sylvester’s method of presentation, embodying relations, whether proximate or remote, which momentarily suggested themselves. These notes, full of inspiration and occasional flashes of genius, are the more stimulating owing to their incompleteness. But none of his works manifest a desire to penetrate the subject from all sides and to allow it to mature; each mere surmise, conceptions which arose during publication, immature thoughts and even errors were ushered into publicity at the moment of their inception, with utmost carelessness, and always with complete unfamiliarity of the literature of the subject. Nowhere is there the least trace of self-criticism. No one can be expected to read the treatises entire, for in the form in which they are available they fail to give a clear view of the matter under contemplation.
Sylvester’s was not a harmoniously gifted or well-balanced mind, but rather an instinctively active and creative mind, free from egotism. His reasoning moved in generalizations, was frequently influenced by analysis and at times was guided even by mystical numerical relations. His reasoning consists less frequently of pure intelligible conclusions than of inductions, or rather conjectures incited by individual observations and verifications. In this he was guided by an algebraic sense, developed through long occupation with processes of forms, and this led him luckily to general fundamental truths which in some instances remain veiled. His lack of system is here offset by the advantage of freedom from purely mechanical logical activity.
The exponents of his essential characteristics are an intuitive talent and a faculty of invention to which we owe a series of ideas of lasting value and bearing the germs of fruitful methods. To no one more fittingly than to Sylvester can be applied one of the mottos of the Philosophic Magazine:
“Admiratio generat quaestionem, quaestio investigationem investigatio inventionem.”
In Mathematische Annalen (1898), 50, 155-160. As translated in Robert Édouard Moritz, Memorabilia Mathematica; Or, The Philomath’s Quotation-book (1914), 176-178.
The fact is that up to now the free society has not been good for the intellectual. It has neither accorded him a superior status to sustain his confidence nor made it easy for him to acquire an unquestioned sense of social usefulness. For he derives his sense of usefulness mainly from directing, instructing, and planning-from minding other people’s business-and is bound to feel superfluous and neglected where people believe themselves competent to manage individual and communal affairs, and are impatient of supervision and regulation. A free society is as much a threat to the intellectual’s sense of worth as an automated economy is to the workingman’s sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual.
In 'Concerning Individual Freedom', The Ordeal of Change (1963), 141.
The fibrous material and muscle were thus digested in the same way as the coagulated egg albumen, namely, by free acid in combination with another substance active in very small amounts. Since the latter really carries on the digestion of the most important animal nutrient materials, one might with justice apply to it the name pepsin.
'Ueber das Wesen des Verdauungsprocesses', Archiv für Anatomie, Physiologie und Wissenschaftliche Medicin (1836), 90-138. Trans. L. G. Wilson, 'The Discovery of Pepsin', in John F. Fulton and Leonard G. Wilson (eds.), Selected Readings in the History of Physiology (1966), 191.
The Gombe Stream chimpanzees … in their ability to modify a twig or stick to make it suitable for a definite purpose, provide the first examples of free-ranging nonhuman primates actually making very crude tools.
In 'Chimpanzees of the Gombe Stream Reserve', collected in Primate Behavior: Field Studies of Monkeys and Apes (1965), 473.
The highest and best form of efficiency is the spontaneous cooperation of a free people.
…...
The history of philosophy is to a great extent that of a certain clash of human temperaments… I will write these traits down in two columns. I think you will practically recognize the two types of mental make-up that I mean if I head the columns by the titles “tender-minded” and “tough-minded” respectively.
THE TENDER-MINDED. Rationalistic (going by “principles”), Intellectualistic, Idealistic, Optimistic, Religious, Free-willist, Monistic, Dogmatical.
THE TOUGH-MINDED. Empiricist (going by “facts”), Sensationalistic, Materialistic, Pessimistic, Irreligious, Fatalistic, Pluralistic, Sceptical.
THE TENDER-MINDED. Rationalistic (going by “principles”), Intellectualistic, Idealistic, Optimistic, Religious, Free-willist, Monistic, Dogmatical.
THE TOUGH-MINDED. Empiricist (going by “facts”), Sensationalistic, Materialistic, Pessimistic, Irreligious, Fatalistic, Pluralistic, Sceptical.
'The Present Dilemma in Philosophy', in Pragmatism: A New Way for Some Old Ways of Thinking, Popular Lectures on Philosophy (1907), 6, 12.
