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Personal Quotes (49 quotes)

Bei solchen chemischen Untersuchungen, die man zersetzende oder zergliedernde nennt, kommt es zunächst darauf an, zu ermitteln, mit welchen Stoffen man es zu thun hat, oder um chemisch zu reden, welche Stoffe in einem bestimmten Gemenge oder Gemisch enthalten sind. Hierzu bedient man sich sogenannter gegenwirkender Mittel, d. h. Stoffe, die bestimmte Eigenschaften und Eigenthümlichkeiten besitzen und die man aus Ueberlieferung oder eigner Erfahrung genau kennt, so daß die Veränderungen, welche sie bewirken oder erleiden, gleichsam die Sprache sind, mit der sie reden und dadurch dem Forscher anzeigen, daß der und der bestimmte Stoff in der fraglichen Mischung enthalten sei.
In the case of chemical investigations known as decompositions or analyses, it is first important to determine exactly what ingredients you are dealing with, or chemically speaking, what substances are contained in a given mixture or composite. For this purpose we use reagents, i.e., substances that possess certain properties and characteristics, which we well know from references or personal experience, such that the changes which they bring about or undergo, so to say the language that they speak thereby inform the researcher that this or that specific substance is present in the mixture in question.
From Zur Farben-Chemie Musterbilder für Freunde des Schönen und zum Gebrauch für Zeichner, Maler, Verzierer und Zeugdrucker [On Colour Chemistry...] (1850), Introduction. Translation tweaked by Webmaster from version in Herbert and W. Roesky and Klaud Möckel, translated from the original German by T.N. Mitchell and W.E. Russey, Chemical Curiosities: Spectacular Experiments and Inspired Quotes (1996), 1.
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Ron Hutcheson, a Knight-Ridder reporter: [Mr. President, what are your] personal views [about the theory of] intelligent design?
President George W. Bush: [Laughing. You're] doing a fine job of dragging me back to the past [days as governor of Texas]. ... Then, I said that, first of all, that decision should be made to local school districts, but I felt like both sides ought to be properly taught...”
Hutcheson: Both sides ought to be properly taught?
President: Yes ... so people can understand what the debate is about.
Hutcheson: So the answer accepts the validity of “intelligent design” as an alternative to evolution?
President: I think that part of education is to expose people to different schools of thought, and I'm not suggesting—you're asking me whether or not people ought to be exposed to different ideas, and the answer is yes.
Hutcheson: So we've got to give these groups—...
President: [interrupting] Very interesting question, Hutch. [Laughter from other reporters]
From conversation with reporters at the White House (1 Aug 2005), as quoted by Matthew Cooper in 'Fanning the Controversy Over “Intelligent Design”', Time (3 Aug 2005). The Time writer stated, “The president has gone farther in questioning the widely-taught theories of evolution and natural selection than any president since Ronald Reagan, who advocated teaching creationism in public schools alongside evolution.” Just a few months later, in the nation's first case on that point, on 20 Dec 2005, “a federal judge [John E. Jones] ruled it was unconstitutional for a Pennsylvania school district to present intelligent design as an alternative in high school biology courses, because it is a religious viewpoint,” as reported by Laurie Goodstein in 'Judge Rejects Teaching Intelligent Design', New York Times (21 Dec 2005). Goodstein also wrote “Judge Jones, a Republican appointed by President Bush, concluded that intelligent design was not science,” and that “the evidence in the trial proved that intelligent design was 'creationism relabeled.' The Supreme Court has already ruled that creationism ... cannot be taught as science in a public school.”
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The classification of facts, the recognition of their sequence and relative significance is the function of science, and the habit of forming a judgment upon these facts unbiassed by personal feeling is characteristic of what may be termed the scientific frame of mind.
From The Grammar of Science (1892), 8.
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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 some thing 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.
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After five years' work I allowed myself to speculate on the subject, and drew up some short notes; these I enlarged in 1844 into a sketch of the conclusions, which then seemed to me probable: from that period to the present day I have steadily pursued the same object. I hope that I may be excused for entering on these personal details, as I give them to show that I have not been hasty in coming to a decision.
