Require Quotes (33 quotes)
... an informed appraisal of life absolutely require(s) a full understanding of life’s arena–the universe. ... By deepening our understanding of the true nature of physical reality, we profoundly reconfigure our sense of ourselves and our experience of the universe.
...With these developments we have every reason to anticipate that in a time not very distant most telegraph messages across the oceans will be transmitted without cables. For short distances we need a “wireless” telephone, which requires no expert operat
A person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires and is preoccupied with thoughts, feelings, and aspirations to which he clings because of their superpersonal value. It seems to me that what is important is the force of this superpersonal content and the depth of the conviction concerning its overpowering meaningfulness, regardless of whether any attempt is made to unite this content with a divine Being, for otherwise it would not be possible to count Buddha and Spinoza as religious personalities. Accordingly, a religious person is devout in the sense that he has no doubt of the significance and loftiness of those superpersonal objects and goals which neither require nor are capable of rational foundation. They exist with the same necessity and matter-of-factness as he himself. In this sense religion is the age-old endeavor of mankind to become clearly and completely conscious of these values and goals and constantly to strengthen and extend their effect. If one conceives of religion and science according to these definitions then a conflict between them appears impossible. For science can only ascertain what is, but not what should be, and outside of its domain value judgments of all kinds remain necessary.
A reference to the two sorts of doctors is also found in the Republic: “Now you know that when patients do not require medicine, but have only to be put under a regimen, the inferior sort of practitioner is deemed to be good enough; but when medicine has to be given, then the doctor should be more of a man.”
Anton Chekhov wrote that ‘one must not put a loaded rifle on stage if no one is thinking of firing it.’ Good drama requires spare and purposive action, sensible linking of potential causes with realized effects. Life is much messier; nothing happens most of the time. Millions of Americans (many hotheaded) own rifles (many loaded), but the great majority, thank God, do not go off most of the time. We spend most of real life waiting for Godot, not charging once more unto the breach.
At every major step physics has required, and frequently stimulated, the introduction of new mathematical tools and concepts. Our present understanding of the laws of physics, with their extreme precision and universality, is only possible in mathematical terms.
Criticism is as often a trade as a science, requiring, as it does, more health than wit, more labour than capacity, more practice than genius.
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.
Extraordinary claims require extraordinary evidence.
Former arbiters of taste must have felt (as so many apostles of ‘traditional values’ and other highminded tags for restriction and conformity do today) that maintaining the social order required a concept of unalloyed heroism. Human beings so designated as role models had to embody all virtues of the paragon–which meant, of course, that they could not be described in their truly human and ineluctably faulted form.
Here is the element or power of conduct, of intellect and knowledge, of beauty, and of social life and manners, and all needful to build up a complete human life. … We have instincts responding to them all, and requiring them all, and we are perfectly civilized only when all these instincts of our nature—all these elements in our civilization have been adequately recognized and satisfied.
Human nature is not a machine to be built after a model, and set to do exactly the work prescribed for it, but a tree, which requires to grow and develop itself on all sides, according to the tendency of the inward forces which make it a living thing.
I strongly reject any conceptual scheme that places our options on a line, and holds that the only alternative to a pair of extreme positions lies somewhere between them. More fruitful perspectives often require that we step off the line to a site outside the dichotomy.
If I had my way every French boy would be required to take a trip to America as part of his education.
In general, mankind, since the improvement of cookery, eat about twice as much as nature requires.
In natural history, great discovery often requires a map to a hidden mine filled with gems then easily gathered by conventional tools, not a shiny new space-age machine for penetrating previously inaccessible worlds.
Mere political reform will not cure the manifold evils which now afflict society. There requires a social reform, a domestic reform, an individual reform.
Metals are the great agents by which we can examine the recesses of nature; and their uses are so multiplied, that they have become of the greatest importance in every occupation of life. They are the instruments of all our improvements, of civilization itself, and are even subservient to the progress of the human mind towards perfection. They differ so much from each other, that nature seems to have had in view all the necessities of man, in order that she might suit every possible purpose his ingenuity can invent or his wants require.
Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralisation of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?
No effect that requires more than 10 percent accuracy in measurement is worth investigating.
Only six electronic digital computers would be required to satisfy the computing needs of the entire United States.
Science arouses a soaring sense of wonder. But so does pseudoscience. Sparse and poor popularizations of science abandon ecological niches that pseudoscience promptly fills. If it were widely understood that claims to knowledge require adequate evidence before they can be accepted, there would be no room for pseudoscience.
The history of a species, or any natural phenomenon that requires unbroken continuity in a world of trouble, works like a batting streak. All are games of a gambler playing with a limited stake against a house with infinite resources. The gambler must eventually go bust. His aim can only be to stick around as long as possible, to have some fun while he’s at it, and, if he happens to be a moral agent as well, to worry about staying the course with honor.
The long fight to save wild beauty represents democracy at its best. It requires citizens to practice the hardest of virtues-self-restraint.
The more intelligence mankind bestows upon technology, the less knowledge a child is required to learn. If this pattern is never changed, the generation of the future may become reduced to nothing more than lifeless drones born for nothing except pushing buttons on a machine that lives the lives of their masters.
The observer is not he who merely sees the thing which is before his eyes, but he who sees what parts the thing is composed of. To do this well is a rare talent. One person, from inattention, or attending only in the wrong place, overlooks half of what he sees; another sets down much more than he sees, confounding it with what he imagines, or with what he infers; another takes note of the kind of all the circumstances, but being inexpert in estimating their degree, leaves the quantity of each vague and uncertain; another sees indeed the whole, but makes such an awkward division of it into parts, throwing into one mass things which require to be separated, and separating others which might more conveniently be considered as one, that the result is much the same, sometimes even worse than if no analysis had been attempted at all.
The product of mental labor—science—always stands far below its value, because the labor-time necessary to reproduce it has no relation at all to the labor-time required for its original production.
The progress of science requires more than new data; it needs novel frameworks and contexts. And where do these fundamentally new views of the world arise? They are not simply discovered by pure observation; they require new modes of thought. And where can we find them, if old modes do not even include the right metaphors? The nature of true genius must lie in the elusive capacity to construct these new modes from apparent darkness. The basic chanciness and unpredictability of science must also reside in the inherent difficulty of such a task.
The required techniques of effective reasoning are pretty formal, but as long as programming is done by people that don’t master them, the software crisis will remain with us and will be considered an incurable disease. And you know what incurable diseases do: they invite the quacks and charlatans in, who in this case take the form of Software Engineering gurus.
The work of Planck and Einstein proved that light behaved as particles in some ways and that the ether therefore was not needed for light to travel through a vacuum. When this was done, the ether was no longer useful and it was dropped with a glad cry. The ether has never been required since. It does not exist now; in fact, it never existed.
When experimental results are found to be in conflict with those of an earlier investigator, the matter is often taken too easily and disposed of for an instance by pointing out a possible source of error in the experiments of the predessessor, but without enquiring whether the error, if present, would be quantitatively sufficient to explain the discrepancy. I think that disagreement with former results should never be taken easily, but every effort should be made to find a true explanation. This can be done in many more cases than it actually is; and as a result, it can be done more easily by the man “on the spot” who is already familiar with the essential details. But it may require a great deal of imagination, and very often it will require supplementary experiments.
When two people are under the influence of the most violent, most insane, most delusive, and most transient of passions, they are required to swear that they will remain in that exalted, abnormal, and exhausting condition continuously until death do them part.
Wisdom and deep intelligence require an honest appreciation of mystery.