The hypothesis that man is not free is essential to the application of scientific method to the study of human behavior. The free inner man who is held responsible for the behavior of the external biological organism is only a prescientific substitute for the kinds of causes which are discovered in the course of a scientific analysis.
In Science and Human Behavior (1953), 447.
The Indian may now become a free man; free from the thralldom of the tribe; free from the domination of the reservation system; free to enter into the body of our citizens. This bill may therefore be considered as the Magna Carta of the Indians of our country.
On the General Allotment Act (The Dawes Severalty Act) passed 8 Feb 1887. The Act had tragic negative consequences for Indian tribal life. Quoted from David Phillips Hansen, Native Americans, The Mainline Church, and the Quest for Interracial Justice (2017), 62.
The investigator may be made to dwell in a garret, he may be forced to live on crusts and wear dilapidated clothes, he may be deprived of social recognition, but if he has time, he can steadfastly devote himself to research. Take away his free time and he is utterly destroyed as a contributor to knowledge.
From 'The Career of the Investigator', collected in J. McKeen Cattell (ed.), Science and Education: Vol. 2: Medical Research and Education (1913), 301.
The longest tyranny that ever sway’d
Was that wherein our ancestors betray’d
Their free-born reason to the Stagirite [Aristotle],
And made his torch their universal light.
So truth, while only one suppli'd the state,
Grew scarce, and dear, and yet sophisticate.
Was that wherein our ancestors betray’d
Their free-born reason to the Stagirite [Aristotle],
And made his torch their universal light.
So truth, while only one suppli'd the state,
Grew scarce, and dear, and yet sophisticate.
'To my Honour’d Friend, Dr Charleton' (1663), lines 1-6, in James Kinsley (ed.), The Poems and Fables of John Dryden (1962), 32.
The major gift of science to the world is a mighty increase of power. Did science then create that power? Not a bit of it! Science discovered that power in the universe and set it free. Science found out the conditions, fulfilling which, the endless dynamic forces of the cosmos are liberated. Electricity is none of man’s making, but man has learned how to fulfill the conditions that release it. Atomic energy is a force that man did not create, but that some day man may liberate. Man by himself is still a puny animal; a gorilla is much the stronger. Man's significance lies in another realm—he knows how to fulfill conditions so that universal power not his own is set free. The whole universe as man now sees it is essentially a vast system of power waiting to be released.
In 'When Prayer Means Power', collected in Living Under Tension: Sermons On Christianity Today (1941), 78-79.
The mathematician is entirely free, within the limits of his imagination, to construct what worlds he pleases. What he is to imagine is a matter for his own caprice; he is not thereby discovering the fundamental principles of the universe nor becoming acquainted with the ideas of God. If he can find, in experience, sets of entities which obey the same logical scheme as his mathematical entities, then he has applied his mathematics to the external world; he has created a branch of science.
Aspects of Science: Second Series (1926), 92.
The most important effect of the suffrage is psychological. The permanent consciousness of power for effective action, the knowledge that their own thoughts have an equal chance with those of any other person … this is what has always rendered the men of a free state so energetic, so acutely intelligent, so powerful.
In “Common Sense” Applied to Woman Suffrage (1894), 180.
The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. In so far as the labor contract is free what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists’ requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.
…...
The problem of values arises only when men try to fit together their need to be social animals with their need to be free men. There is no problem, and there are no values, until men want to do both. If an anarchist wants only freedom, whatever the cost, he will prefer the jungle of man at war with man. And if a tyrant wants only social order, he will create the totalitarian state.
Science and Human Values (1961), 63.
The pure mathematician, like the musician, is a free creator of his world of ordered beauty.
In A History of Western Philosophy (1945), 33.
The relationships of free and latent heat set forth in the language of the materialistic theory remain the same if in place of the quantity of matter we put the constant quantity of motion in accordance with the laws of mechanics. The only difference enters where it concerns the generations of heat through other motive forces and where it concerns the equivalent of heat that can be produced by a particular quantity of a mechanical or electrical force.
'Wärme, physiologisch', Handwörterbuch der medicinischen Wissenschaften (1845). In Timothy Lenoir, The Strategy of Life (1982), 203.
The rich can pay when they have to pay [for medical care]. The poor receive free treatment from skilled specialists and can go, when necessary, to hospitals free of charge. But between seventy-five and ninety per cent. of our population, that which constitutes our very backbone, find it difficult to be relieved from the intolerable burden of illness.