From On the Origin of Species by Means of Natural Selection; or, The Preservation of Favoured Races in the Struggle for Life (1861), 9.
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And science, we should insist, better than other discipline, can hold up to its students and followers an ideal of patient devotion to the search to objective truth, with vision unclouded by personal or political motive.
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At the present time all property is personal; the man owns his own ponies and other belongings he has personally acquired; the woman owns her horses, dogs, and all the lodge equipments; children own their own articles; and parents do not control the possessions of their children. There is no family property as we use the term. A wife is as independent as the most independent man in our midst. If she chooses to give away or sell all of her property, there is no one to gainsay her.
Speech on 'The Legal Conditions of Indian Women', delivered to Evening Session (Thur 29 Mar 1888), collected in Report of the International Council of Women: Assembled by the National Woman Suffrage Association, Washington, D.C., U.S. of America, March 25 to April 1, 1888 (1888), Vol. 1, 239-240.
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Charles Darwin [is my personal favorite Fellow of the Royal Society]. I suppose as a physical scientist I ought to have chosen Newton. He would have won hands down in an IQ test, but if you ask who was the most attractive personality then Darwin is the one you'd wish to meet. Newton was solitary and reclusive, even vain and vindictive in his later years when he was president of the society.
From interview with Graham Lawton, 'One Minute with Martin Rees', in New Scientist (12 Dec 2009), 204, No. 2738.
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Domesticated biotechnology, once it gets into the hands of housewives and children, will give us an explosion of diversity of new living creatures … New lineages will proliferate to replace those that monoculture farming and deforestation have destroyed. Designing genomes will be a personal thing, a new art form as creative as painting or sculpture. Few of the new creations will be masterpieces, but a great many will bring joy to their creators and variety to our fauna and flora.
In 'Our Biotech Future', The New York Review of Books (2007). As quoted and cited in Kenneth Brower, 'The Danger of Cosmic Genius', The Atlantic (Dec 2010).
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First were mainframes, each shared by lots of people. Now we are in the personal computing era, person and machine staring uneasily at each other across the desktop. Next comes ubiquitous computing, or the age of calm technology, when technology recedes into the background of our lives.
From biography on University of California, Berkeley, website.
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From the freedom to explore comes the joy of learning. From knowledge acquired by personal initiative arises the desire for more knowledge. And from mastery of the novel and beautiful world awaiting every child comes self-confidence.
In The Creation: An Appeal to Save Life on Earth (2010), 147.
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God does not die on the day when we cease to believe in a personal deity, but we die on the day when our lives cease to be illumined by the steady radiance, renewed daily, of a wonder, the source of which is beyond all reason.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 11
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I believe with Schopenhauer that one of the strongest motives that lead men to art and science is escape from everyday life with its painful crudity and hopeless dreariness, from the fetters of one’s own ever shifting desires. A finely tempered nature longs to escape from personal life into the world of objective perception and thought; this desire may be compared with the townsman’s irresistible longing to escape from his noisy, cramped surroundings into the silence of high mountains, where the eye ranges freely through the still, pure air and fondly traces out the restful contours apparently built for eternity.
Address at The Physical Society, Berlin (1918) for Max Planck’s 60th birthday, 'Principles of Research', collected in Essays in Science (1934) 2.
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I look upon statistics as the handmaid of medicine, but on that very account I hold that it befits medicine to treat her handmaid with proper respect, and not to prostitute her services for controversial or personal purposes.
'On the Influence of the Sanatorium Treatment of Tuberculosis', British Medical Journal (1910), 1, 1517.
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I wish they don’t forget to keep those treasures pure which they have in excellence over the west: their artistic building of life, the simplicity a nd modesty in personal need, and the pureness and calmness of Japanese soul.
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If finally, the science should prove that society at a certain time revert to the church and recover its old foundation of absolute faith in a personal providence and a revealed religion, it commits suicide.
In The Degradation of the Democratic Dogma (1919), 131.
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In my personal view, a failure to discover unimagined objects and answer unasked questions, once HST functions properly, would indicate a lack of imagination in stocking the Universe on the part of the Deity.
