… —ev’n with us the breath
Of Science dims the mirror of our joy...

[Wind power is] for the birds, [tidal power] is for the fish, [and solar power makes sense chiefly in tropical places where the sun shines regularly and where there is plenty of human labor to dust off the mirrors that focus the sun’s rays in solar furnaces].

Question: What is the difference between a “real” and a “virtual” image? Give a drawing showing the formation of one of each kind.
Answer: You see a real image every morning when you shave. You do not see virtual images at all. The only people who see virtual images are those people who are not quite right, like Mrs. A. Virtual images are things which don't exist. I can't give you a reliable drawing of a virtual image, because I never saw one.

A book is a mirror: when a monkey looks in, no apostle can look out.

And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income; enclosed by “nothingness”' as by a boundary; not by something blurry or wasted, not something endlessly extended, but set in a definite space as a definite force, and not a space that might be “empty” here or there, but rather as force throughout, as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there; a sea of forces flowing and rushing together, eternally changing, eternally flooding back, with tremendous years of recurrence, with an ebb and a flood of its forms; out of the simplest forms striving toward the most complex, out of the stillest, most rigid, coldest forms toward the hottest, most turbulent, most self-contradictory, and then again returning home to the simple out of this abundance, out of the play of contradictions back to the joy of concord, still affirming itself in this uniformity of its courses and its years, blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness: this, my Dionysian world of the eternally self-creating, the eternally self-destroying, this mystery world of the twofold voluptuous delight, my “beyond good and evil,” without goal, unless the joy of the circle itself is a goal; without will, unless a ring feels good will toward itself-do you want a name for this world? A solution for all its riddles? A light for you, too, you best-concealed, strongest, most intrepid, most midnightly men?—This world is the will to power—and nothing besides! And you yourselves are also this will to power—and nothing besides!

Art, it is said, is not a mirror, but a hammer: it does not reflect, it shapes.

Creative people see Prometheus in a mirror, never Pandora.

Fields of learning are surrounded ultimately only by illusory boundaries—like the “rooms” in a hall of mirrors.
It is when the illusion is penetrated that progress takes place. … Likewise science cannot be regarded as a thing apart, to be studied, admired or ignored. It is a vital part of our culture, our culture is part of it, it permeates our thinking, and its continued separateness from what is fondly called “the humanities” is a preposterous practical joke on all thinking men.

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.

I did enjoy the [CCNY geology] field trips. We went upstate and clambered over formations of synclines and anticlines. We had to diagram them, and figure out their mirror images. If you had an anticline here, you should be able to predict a complementing syncline bulging out somewhere else. Very satisfying when I got it right. Geology allowed me to display my brilliance to my non-college friends. “You know, the Hudson really isn’t a river.” “What are you talking about? … Everybody knows the Hudson River’s a river.” I would explain that the Hudson was a “drowned” river, up to about Poughkeepsie. The Ice Age had depressed the riverbed to a depth that allowed the Atlantic Ocean to flood inland. Consequently, the lower Hudson was really a saltwater estuary.

I think the light of science is so dazzling that it can be evaluated only by studying its reflection from the absorbing mirror of life; and life brings one back to wildness.

If you want to see an endangered species, get up and look in the mirror.

In August, 1896, I exposed the sodium flame to large magnetic forces by placing it between the poles of a strong electromagnet. Again I studied the radiation of the flame by means of Rowland's mirror, the observations being made in the direction perpendicular to the lines of force. Each line, which in the absence of the effect of the magnetic forces was very sharply defined, was now broadened. This indicated that not only the original oscillations, but also others with greater and again others with smaller periods of oscillation were being radiated by the flame. The change was however very small. In an easily produced magnetic field it corresponded to a thirtieth of the distance between the two sodium lines, say two tenths of an Angstrom, a unit of measure whose name will always recall to physicists the meritorious work done by the father of my esteemed colleague.

In mathematics, which is but a mirror of the society in which it thrives or suffers, the pre-Athenian period is one of colorful men and important discoveries. Sparta, like most militaristic states before and after it, produced nothing. Athens, and the allied Ionians, produced a number of works by philosophers and mathematicians; some good, some controversial, some grossly overrated.

In our time this search [for extraterrestrial life] will eventually change our laws, our religions, our philosophies, our arts, our recreations, as well as our sciences. Space, the mirror, waits for life to come look for itself there.