In Genevieve Parkhurst, 'Dr. Sabin, Scientist: Winner Of Pictorial Review’s Achievement Award', Pictorial Review (Jan 1930), 70.
The scientific habit of mind is not alone the power to see straight and reason rightly; it is quite as much the power to wait, to sacrifice, to free one’s self from passion, prejudice, and fear.
In The Religion of an Educated Man (1903), 54.
The tendency of modern physics is to resolve the whole material universe into waves, and nothing but waves. These waves are of two kinds: bottled-up waves, which we call matter, and unbottled waves, which we call radiation or light. If annihilation of matter occurs, the process is merely that of unbottling imprisoned wave-energy and setting it free to travel through space. These concepts reduce the whole universe to a world of light, potential or existent, so that the whole story of its creation can be told with perfect accuracy and completeness in the six words: 'God said, Let there be light'.
In The Mysterious Universe (1930, 1932), 97-98
The traditional boundaries between various fields of science are rapidly disappearing and what is more important science does not know any national borders. The scientists of the world are forming an invisible network with a very free flow of scientific information - a freedom accepted by the countries of the world irrespective of political systems or religions. ... Great care must be taken that the scientific network is utilized only for scientific purposes - if it gets involved in political questions it loses its special status and utility as a nonpolitical force for development.
Banquet speech accepting Nobel Prize in Physiology or Medicine (10 Dec 1982). In Wilhelm Odelberg (editor) Les Prix Nobel. The Nobel Prizes 1982 (1983)
The traditional psychology talks like one who should say a river consists of nothing but pailsful, spoonsful, quartpotsful, barrelsful, and other moulded forms of water. Even were the pails and the pots all actually standing in the stream, still between them the free water would continue to flow. It is just this free water of consciousness that psychologists resolutely overlook. Every definite image in the mind is steeped and dyed in the free water that flows round it. With it goes the sense of its relations, near and remote, the dying echo of whence it came to us, the dawning sense of whither it is to lead.
'On Some Omissions of Introspective Psychology', Mind (1884), 9, 16.
The university is the archive of the Western mind, it's the keeper of the Western culture, ... the guardian of our heritage, the teacher of our teachers, ... the dwelling place of the free mind.
In speech at the fourth bicentennial Conference of Columbia University, quoted in 'Text of Adlai Stevenson's Address at Columbia...', in New York Times (6 Jun 1954), 52.
The unquiet republic of the maze
Of Planets, struggling fierce towards heaven's free wilderness.
Of Planets, struggling fierce towards heaven's free wilderness.
Prometheus Unbound (1820). In Carl Sagan, Broca’s Brain: Reflections on the Romance of Science (1979, 1986), 240.
The whole question of imagination in science is often misunderstood by people in other disciplines. They try to test our imagination in the following way. They say, “Here is a picture of some people in a situation. What do you imagine will happen next?” When we say, “I can’t imagine,” they may think we have a weak imagination. They overlook the fact that whatever we are allowed to imagine in science must be consistent with everything else we know; that the electric fields and the waves we talk about are not just some happy thoughts which we are free to make as we wish, but ideas which must be consistent with all the laws of physics we know. We can’t allow ourselves to seriously imagine things which are obviously in contradiction to the laws of nature. And so our kind of imagination is quite a difficult game. One has to have the imagination to think of something that has never been seen before, never been heard of before. At the same time the thoughts are restricted in a strait jacket, so to speak, limited by the conditions that come from our knowledge of the way nature really is. The problem of creating something which is new, but which is consistent with everything which has been seen before, is one of extreme difficulty
In The Feynman Lectures in Physics (1964), Vol. 2, Lecture 20, p.20-10 to p.20-11.
The world’s first spaceship, Vostok (East), with a man on board was launched into orbit from the Soviet Union on April 12, 1961. The pilot space-navigator of the satellite-spaceship Vostok is a citizen of the U.S.S.R., Flight Major Yuri Gagarin.
The launching of the multistage space rocket was successful and, after attaining the first escape velocity and the separation of the last stage of the carrier rocket, the spaceship went in to free flight on around-the-earth orbit. According to preliminary data, the period of revolution of the satellite spaceship around the earth is 89.1 min. The minimum distance from the earth at perigee is 175 km (108.7 miles) and the maximum at apogee is 302 km (187.6 miles), and the angle of inclination of the orbit plane to the equator is 65º 4’. The spaceship with the navigator weighs 4725 kg (10,418.6 lb), excluding the weight of the final stage of the carrier rocket.