In Hubble Space Telescope flaw: hearing before the Committee on Science, Space, and Technology, U.S. House of Representatives, One Hundred First Congress, second session, July 13, 1990 (1990), 105.
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It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously. I also cannot imagine some will or goal outside the human sphere has been cited as a statement that precedes the last three sentences here, but this might have originated in a paraphrase, a transcription error, or a misquotation; it does not appear in any editions of the essay which have thus far been checked.
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It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.
From Letter (24 Mar 1954) in Einstein archives. Quoted by Helen Dukas and Banesh Hoffman, Albert Einstein: The Human Side (1979, 2013), 43. Dukas was Einstein’s personal secretary for 28 years, so she knew his philosophy well.
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It’s impossible to move, to live, to operate at any level without leaving traces, bits, seemingly meaningless fragments of personal information.
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Man tries to make for himself in the fashion that suits him best a simplified and intelligible picture of the world; he then tries to some extent to substitute this cosmos of his for the world of experience, and thus to overcome it. This is what the painter, the poet, the speculative philosopher, and the natural scientist do, each in his own fashion. Each makes this cosmos and its construction the pivot of his emotional life, in order to find in this way the peace and security which he cannot find in the narrow whirlpool of personal experience.
Address at The Physical Society, Berlin (1918) for Max Planck’s 60th birthday, 'Principles of Research', collected in Essays in Science (1934, 2004) 3.
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My mother, my dad and I left Cuba when I was two [January, 1959]. Castro had taken control by then, and life for many ordinary people had become very difficult. My dad had worked [as a personal bodyguard for the wife of Cuban president Batista], so he was a marked man. We moved to Miami, which is about as close to Cuba as you can get without being there. It’s a Cuba-centric society. I think a lot of Cubans moved to the US thinking everything would be perfect. Personally, I have to say that those early years were not particularly happy. A lot of people didn’t want us around, and I can remember seeing signs that said: “No children. No pets. No Cubans.” Things were not made easier by the fact that Dad had begun working for the US government. At the time he couldn’t really tell us what he was doing, because it was some sort of top-secret operation. He just said he wanted to fight against what was happening back at home. [Estefan’s father was one of the many Cuban exiles taking part in the ill-fated, anti-Castro Bay of Pigs invasion to overthrow dictator Fidel Castro.] One night, Dad disappered. I think he was so worried about telling my mother he was going that he just left her a note. There were rumours something was happening back home, but we didn’t really know where Dad had gone. It was a scary time for many Cubans. A lot of men were involved—lots of families were left without sons and fathers. By the time we found out what my dad had been doing, the attempted coup had taken place, on April 17, 1961. Intitially he’d been training in Central America, but after the coup attempt he was captured and spent the next wo years as a political prisoner in Cuba. That was probably the worst time for my mother and me. Not knowing what was going to happen to Dad. I was only a kid, but I had worked out where my dad was. My mother was trying to keep it a secret, so she used to tell me Dad was on a farm. Of course, I thought that she didn’t know what had really happened to him, so I used to keep up the pretence that Dad really was working on a farm. We used to do this whole pretending thing every day, trying to protect each other. Those two years had a terrible effect on my mother. She was very nervous, just going from church to church. Always carrying her rosary beads, praying her little heart out. She had her religion, and I had my music. Music was in our family. My mother was a singer, and on my father’s side there was a violinist and a pianist. My grandmother was a poet.
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Nearly anyone in this line of work would take a bullet for the last pregnant dodo. But should we not admire the person who, when faced with an overwhelmingly sad reality beyond and personal blame or control, strives valiantly to rescue what ever can be salvaged, rather than retreating to the nearest corner to weep or assign fault?
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Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in its elf, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him?
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One day at Fenner's (the university cricket ground at Cambridge), just before the last war, G. H. Hardy and I were talking about Einstein. Hardy had met him several times, and I had recently returned from visiting him. Hardy was saying that in his lifetime there had only been two men in the world, in all the fields of human achievement, science, literature, politics, anything you like, who qualified for the Bradman class. For those not familiar with cricket, or with Hardy's personal idiom, I ought to mention that “the Bradman class” denoted the highest kind of excellence: it would include Shakespeare, Tolstoi, Newton, Archimedes, and maybe a dozen others. Well, said Hardy, there had only been two additions in his lifetime. One was Lenin and the other Einstein.
