'[R]eductionism' is one of those things, like sin, that is only mentioned by people who are against it. To call oneself a reductionist will sound, in some circles, a bit like admitting to eating babies. But, just as nobody actually eats babies, so nobody is really a reductionist in any sense worth being against.

According to Gandhi, the seven sins are wealth without works, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice, and politics without principle. Well, Hubert Humphrey may have sinned in the eyes of God, as we all do, but according to those definitions of Gandhi’s, it was Hubert Humphrey without sin.

Alfred Nobel - pitiable half-creature, should have been stifled by humane doctor when he made his entry yelling into life. Greatest merits: Keeps his nails clean and is never a burden to anyone. Greatest fault: Lacks family, cheerful spirits, and strong stomach. Greatest and only petition: Not to be buried alive. Greatest sin: Does not worship Mammon. Important events in his life: None.

All good men are for flood control and against sin. But how to control floods and what is sin—aye, there’s the rub.

An infallible Remedy for the Tooth-ach, viz Wash the Root of an aching Tooth, in Elder Vinegar, and let it dry half an hour in the Sun; after which it will never ach more; Probatum est.

Anyone who considers arithmetical methods of producing random digits is, of course, in the state of sin. For, as has been pointed out several times, there is no such thing as a random number—there are only methods to produce random numbers, and a strict arithmetic procedure of course is not such a method.

As scientific men we have all, no doubt, felt that our fellow men have become more and more satisfying as fish have taken up their work which has been put often to base uses, which must lead to disaster. But what sin is to the moralist and crime to the jurist so to the scientific man is ignorance. On our plane, knowledge and ignorance are the immemorial adversaries. Scientific men can hardly escape the charge of ignorance with regard to the precise effect of the impact of modern science upon the mode of living of the people and upon their civilisation. For them, such a charge is worse than that of crime.

Can there be a sin which could exceed the love of God?

Despite the vision and the far-seeing wisdom of our wartime heads of state, the physicists felt a peculiarly intimate responsibility for suggesting, for supporting, and in the end, in large measure, for achieving the realization of atomic weapons. Nor can we forget that these weapons, as they were in fact used, dramatized so mercilessly the inhumanity and evil of modern war. In some sort of crude sense which no vulgarity, no humor, no overstatement can quite extinguish, the physicists have known sin; and this is a knowledge which they cannot lose.

God may forgive your sins, but your nervous system won't.

If a man, holding a belief which he was taught in childhood or persuaded of afterwards, keeps down and pushes away any doubts which arise about it in his mind, purposely avoids the reading of books and the company of men that call in question or discuss it, and regards as impious those questions which cannot easily be asked without disturbing it—the life of that man is one long sin against mankind.

If it were possible to have a life absolutely free from every feeling of sin, what a terrifying vacuum it would be!

If the misery of our poor be caused not by the laws of nature, but by our institutions, great is our sin.

If we turn our backs on things as yet untried within our own small realm of reference, we’re guilty of a sin against ourselves: An unwillingness to experiment.

In my view, aiming at simplicity and lucidity is a moral duty of all intellectuals: lack of clarity is a sin, and pretentiousness is a crime.

It must be borne in mind that the tragedy of life doesn’t lie in not reaching your goal. The tragedy lies in having no goal to reach. It isn’t a calamity to die with dreams unfulfilled, but it is a calamity not to dream. It is not a disaster to be unable to capture your idea, but it is disaster to have no idea to capture. It is not a disgrace not to reach for the stars, but it is a disgrace to have no stars to reach for. Not failure, but low aim is a sin.

Last night I invented a new pleasure, and as I was giving it the first trial an angel and a devil came rushing toward my house. They met at my door and fought with each other over my newly created pleasure; the one crying, “It is a sin!” - the other, “It is a virtue!”

Many of us who conduct biomedical research do so with what could be described as a religious fervor. This would not have come as a surprise to Mary Lasker. She once told a reporter, “I am opposed to heart attacks and cancer the way one is opposed to sin.” Amen.

Modern man is weighed down more by the burden of responsibility than by the burden of sin. We think him more a savior who shoulders our responsibilities than him who shoulders our sins. If instead of making decisions we have but to obey and do our duty, we feel it as a sort of salvation.

Modern masters of science are much impressed with the need of beginning all inquiry with a fact. The ancient masters of religion were quite equally impressed with that necessity. They began with the fact of sin—a fact as practical as potatoes. Whether or not man could be washed in miraculous waters, there was no doubt at any rate that he wanted washing.

My profession often gets bad press for a variety of sins, both actual and imagined: arrogance, venality, insensitivity to moral issues about the use of knowledge, pandering to sources of funding with insufficient worry about attendant degradation of values. As an advocate for science, I plead ‘mildly guilty now and then’ to all these charges. Scientists are human beings subject to all the foibles and temptations of ordinary life. Some of us are moral rocks; others are reeds. I like to think (though I have no proof) that we are better, on average, than members of many other callings on a variety of issues central to the practice of good science: willingness to alter received opinion in the face of uncomfortable data, dedication to discovering and publicizing our best and most honest account of nature’s factuality, judgment of colleagues on the might of their ideas rather than the power of their positions.