The first man in space was announced by the Soviet newsagency Tass on 12 April 1961, 9:59 a.m. Moscow time.
The launching of the multistage space rocket was successful and, after attaining the first escape velocity and the separation of the last stage of the carrier rocket, the spaceship went in to free flight on around-the-earth orbit. According to preliminary data, the period of revolution of the satellite spaceship around the earth is 89.1 min. The minimum distance from the earth at perigee is 175 km (108.7 miles) and the maximum at apogee is 302 km (187.6 miles), and the angle of inclination of the orbit plane to the equator is 65º 4’. The spaceship with the navigator weighs 4725 kg (10,418.6 lb), excluding the weight of the final stage of the carrier rocket.
The first man in space was announced by the Soviet newsagency Tass on 12 April 1961, 9:59 a.m. Moscow time.
— Tass
Quoted in John David Anderson, Jr., Hypersonic and High Temperature Gas Dynamics (2000), 2.
The year that Rutherford died (1938 [sic]) there disappeared forever the happy days of free scientific work which gave us such delight in our youth. Science has lost her freedom. Science has become a productive force. She has become rich but she has become enslaved and part of her is veiled in secrecy. I do not know whether Rutherford would continue to joke and laugh as he used to.
'Notes from Here and There', Science Policy News (1969), 1, No 2, 33.
There are those who say that the human kidney was created to keep the blood pure, or more precisely, to keep our internal environment in an ideal balanced state. This I must deny. I grant that the human kidney is a marvelous organ, but I cannot grant that it was purposefully designed to excrete urine or to regulate the composition of the blood or to subserve the physiological welfare of Homo sapiens in any sense. Rather I contend that the human kidney manufactures the kind of urine that it does, and it maintains the blood in the composition which that fluid has, because this kidney has a certain functional architecture; and it owes that architecture not to design or foresight or to any plan, but to the fact that the earth is an unstable sphere with a fragile crust, to the geologic revolutions that for six hundred million years have raised and lowered continents and seas, to the predacious enemies, and heat and cold, and storms and droughts; to the unending succession of vicissitudes that have driven the mutant vertebrates from sea into fresh water, into desiccated swamps, out upon the dry land, from one habitation to another, perpetually in search of the free and independent life, perpetually failing, for one reason or another, to find it.
From Fish to Philosopher (1953), 210-1.
There are, I believe, very few maxims in philosophy that have laid firmer hold upon the mind, than that air, meaning atmospherical air (free from various foreign matters, which were always supposed to be dissolved, and intermixed with it) is a simple elementary substance, indestructible, and unalterable, at least as much so as water is supposed to be. In the course of my enquiries, I was, however, soon satisfied that atmospherical air is not an unalterable thing; for that the phlogiston with which it becomes loaded from bodies burning in it, and animals breathing it, and various other chemical processes, so far alters and depraves it, as to render it altogether unfit for inflammation, respiration, and other purposes to which it is subservient; and I had discovered that agitation in water, the process of vegetation, and probably other natural processes, by taking out the superfluous phlogiston, restore it to its original purity.
'On Dephlogisticated Air, and the Constitution of the Atmosphere', in The Discovery of Oxygen, Part I, Experiments by Joseph Priestley 1775 (Alembic Club Reprint, 1894), 6.
There is as much difference between a collection of mentally free citizens and a community molded by modern methods of propaganda as there is between a heap of raw materials and a battleship.
From An Outline of Intellectual Rubbish (1937, 1943), 9. Collected in The Basic Writings of Bertrand Russell (2009), 61.
There is no more wild, free, vigorous growth of the forest, but everything is in pots or rows like a rococo garden... The pupil is in the age of spontaneous variation which at no period of life is so great. He does not want a standardized, overpeptonized mental diet. It palls on his appetite.
Hall, GS (1904b). Adolescence: Its psychology and its relations to physiology, anthropology, sociology, sex, crime, religion and education (1904), Vol. 2, 509.