Variety of Men (1966), 87.
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Questions of personal priority, however interesting they may be to the persons concerned, sink into insignificance in the prospect of any gain of deeper insight into the secrets of nature.
As quoted in Silvanus Phillips Thompson, The Life of Lord Kelvin (1910), Vol. 2, 602.
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Rulers and generals muster their troops. Magnates muster the sums of money which give them power. The fascist dictators muster the irrational human reactions which make it possible for them to attain and maintain their power over the masses. The scientists muster knowledge and means of research. But, thus far, no organization fighting for freedom has ever mustered the biological arsenal where the weapons are to be found for the establishment and the maintenance of human freedom. All precision of our social existence notwithstanding, there is as yet no definition of the word freedom which would be in keeping with natural science. No word is more misused and misunderstood. To define freedom is the same as to define sexual health. But nobody will openly admit this. The advocacy of personal and social freedom is connected with anxiety and guilt feelings. As if to be free were a sin or at least not quite as it should be. Sex-economy makes this guilt feeling comprehensible: freedom without sexual self-determination is in itself a contradiction. But to be sexual means—according to the prevailing human structure—to be sinful or guilty. There are very few people who experience sexual love without guilt feeling. “Free love” has acquired a degrading meaning: it lost the meaning given it by the old fighters for freedom. In films and in books, to be genital and to be criminal are presented as the same thing.
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Science provides an understanding of a universal experience, and arts provides a universal understanding of a personal experience.
In online transcript of TED talk, 'Mae Jemison on teaching arts and sciences together' (2002).
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Some men who call themselves pessimists because they cannot read good into the operations of nature forget that they cannot read evil. In morals the law of competition no more justifies personal, official, or national selfishness or brutality than the law of gravity justifies the shooting of a bird.
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That only Galileo’s physical finger is preserved but the descendants of his techniques thrive is also symbolic of the transitoriness of personal existence in contrast to the immortality of knowledge.
In Galileo's Finger: The Ten Great Ideas of Science (2003), 1.
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The dedicated physician is constantly striving for a balance between personal, human values [and] scientific realities and the inevitabilities of God's will.
'The Brotherhood of Healing', address to the National Conference of Christians and Jews (12 Feb 1958). In James Beasley Simpson, Contemporary Quotations (1964), 177.
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The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God.
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The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exists as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot.
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The more I find life to be a great design, the more I suspect it to be singular in existence; the more I suspect it to be singular, the more I feel it to be specific and personal; the more I feel it to be personal, the more I think of it to be a mere question; And the more I think of it to be a question, the less I understand the questioner.
Quotations: Superultramodern Science and Philosophy (2005).
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The most remarkable feature about the magnitude scale was that it worked at all and that it could be extended on a worldwide basis. It was originally envisaged as a rather rough-and-ready procedure by which we could grade earthquakes. We would have been happy if we could have assigned just three categories, large, medium, and small; the point is, we wanted to avoid personal judgments. It actually turned out to be quite a finely tuned scale.
From interview with Henry Spall, as in an abridged version of Earthquake Information Bulletin (Jan-Feb 1980), 12, No. 1, that is on the USGS website.
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The mythology of science asserts that with many different scientists all asking their own questions and evaluating the answers independently, whatever personal bias creeps into their individual answers is cancelled out when the large picture is put together. This might conceivably be so if scientists were women and men from all sorts of different cultural and social backgrounds who came to science with very different ideologies and interests. But since, in fact, they have been predominantly university-trained white males from privileged social backgrounds, the bias has been narrow and the product often reveals more about the investigator than about the subject being researched.
'Have Only Men Evolved?' Women Look at Biology Looking At Women, eds. Ruth Hubbard, Mary Sue Henifin, and Barbara Fried (1979).
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The only way to escape the personal corruption of praise is to go on working. One is tempted to stop and listen to it. The only thing is to turn away and go on working. Work. There is nothing else.