No man treats a motorcar as foolishly as he treats another human being. When the car will not go, he does not attribute its annoying behavior to sin; he does not say, “You are a wicked motorcar, and I shall not give you any more petrol until you go.” He attempts to find out what is wrong and to set it right. An analogous way of treating human beings is, however, considered to be contrary to the truths of our holy religion.

OSTRICH, n. A large bird to which (for its sins, doubtless) nature has denied that hinder toe in which so many pious naturalists have seen a conspicuous evidence of design. The absence of a good working pair of wings is no defect, for, as has been ingeniously pointed out, the ostrich does not fly.

Perhaps our and Gaia’s greatest error was the conscious abuse of fire. Cooking meat over a wood fire may have been acceptable, but the deliberate destruction of whole ecosystems by fire merely to drive out the animals within was surely our first great sin against the living Earth. It has haunted us ever since and combustion could now be our auto da fé, and the cause of our extinction.

Poore soule, in this thy flesh what do'st thou know?
Thou know'st thy selfe so little, as thou know'st not.
How thou did'st die, nor how thou wast begot.
Thou neither know'st how thou at first camest in,
Nor how thou took'st the poyson of mans sin.
Nor dost thou, (though thou know'st, that thou art so)
By what way thou art made immortall, know.
Thou art too narrow, wretch, to comprehend
Even thy selfe; yea though thou wouldst but bend
To know thy body. Have not all soules thought
For many ages, that our body'is wrought
Of Ayre, and Fire, and other Elements?
And now they thinke of new ingredients,
And one soule thinkes one, and another way
Another thinkes, and 'tis an even lay.
Knowst thou but how the stone doth enter in
The bladder's Cave, and never breake the skin?
Knowst thou how blood, which to the hart doth flow,
Doth from one ventricle to th'other go?
And for the putrid stuffe, which thou dost spit,
Knowst thou how thy lungs have attracted it?
There are no passages, so that there is
(For aught thou knowst) piercing of substances.
And of those many opinions which men raise
Of Nailes and Haires, dost thou know which to praise?
What hope have we to know our selves, when wee
Know not the least things, which for our use bee?

Science is, perhaps, some kind of cosmic apple juice from the Garden of Eden. Those of it are doomed to carry the burden of original sin.

Sin is commitable in thought, word or deed; so is virtue.

The doctrine of foods is of great ethical and political significance. Food becomes blood, blood becomes heart and brain, thoughts and mind stuff. Human fare is the foundation of human culture and thought. Would you improve a nation? Give it, instead of declamations against sin, better food. Man is what he eats [Der Mensch ist, was er isst].

The following story is true. There was a little boy, and his father said, “Do try to be like other people. Don’t frown.” And he tried and tried, but could not. So his father beat him with a strap; and then he was eaten up by lions. Reader, if young, take warning by his sad life and death. For though it may be an honour to be different from other people, if Carlyle’s dictum about the 30 million be still true, yet other people do not like it. So, if you are different, you had better hide it, and pretend to be solemn and wooden-headed. Until you make your fortune. For most wooden-headed people worship money; and, really, I do not see what else they can do. In particular, if you are going to write a book, remember the wooden-headed. So be rigorous; that will cover a multitude of sins. And do not frown.

The following theorem can be found in the work of Mr. Cauchy: If the various terms of the series u₀ + u₁ + u₂ +... are continuous functions,… then the sum s of the series is also a continuous function of x. But it seems to me that this theorem admits exceptions. For example the series
sin x - (1/2)sin 2x + (1/3)sin 3x - …
is discontinuous at each value (2m + 1)π of x,…

The function of Latin literature is its expression of Rome. When to England and France your imagination can add Rome in the background, you have laid firm the foundations of culture. The understanding of Rome leads back to the Mediterranean civilisation of which Rome was the last phase, and it automatically exhibits the geography of Europe, and the functions of seas and rivers and mountains and plains. The merit of this study in the education of youth is its concreteness, its inspiration to action, and the uniform greatness of persons, in their characters and their staging. Their aims were great, their virtues were great, and their vices were great. They had the saving merit of sinning with cart ropes.

The greatest human evils are not those that individuals perform in private, the tiny transgressions against some arbitrary social standard we call sins. The ultimate evils are the mass murders that occur in revolution and war, the large-scale savageries that arise when one agglomeration of humans tries to dominate another: the deeds of the social group. … only group efforts can save us from the sporadic insanities of the group.

The improver of natural knowledge absolutely refuses to acknowledge authority as such. For him, scepticism is the highest of duties, blind faith the one unpardonable sin. The man of science has learned to believe in justification, not by faith, but by verification.