There may be some interest in one of my own discoveries in physics, entitled, “A Method of Approximating the Importance of a Given Physicist.” Briefly stated, after elimination of all differentials, the importance of a physicist can be measured by observation in the lobby of a building where the American Physical Society is in session. The importance of a given physicist varies inversely with his mean free path as he moves from the door of the meeting-room toward the street. His progress, of course, is marked by a series of scattering collisions with other physicists, during which he remains successively in the orbit of other individuals for a finite length of time. A good physicist has a mean free path of 3.6 ± 0.3 meters. The shortest m.f.p. measured in a series of observations between 1445 and 1947 was that of Oppenheimer (New York, 1946), the figure being 2.7 centimeters. I know. I was waiting for him on the street.
In 'A Newsman Looks at Physicists', Physics Today (May 1948), 1, No. 1, 33.
There must be no barriers to freedom of inquiry. There is no place for dogma in science. The scientist is free, and must be free to ask any question, to doubt any assertion, to seek for any evidence, to correct any errors. ... Our political life is also predicated on openness. We know that the only way to avoid error is to detect it and that the only way to detect it is to be free to inquire. And we know that as long as men are free to ask what they must, free to say what they think, free to think what they will, freedom can never be lost, and science can never regress.
Life (10 Oct 1949), 136.
There still remain three studies suitable for free man. Arithmetic is one of them.
— Plato
As quoted in James R. Newman, The World of Mathematics (1956), Vol. 1, 212. This is part of a longer quote from Republic, Bk. 7, in Jowett, Dialogues of Plato (1897, 2010), Vol. 4, 331. The longer quote begins “Ath. There still remain three studies…”, on the Plato Quotes page of this website.
They who clamor loudest for freedom are often the ones least likely to be happy in a free society. The frustrated, oppressed by their shortcomings, blame their failure on existing restraints. Actually, their innermost desire is for an end to the “free for all.” They want to eliminate free competition and the ruthless testing to which the individual is continually subjected in a free society.
In The True Believer: Thoughts on the Nature of Mass Movements (1951), 32.
This [discovery of a cell-free yeast extract] will make him famous, even though he has no talent for chemistry.
Baeyer to Willstatter. Quoted in R. Willstatter, From My Life (1965), trans. J. S. Froton.
This is the reason why all attempts to obtain a deeper knowledge of the foundations of physics seem doomed to me unless the basic concepts are in accordance with general relativity from the beginning. This situation makes it difficult to use our empirical knowledge, however comprehensive, in looking for the fundamental concepts and relations of physics, and it forces us to apply free speculation to a much greater extent than is presently assumed by most physicists.
…...
This sounds simple: do we not already sing our love for and obligation to the land of the free and the home of the brave? Yes, but just what and whom do we love? Certainly not the soil, which we are sending helter-skelter downriver. Certainly not the waters, which we assume have no function except to turn turbines, float barges, and carry off sewage. Certainly not the plants, of which we exterminate whole communities without batting an eye. Certainly not the animals, of which we have already extirpated many of the largest and most beautiful species.
In 'The Land Ethic: The Community Concept', A Sand County Almanac, and Sketches Here and There (1949, 1987), 204.
Though all the winds of doctrine were let loose to play upon the earth, so Truth be in the field…. Let her and Falsehood grapple; who ever knew Truth put to the worse, in a free and open encounter?
In Areopagitica: A speech of Mr John Milton for the Liberty of Unlicenced printing to the Parliament of England (23 Nov 1644), 35.
Thus one becomes entangled in contradictions if one speaks of the probable position of the electron without considering the experiment used to determine it ... It must also be emphasized that the statistical character of the relation depends on the fact that the influence of the measuring device is treated in a different manner than the interaction of the various parts of the system on one another. This last interaction also causes changes in the direction of the vector representing the system in the Hilbert space, but these are completely determined. If one were to treat the measuring device as a part of the system—which would necessitate an extension of the Hilbert space—then the changes considered above as indeterminate would appear determinate. But no use could be made of this determinateness unless our observation of the measuring device were free of indeterminateness. For these observations, however, the same considerations are valid as those given above, and we should be forced, for example, to include our own eyes as part of the system, and so on. The chain of cause and effect could be quantitatively verified only if the whole universe were considered as a single system—but then physics has vanished, and only a mathematical scheme remains. The partition of the world into observing and observed system prevents a sharp formulation of the law of cause and effect. (The observing system need not always be a human being; it may also be an inanimate apparatus, such as a photographic plate.)
