A man’s value to the community depends primarily on how far his feelings, thoughts, and actions are directed towards promoting the good of his fellows. We call him good or bad according to how he stands in this matter. It looks at first sight as if our estimate of a man depended entirely on his social qualities.

During the eight days I spent in space, I realized that mankind needs height primarily to better know our long-suffering Earth, to see what cannot be seen close up. Not just to love her beauty, but also to ensure that we do not bring even the slightest harm to the natural world

Engineering is the art of directing the great sources of power in nature for the use and the convenience of people. In its modern form engineering involves people, money, materials, machines, and energy. It is differentiated from science because it is primarily concerned with how to direct to useful and economical ends the natural phenomena which scientists discover and formulate into acceptable theories. Engineering therefore requires above all the creative imagination to innovate useful applications of natural phenomena. It seeks newer, cheaper, better means of using natural sources of energy and materials.

I am not insensible to natural beauty, but my emotional joys center on the improbable yet sometimes wondrous works of that tiny and accidental evolutionary twig called Homo sapiens. And I find, among these works, nothing more noble than the history of our struggle to understand nature—a majestic entity of such vast spatial and temporal scope that she cannot care much for a little mammalian afterthought with a curious evolutionary invention, even if that invention has, for the first time in so me four billion years of life on earth, produced recursion as a creature reflects back upon its own production and evolution. Thus, I love nature primarily for the puzzles and intellectual delights that she offers to the first organ capable of such curious contemplation.

I am very fond of the oyster shell. It is humble and awkward and ugly. It is slate-colored and unsymmetrical. Its form is not primarily beautiful but functional. I make fun of its knobbiness. Sometimes I resent its burdens and excrescences. But its tireless adaptability and tenacity draw my astonished admiration and sometimes even my tears. And it is comfortable in its familiarity, its homeliness, like old garden gloves when have molded themselves perfectly to the shape of the hand.

It is primarily through the growth of science and technology that man has acquired those attributes which distinguish him from the animals, which have indeed made it possible for him to become human.

Mathematicians can and do fill in gaps, correct errors, and supply more detail and more careful scholarship when they are called on or motivated to do so. Our system is quite good at producing reliable theorems that can be backed up. It’s just that the reliability does not primarily come from mathematicians checking formal arguments; it come from mathematicians thinking carefully and critically about mathematical ideas.

Science is not gadgetry. The desirable adjuncts of modern living, although in many instances made possible by science, certainly do not constitute science. Basic scientific knowledge often (but not always) is a prerequisite to such developments, but technology primarily deserves the credit for having the financial courage, the ingenuity, and the driving energy to see to it that so-called ‘pure knowledge’ is in fact brought to the practical service of man. And it should also be recognized that those who have the urge to apply knowledge usefully have themselves often made significant contribution to pure knowledge and have even more often served as a stimulation to the activities of a pure researcher.

The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples’ lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.

The true value of a human being is determined primarily by the measure and the sense in which he has attained to liberation from the self.

We often think, naïvely, that missing data are the primary impediments to intellectual progress–just find the right facts and all problems will dissipate. But barriers are often deeper and more abstract in thought. We must have access to the right metaphor, not only to the requisite information. Revolutionary thinkers are not, primarily, gatherers of fact s, but weavers of new intellectual structures.

We suffer primarily not from our vices or our weaknesses, but from our illusions. We are haunted, not by reality, but by those images we have put in their place.