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The psychoanalysis of individual human beings, however, teaches us with quite special insistence that the god of each of them is formed in the likeness of his father, that his personal relation to God depends on his relation to his father in the flesh and oscillates and changes along with that relation, and that at bottom God is nothing other than an exalted father.
(Originally published 1913). Totem and Taboo, vol. 13, pt. 4, sct. 6, Complete Works, Standard Edition, eds. James Strachey and Anna Freud (1953).
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The starting-point for all systems of æsthetics must be the personal experience of a peculiar emotion. The objects that provoke this emotion we callworks of art.
In Art (1913), 8.
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The whole apparatus of using loyalty-security hearings for working off personal political spite has been firmly established as a part of our “way of life” and I do not see anything happening yet to loosen the hold of this machinery on us.
In letter to Linus Pauling (8 Sep 1955). Cited on Oregon State University Library web site.
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To smite all humbugs, however big; to give a nobler tone to science; to set an example of abstinence from petty personal controversies, and of toleration for everything but lying. … —are these my aims?
Journal entry (31 Dec 1856). In Life and Letters of Thomas Henry Huxley (1901), 162.
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We have little more personal stake in cosmic destiny than do sunflowers or butterflies. The transfiguration of the universe lies some 50 to 100 billion years in the future; snap your fingers twice and you will have consumed a greater fraction of your life than all human history is to such a span. ... We owe our lives to universal processes ... and as invited guests we might do better to learn about them than to complain about them. If the prospect of a dying universe causes us anguish, it does so only because we can forecast it, and we have as yet not the slightest idea why such forecasts are possible for us. ... Why should nature, whether hostile or benign, be in any way intelligible to us? Al the mysteries of science are but palace guards to that mystery.
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We may fondly imagine that we are impartial seekers after truth, but with a few exceptions, to which I know that I do not belong, we are influenced—and sometimes strongly—by our personal bias; and we give our best thoughts to those ideas which we have to defend.
(Said in Boston, 1929.) As quoted by E. Snorrason, 'Krogh, Schack August Steenberg', in Charles Coulton Gillispie (ed.), Dictionary of Scientific Biography (1973), Vol 7, 503.
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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 comp anion. Only then can we unite the patches built by our separate magisteria into a beautiful and coherent quilt called wisdom.
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When living with the Indians in their homes and pursuing my ethnological studies: One day I suddenly realized with a rude shock that, unlike my Indian friends, I was an alien, a stranger in my native land; its fauna and flora had no fond, familiar place amid my mental imagery, nor did any thoughts of human aspiration or love give to its hills and valleys the charm of personal companionship. I was alone, even in my loneliness.
Opening of Preface, Indian Games and Dances with Native Songs (1915), v.
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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.
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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. If what is seen is seen and experienced is portrayed in the language of logic, we are engaged in science. If it is communicated through forms whose connections are not accessible to the conscious mind but are recognized intuitively as meaningful, then we are engaged in art.
'What Artistic and Scientific Experience Have in Common', Menschen (27 Jan 1921). In Albert Einstein, Helen Dukas, Banesh Hoffmann, Albert Einstein, The Human Side (1981), 37-38. The article was published in a German magazine on modern art, upon a request from the editor, Walter Hasenclever, for a few paragraphs on the idea that there was a close connection between the artistic developments and the scientific results belonging to a given epoch. (The magazine name, and editor's name are given by Ze'ev Rosenkranz, The Einstein Scrapbook (2002), 27.
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While religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one’s fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.
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[William Rushton was] a man with great personal magnetism and considerable charm… [although] There were those who misjudged all of this as arrogance.
In obituary, 'Some Recollections of William Rushton and his Contributions to Neurophysiology', Vision Research (1982), 22, 614.
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Carl Sagan Thumbnail In science it often happens that scientists say, 'You know that's a really good argument; my position is mistaken,' and then they would actually change their minds and you never hear that old view from them again. They really do it. It doesn't happen as often as it should, because scientists are human and change is sometimes painful. But it happens every day. I cannot recall the last time something like that happened in politics or religion. (1987) -- Carl Sagan
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- 90 -
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- 80 -
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- 70 -
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- 60 -
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- 50 -
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- 40 -
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- 30 -
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- 20 -
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- 10 -
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