The Physical Principles of the Quantum Theory, trans. Carl Eckart and Frank C. Hoyt (1949), 58.
Thus will the fondest dream of Phallic science be realized: a pristine new planet populated entirely by little boy clones of great scientific entrepreneurs free to smash atoms, accelerate particles, or, if they are so moved, build pyramids—without any social relevance or human responsibility at all.
…...
To day we made the grand experiment of burning the diamond and certainly the phenomena presented were extremely beautiful and interesting… The Duke’s burning glass was the instrument used to apply heat to the diamond. It consists of two double convex lenses … The instrument was placed in an upper room of the museum and having arranged it at the window the diamond was placed in the focus and anxiously watched. The heat was thus continued for 3/4 of an hour (it being necessary to cool the globe at times) and during that time it was thought that the diamond was slowly diminishing and becoming opaque … On a sudden Sir H Davy observed the diamond to burn visibly, and when removed from the focus it was found to be in a state of active and rapid combustion. The diamond glowed brilliantly with a scarlet light, inclining to purple and, when placed in the dark, continued to burn for about four minutes. After cooling the glass heat was again applied to the diamond and it burned again though not for nearly so long as before. This was repeated twice more and soon after the diamond became all consumed. This phenomenon of actual and vivid combustion, which has never been observed before, was attributed by Sir H Davy to be the free access of air; it became more dull as carbonic acid gas formed and did not last so long.
Entry (Florence, 27 Mar 1814) in his foreign journal kept whilst on a continental tour with Sir Humphry Davy. In Michael Faraday, Bence Jones (ed.), The Life and Letters of Faraday (1870), Vol. 1, 119. Silvanus Phillips Thompson identifies the Duke as the Grand Duke of Tuscany, in Michael Faraday, His Life and Work (1901), 21.
To take one of the simplest cases of the dissipation of energy, the conduction of heat through a solid—consider a bar of metal warmer at one end than the other and left to itself. To avoid all needless complication, of taking loss or gain of heat into account, imagine the bar to be varnished with a substance impermeable to heat. For the sake of definiteness, imagine the bar to be first given with one half of it at one uniform temperature, and the other half of it at another uniform temperature. Instantly a diffusing of heat commences, and the distribution of temperature becomes continuously less and less unequal, tending to perfect uniformity, but never in any finite time attaining perfectly to this ultimate condition. This process of diffusion could be perfectly prevented by an army of Maxwell’s ‘intelligent demons’* stationed at the surface, or interface as we may call it with Prof. James Thomson, separating the hot from the cold part of the bar.
* The definition of a ‘demon’, according to the use of this word by Maxwell, is an intelligent being endowed with free will, and fine enough tactile and perceptive organisation to give him the faculty of observing and influencing individual molecules of matter.
* The definition of a ‘demon’, according to the use of this word by Maxwell, is an intelligent being endowed with free will, and fine enough tactile and perceptive organisation to give him the faculty of observing and influencing individual molecules of matter.
In 'The Kinetic Theory of the Dissipation of Energy', Nature (1874), 9, 442.
Truth is not by nature free—nor error servile—its production is thoroughly imbued with relations of power.
History of Sexuality (1976), trans. Robert Hurley (1978), Vol. 1, 60.
Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, “to be free from freedom.”
In The True Believer: Thoughts on the Nature of Mass Movements (1951), 30.
Unless we choose to decentralize and to use applied science, not as the end to which human beings are to be made the means, but as the means to producing a race of free individuals, we have only two alternatives to choose from: either a number of national
Brave New World (1932, 1998), Preface, xvii.
Unless you make yourself equal to God, you cannot understand God: for the like is not intelligible save to the like. Make yourself grow to a greatness beyond measure, by a bound free yourself from the body; raise yourself above all time, become Eternity; then you will understand God. Believe that nothing is impossible for you, think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. Mount higher than the highest height; descend lower than the lowest depth. Draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on earth, in the sea, in the sky, that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. If you embrace in your thought all things at once, times, places, substances, qualities, quantities, you may understand God.
Quoted in F. A. Yales, Giordano Bruno and the Hermetic Tradition (1964), 198.
Water at command, by turning a tap and paying a tax, is more convenient than carrying it from a free spring.
In Sinner Sermons: A Selection of the Best Paragraphs of E. W. Howe (1926), 49.