The primary rocks, … I regard as the deposits of a period in which the earth’s crust had sufficiently cooled down to permit the existence of a sea, with the necessary denuding agencies,—waves and currents,—and, in consequence, of deposition also; but in which the internal heat acted so near the surface, that whatever was deposited came, matter of course, to be metamorphosed into semi-plutonic forms, that retained only the stratification. I dare not speak of the scenery of the period. We may imagine, however, a dark atmosphere of steam and vapour, which for age after age conceals the face of the sun, and through which the light of moon or star never penetrates; oceans of thermal water heated in a thousand centres to the boiling point; low, half-molten islands, dim through the log, and scarce more fixed than the waves themselves, that heave and tremble under the impulsions of the igneous agencies; roaring geysers, that ever and anon throw up their intermittent jets of boiling fluid, vapour, and thick steam, from these tremulous lands; and, in the dim outskirts of the scene, the red gleam of fire, shot forth from yawning cracks and deep chasms, and that bears aloft fragments of molten rock and clouds of ashes. But should we continue to linger amid a scene so featureless and wild, or venture adown some yawning opening into the abyss beneath, where all is fiery and yet dark,—a solitary hell, without suffering or sin,—we would do well to commit ourselves to the guidance of a living poet of the true faculty,—Thomas Aird and see with his eyes.

The study of the past with one eye, so to speak, upon the present is the source of all sins and sophistries in history … It is the essence of what we mean by the word “unhistorical”.

There are seven sins in the world: wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice, and politics without principle.

This, as you know, is my opinion, that as the body when it tyrannizes over the mind ruins and destroys all its soundness, so in the same way when the mind becomes the tyrant, and not merely the true lord, it wastes and destroys the soundness of the body first, and then their common bond of union … and sins against prudence and charity.

To me, cruelty is the worst of human sins. Once we accept that a living creature has feelings and suffers pain, then by knowingly and deliberately inflicting suffering on that creature, we are guilty, whether it be human or animal.

War rages on the teeming earth;
The hot and sanguinary fight
Begins with each new creature’s birth:
A dreadful war where might is right;
Where still the strongest slay and win,
Where weakness is the only sin.

We are too prone to make technological instruments the scapegoats for the sins of those who wield them. The products of modern science are not in themselves good or bad; it is the way they are used that determines their value.

What about the magical number seven? What about the seven wonders of the world, the seven seas, the seven deadly sins, the seven daughters of Atlas in the Pleiades, the seven ages of man, the seven levels of hell, the seven primary colors, the seven notes of the musical scale, and the seven days of the week? What about the seven-point rating scale, the seven categories for absolute judgment, the seven objects in the span of attention, and the seven digits in the span of immediate memory? For the present I propose to withhold judgment. Perhaps there is something deep and profound behind all these sevens, something just calling out for us to discover it. But I suspect that it is only a pernicious, Pythagorean coincidence.

When Benjamin Franklin invented the lightning-rod, the clergy, both in England and America, with the enthusiastic support of George III, condemned it as an impious attempt to defeat the will of God. For, as all right-thinking people were aware, lightning is sent by God to punish impiety or some other grave sin—the virtuous are never struck by lightning. Therefore if God wants to strike any one, Benjamin Franklin [and his lightning-rod] ought not to defeat His design; indeed, to do so is helping criminals to escape. But God was equal to the occasion, if we are to believe the eminent Dr. Price, one of the leading divines of Boston. Lightning having been rendered ineffectual by the “iron points invented by the sagacious Dr. Franklin,” Massachusetts was shaken by earthquakes, which Dr. Price perceived to be due to God’s wrath at the “iron points.” In a sermon on the subject he said,“In Boston are more erected than elsewhere in New England, and Boston seems to be more dreadfully shaken. Oh! there is no getting out of the mighty hand of God.” Apparently, however, Providence gave up all hope of curing Boston of its wickedness, for, though lightning-rods became more and more common, earthquakes in Massachusetts have remained rare.

When we burn fossil fuel for energy we are, in qualitative terms, doing nothing more wrong than burning wood. Our wrongdoing, if that is an appropriate term, is taking energy from Gaia hundreds of times faster than it is naturally made available. We are sinning in a quantitative not a qualitative way.

Whether or not you agree that trimming and cooking are likely to lead on to downright forgery, there is little to support the argument that trimming and cooking are less reprehensible and more forgivable. Whatever the rationalization is, in the last analysis one can no more than be a bit dishonest than one can be a little bit pregnant. Commit any of these three sins and your scientific career is in jeopardy and deserves to be.

William Blake called division the sin of man; Faraday was a great man because he was utterly undivided. His whole, very harmonious, very well balanced, … and used the brain in the limited way in which it is useful…. [H]e built up his few but precious speculations. Their simplicity rivals with their forcefulness.