It is a right, yes a duty, to search in cautious manner for the numbers, sizes, and weights, the norms for everything [God] has created. For He himself has let man take part in the knowledge of these things ... For these secrets are not of the kind whose research should be forbidden; rather they are set before our eyes like a mirror so that by examining them we observe to some extent the goodness and wisdom of the Creator.

It is impossible to disassociate language from science or science from language, because every natural science always involves three things: the sequence of phenomena on which the science is based; the abstract concepts which call these phenomena to mind; and the words in which the concepts are expressed. To call forth a concept a word is needed; to portray a phenomenon a concept is needed. All three mirror one and the same reality.

It is no secret that the moon has no light of her own, but is, as it were, a mirror, receiving brightness from the influence of the sun

Little mirrors were attached to the front of their cars, at which they glanced to see where they had been; then they stared ahead again. I had thought that only beetles had this delusion of Progress.

Look at life through the windshield, not the rear-view mirror.

Man and science are two concave mirrors continually reflecting each other.

Most impediments to scientific understanding are conceptual locks, not factual lacks. Most difficult to dislodge are those biases that escape our scrutiny because they seem so obviously, even ineluctably, just. We know ourselves best and tend to view other creatures as mirrors of our own constitution and social arrangements. (Aristotle, and nearly two millennia of successors, designated the large bee that leads the swarm as a king.)

Observation is like a piece of glass, which, as a mirror, must be very smooth, and must be very carefully polished, in order that it may reflect the image pure and undistorted.

Only in quiet waters things mirror themselves undistorted. Only in a quiet mind is adequate perception of the world.

Psychogenesis has led to man. Now it effaces itself, relieved or absorbed by another and a higher function—the engendering and subsequent development of the mind, in one word noogenesis. When for the first time in a living creature instinct perceived itself in its own mirror, the whole world took a pace forward.

Speaking about symmetry, look out our window, and you may see a cardinal attacking its reflection in the window. The cardinal is the only bird we have who often does this. If it has a nest nearby, the cardinal thinks there is another cardinal trying to invade its territory. It never realizes it is attacking its own reflection. Cardinals don’t know much about mirror symmetry!

The engineer is concerned to travel from the abstract to the concrete. He begins with an idea and ends with an object. He journeys from theory to practice. The scientist’s job is the precise opposite. He explores nature with his telescopes or microscopes, or much more sophisticated techniques, and feeds into a computer what he finds or sees in an attempt to define mathematically its significance and relationships. He travels from the real to the symbolic, from the concrete to the abstract. The scientist and the engineer are the mirror image of each other.

The hype, skepticism and bewilderment associated with the Internet—concerns about new forms of crime, adjustments in social mores, and redefinition of business practices— mirror the hopes, fears, and misunderstandings inspired by the telegraph. Indeed, they are only to be expected. They are the direct consequences of human nature, rather than technology.
Given a new invention, there will always be some people who see only its potential to do good, while others see new opportunities to commit crime or make money. We can expect the same reactions to whatever new inventions appear in the twenty-first century.
Such reactions are amplified by what might be termed chronocentricity—the egotism that one’s own generation is poised on the very cusp of history. Today, we are repeatedly told that we are in the midst of a communications revolution. But the electric telegraph was, in many ways, far more disconcerting for the inhabitants of the time than today’s advances are for us. If any generation has the right to claim that it bore the full bewildering, world-shrinking brunt of such a revolution, it is not us—it is our nineteenth- century forebears.

The inventor and the research man are confused because they both examine results of physical or chemical operations. But they are exact opposites, mirror images of one another. The research man does something and does not care [exactly] what it is that happens, he measures whatever it is. The inventor wants something to happen, but does not care how it happens or what it is that happens if it is not what he wants.

The soul [is a] mirror of an indestructible universe.

The sun’s rays proceed from the sun along straight lines and are reflected from every polished object at equal angles, i.e. the reflected ray subtends, together with the line tangential to the polished object which is in the plane of the reflected ray, two equal angles. Hence it follows that the ray reflected from the spherical surface, together with the circumference of the circle which is in the plane of the ray, subtends two equal angles. From this it also follows that the reflected ray, together with the diameter of the circle, subtends two equal angles. And every ray which is reflected from a polished object to a point produces a certain heating at that point, so that if numerous rays are collected at one point, the heating at that point is multiplied: and if the number of rays increases, the effect of the heat increases accordingly.