We [Irving Kaplansky and Paul Halmos] share a philosophy about linear algebra: we think basis-free, we write basis-free , but when the chips are down we close the office door and compute with matrices like fury.
In Paul Halmos: Celebrating 50 Years of Mathematics (1991), 88.
We are in the presence of a recruiting drive systematically and deliberately undertaken by American business, by American universities, and to a lesser extent, American government, often initiated by talent scouts specially sent over here to buy British brains and preempt them for service of the U.S.A. … I look forward earnestly to the day when some reform of the American system of school education enables them to produce their own scientists so that, in an amiable free trade of talent, there may be adequate interchange between our country and theirs, and not a one-way traffic.
Speaking as Britain's Minister of Science in the House of Lords (27 Feb 1963). In 'The Manhunters: British Minister Blames American Recruiters for Emigration of Scientists', Science Magazine (8 Mar 1963), 893. See also the reply from the leader of the Labour Party, Harold Wilson, by using the link below.
We are not afraid to follow truth wherever it may lead, nor to tolerate any error so long as reason is left free to combat it.
Letter to William Roscoe (27 Dec 1820).
We can reason out to a certain extent what the men and women of tomorrow will be free to do, but we cannot guess what they will decide to do.
(1939). As quoted in an epigraph in Marcel Chotkowski LaFollette, Science on American Television: A History (2013), 1.
We do not live in a time when knowledge can be extended along a pathway smooth and free from obstacles, as at the time of the discovery of the infinitesimal calculus, and in a measure also when in the development of projective geometry obstacles were suddenly removed which, having hemmed progress for a long time, permitted a stream of investigators to pour in upon virgin soil. There is no longer any browsing along the beaten paths; and into the primeval forest only those may venture who are equipped with the sharpest tools.
In 'Mathematisches und wissenschaftliches Denken', Jahresbericht der Deutschen Mathematiker Vereinigung, Bd. 11, 55. In Robert Édouard Moritz, Memorabilia Mathematica; Or, The Philomath’s Quotation-book (1914), 91.
We go into space because whatever mankind must undertake, free men must fully share.
…...
We have never had another man like him [Charles Kettering] in America. He is the most willing man to do things I have ever seen. Benjamin Franklin was a little like him. Both had horse sense and love of fun. If a fellow goes to school long enough he gets frozen in his thinking. He is not free any more. But Ket has always been free.
In book review, T.A. Boyd, 'Charles F. Kettering: Prophet of Progress', Science (30 Jan 1959), 256.
We have seen that the cytoplasm of nerve has a fluid consistency. Hence its molecules are free to move. According to the thermodynamic principle known as the Gibbs-Thompson rule, any substance in the interior of a liquid which will reduce the free energy of the surface of the liquid, will be concentrated in the surface. The composition of the surface is, therefore, determined by the composition of the fluid from which it is formed; and as the rule is one having universal application, it must hold also for the cytoplasm of nerve. We must think of the surface membrane, then, as a structure which is in equilibrium with the interior of the axon, or at least as one which deviates from equilibrium only because, for dynamic reasons, equilibrium cannot be attained.
With Joseph Erlanger (1874-1965), American physiologist.
With Joseph Erlanger (1874-1965), American physiologist.
Joseph Erlanger and Herbert S. Gasser (eds.), Electrical Signs of Nervous Activity (1937), 136.
We must ascribe to all cells an independent vitality; that is, such combinations of molecules as occur in any single cell are capable of setting free the power by which it is enabled to take up fresh molecules.
In Theodor Schwann and Henry Smith (trans.), 'Theory of the Cells', Microscopical Researches Into the Accordance in the Structure and Growth of Animals and Plants (1839, 1847), 192.
We must not forget … that “influence” is not a simple, but on the contrary, a very complex, bilateral relation. We are not influenced by everything we read or learn. In one sense, and perhaps the deepest, we ourselves determine the influences we are submitting to; our intellectual ancestors are by no means given to, but are freely chosen by, us.
In From the Closed World to the Infinite Universe (1957) 5-6.
We must not overlook the role that extremists play. They are the gadflies that keep society from being too complacent or self-satisfied; they are, if sound, the spearhead of progress. If they are fundamentally wrong, free discussion will in time put an end to them.
I Remember (1940), 405.
We should give free passage to diseases; ... Let us give Nature a chance; she knows her business better than we do.
