Generally Quotes (12 quotes)
As regards religion, on the other hand, one is generally agreed that it deals with goals and evaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with mans attitude toward nature at large, with the establishing of ideals for the individual and communal life, and with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.
I consider it important, indeed urgently necessary, for intellectual workers to get together, both to protect their own economic status and, also, generally speaking, to secure their influence in the political field.
It is an irony of fate that I myself have been the recipient of excessive admiration and reverence from my fellow-beings, through no fault, and no merit, of my own. The cause of this may well be the desire, unattainable for many, to understand the few ideas to which I have with my feeble powers attained through ceaseless struggle. I am quite aware that for any organisation to reach its goals, one man must do the thinking and directing and generally bear the responsibility. But the led must not be coerced, they must be able to choose their leader.
Next to enjoying ourselves, the next greatest pleasure consists in preventing others from enjoying themselves, or, more generally, in the acquisition of power.
Owing to this struggle for life, any variation, however slight and from whatever cause proceeding, if it be in any degree profitable to an individual of any species, in its infinitely complex relationship to other organic beings and to external nature, will tend to the preservation of that individual, and will generally be inherited by its offspring.
Plants, generally speaking, meet the impact of the terrestrial environment head on, although of course they in turn modify the physical environment by adventitious group activity. The individual plant cannot select its habitat; its location is largely determined by the vagaries of the dispersal of seeds or spores and is thus profoundly affected by chance. Because of their mobility and their capacity for acceptance or rejection terrestrial animals, in contrast, can and do actively seek out and utilize the facets of the environment that allow their physiological capacities to function adequately. This means that an animal by its behavior can fit the environment to its physiology by selecting situations in which its physiological capacities can cope with physical conditions. If one accepts this idea, it follows that there is no such thing as The Environment, for there exist as many different terrestrial environments as there are species of animals.
Since we proposed punctuated equilibria to explain trends, it is infuriating to be quoted again and again by creationistswhether through design or stupidity, I do not knowas admitting that the fossil record includes no transitional forms. Transitional forms are generally lacking at the species level, but they are abundant between larger groups.
The ancients devoted a lifetime to the study of arithmetic; it required days to extract a square root or to multiply two numbers together. Is there any harm in skipping all that, in letting the school boy learn multiplication sums, and in starting his more abstract reasoning at a more advanced point? Where would be the harm in letting the boy assume the truth of many propositions of the first four books of Euclid, letting him assume their truth partly by faith, partly by trial? Giving him the whole fifth book of Euclid by simple algebra? Letting him assume the sixth as axiomatic? Letting him, in fact, begin his severer studies where he is now in the habit of leaving off? We do much less orthodox things. Every here and there in ones mathematical studies one makes exceedingly large assumptions, because the methodical study would be ridiculous even in the eyes of the most pedantic of teachers. I can imagine a whole year devoted to the philosophical study of many things that a student now takes in his stride without trouble. The present method of training the mind of a mathematical teacher causes it to strain at gnats and to swallow camels. Such gnats are most of the propositions of the sixth book of Euclid; propositions generally about incommensurables; the use of arithmetic in geometry; the parallelogram of forces, etc., decimals.
The moral faculties are generally and justly esteemed as of higher value than the intellectual powers. But we should bear in mind that the activity of the mind in vividly recalling past impressions is one of the fundamental though secondary bases of conscience. This affords the strongest argument for educating and stimulating in all possible ways the intellectual faculties of every human being.
There is the immense sea of energy ... a multidimensional implicate order, ... the entire universe of matter as we generally observe it is to be treated as a comparatively small pattern of excitation. This excitation pattern is relatively autonomous and gives rise to approximately recurrent, stable separable projections into a three-dimensional explicate order of manifestation, which is more or less equivalent to that of space as we commonly experience it.
We need people who can see straight ahead and deep into the problems. Those are the experts. But we also need peripheral vision and experts are generally not very good at providing peripheral vision.
Where vanity is not gratified, or interest promoted, knowledge is generally neglected.