The universe is an asymmetrical entity. I am inclined to believe that life as it is manifested to us must be a function of the asymmetry of the universe or of the consequence of this fact. The universe is asymmetrical; for if one placed the entire set of bodies that compose the solar system, each moving in its own way, before a mirror, the image shown would not be superimposable on the reality.

The universe is asymmetric and I am persuaded that life, as it is known to us, is a direct result of the asymmetry of the universe or of its indirect consequences. The universe is asymmetric.
Acknowledging the role of molecules that have stereoisomers, some the mirror image of the others, and microorganisms whose chemistry prefers only one of those forms.

There are few enough people with sufficient independence to see the weaknesses and follies of their contemporaries and remain themselves untouched by them. And these isolated few usually soon lose their zeal for putting things to rights when they have come face to face with human obduracy. Only to a tiny minority is it given to fascinate their generation by subtle humour and grace and to hold the mirror up to it by the impersonal agency of art. To-day I salute with sincere emotion the supreme master of this method, who has delighted–and educated–us all.

There are four classes of Idols which beset men’s minds. To these for distinction’s sake I have assigned names,—calling the first class Idols of the Tribe; the second, Idols of the Cave; the third, Idols of the Market Place; the fourth, Idols of the Theatre …
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolours the nature of things by mingling its own nature with it.
The Idols of the Cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolours the light of nature; owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like.
There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market-place, on account of the commerce and consort of men there. For it is by discourse that men associate; and words are imposed according to the apprehension of the vulgar, and therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations where with in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies.
Lastly, there are Idols which have immigrated into men’s minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theatre; because in my judgment all the received systems are but so many stage-plays, representing worlds of their own creation after an unreal and scenic fashion.

There are some men who are counted great because they represent the actuality of their own age, and mirror it as it is. Such an one was Voltaire, of whom it was epigrammatically said: “he expressed everybody's thoughts better than anyone.” But there are other men who attain greatness because they embody the potentiality of their own day and magically reflect the future. They express the thoughts which will be everybody's two or three centuries after them. Such as one was Descartes.

Think of the image of the world in a convex mirror. ... A well-made convex mirror of moderate aperture represents the objects in front of it as apparently solid and in fixed positions behind its surface. But the images of the distant horizon and of the sun in the sky lie behind the mirror at a limited distance, equal to its focal length. Between these and the surface of the mirror are found the images of all the other objects before it, but the images are diminished and flattened in proportion to the distance of their objects from the mirror. ... Yet every straight line or plane in the outer world is represented by a straight line or plane in the image. The image of a man measuring with a rule a straight line from the mirror, would contract more and more the farther he went, but with his shrunken rule the man in the image would count out exactly the same results as in the outer world, all lines of sight in the mirror would be represented by straight lines of sight in the mirror. In short, I do not see how men in the mirror are to discover that their bodies are not rigid solids and their experiences good examples of the correctness of Euclidean axioms. But if they could look out upon our world as we look into theirs without overstepping the boundary, they must declare it to be a picture in a spherical mirror, and would speak of us just as we speak of them; and if two inhabitants of the different worlds could communicate with one another, neither, as far as I can see, would be able to convince the other that he had the true, the other the distorted, relation. Indeed I cannot see that such a question would have any meaning at all, so long as mechanical considerations are not mixed up with it.

We look at the present through a rear-view mirror.
We march backwards into the future.

We men who serve science serve only a reflection in a mirror.

We should therefore, with grace and optimism, embrace NOMA’s tough-minded demand: Acknowledge the personal character of these human struggles about morals and meanings, and stop looking for definite answers in nature’s construction. But many people cannot bear to surrender nature as a ‘transitional object’–a baby’s warm blanket for our adult comfort. But when we do (for we must) , nature can finally emerge in her true form: not as a distorted mirror of our needs, but as our most fascinating companion. Only then can we unite the patches built by our separate magisteria into a beautiful and coherent quilt called wisdom.

What we are doing to the forests of the world is but a mirror reflection of what we are doing to ourselves and to one another.

When the body becomes Your mirror,
how can it serve?
When the mind becomes Your mind,
what is left to remember?
Once my life is Your gesture,
how can I pray?
When all my awareness is Yours,
what can there be to know?

When the Romans besieged the town [Sicily] (in 212 to 210 B.C.), he [Archimedes] is said to have burned their ships by concentrating on them, by means of mirrors, the sun’s rays. The story is highly improbable, but is good evidence of the reputation which he had gained among his contemporaries for his knowledge of optics.