The Complete Essays of Montaigne, trans. Donald M. Frame (1958), 395.
We started out by giving away [our maps and guides], and it was the wrong principle. The day I found a Michelin guide book used to prop up a wobbly table, we put a price on them.
As quoted by H.M. Davidson, in System: The Magazine of Business (Apr 1922), 41, 446.
We still think of air as free. But clean air is not free, and neither is clean water. The price tag on pollution control is high. Through our years of past carelessness we incurred a debt to nature, and now that debt is being called.
In State of the Union Address (22 Jan 1970).
We would never get away from it. … It’s bad enough as it is, but with the wireless telephone one could be called up at the opera, in church, in our beds. Where could one be free from interruption?
[Prediction about the cell phone made over a century ago.]
[Prediction about the cell phone made over a century ago.]
New York Times (23 Jan 1910), Sunday Magazine Section, 6.
What do we plant when we plant the tree?
We plant the ship, which will cross the sea.
We plant the mast to carry the sails;
We plant the planks to withstand the gales—
The keel, the keelson, and beam and knee;
We plant the ship when we plant the tree.
What do we plant when we plant the tree?
We plant the houses for you and me.
We plant the rafters, the shingles, the floors,
We plant the studding, the lath, the doors,
The beams and siding, all parts that be;
We plant the house when we plant the tree.
What do we plant when we plant the tree?
A thousand things that we daily see;
We plant the spire that out-towers the crag,
We plant the staff for our country's flag,
We plant the shade, from the hot sun free;
We plant all these when we plant the tree.
We plant the ship, which will cross the sea.
We plant the mast to carry the sails;
We plant the planks to withstand the gales—
The keel, the keelson, and beam and knee;
We plant the ship when we plant the tree.
What do we plant when we plant the tree?
We plant the houses for you and me.
We plant the rafters, the shingles, the floors,
We plant the studding, the lath, the doors,
The beams and siding, all parts that be;
We plant the house when we plant the tree.
What do we plant when we plant the tree?
A thousand things that we daily see;
We plant the spire that out-towers the crag,
We plant the staff for our country's flag,
We plant the shade, from the hot sun free;
We plant all these when we plant the tree.
(Feb 1890) In The Poems of Henry Abbey (1895), 262.
When I discover who I am, I’ll be free.
…...
When intelligent machines are constructed, we should not be surprised to find them as confused and as stubborn as men in their convictions about mind-matter, consciousness, free will, and the like.
Concluding sentence from 'Matter, Mind, and Models', Proceedings of the International Federation of Information Processing Congress (1965), Vol. 1, 49. As quoted in Jeremy Bernstein, 'A.I.', The New Yorker (14 Dec 1981), 57, 70.
When people talk of atoms obeying fixed laws, they are either ascribing some kind of intelligence and free will to atoms or they are talking nonsense. There is no obedience unless there is at any rate a potentiality of disobeying.
Samuel Butler, Henry Festing Jones (ed.), The Note-Books of Samuel Butler (1917), 72.
When the solution is simple, God is answering. Where the world ceases to be the scene of our personal hopes and wishes, where we face it as free beings admiring, asking and observing, there we enter the realm of Art and Science.
…...
When the war finally came to an end, 1 was at a loss as to what to do. ... I took stock of my qualifications. A not-very-good degree, redeemed somewhat by my achievements at the Admiralty. A knowledge of certain restricted parts of magnetism and hydrodynamics, neither of them subjects for which I felt the least bit of enthusiasm.
No published papers at all … [Only gradually did I realize that this lack of qualification could be an advantage. By the time most scientists have reached age thirty they are trapped by their own expertise. They have invested so much effort in one particular field that it is often extremely difficult, at that time in their careers, to make a radical change. I, on the other hand, knew nothing, except for a basic training in somewhat old-fashioned physics and mathematics and an ability to turn my hand to new things. … Since I essentially knew nothing, I had an almost completely free choice. …
No published papers at all … [Only gradually did I realize that this lack of qualification could be an advantage. By the time most scientists have reached age thirty they are trapped by their own expertise. They have invested so much effort in one particular field that it is often extremely difficult, at that time in their careers, to make a radical change. I, on the other hand, knew nothing, except for a basic training in somewhat old-fashioned physics and mathematics and an ability to turn my hand to new things. … Since I essentially knew nothing, I had an almost completely free choice. …
In What Mad Pursuit (1988).