[The] first postulate of the Principle of Uniformity, namely, that the laws of nature are invariant with time, is not peculiar to that principle or to geology, but is a common denominator of all science. In fact, instead of being an assumption or an ad hoc hypothesis, it is simply a succinct summation of the totality of all experimental and observational evidence.

But, as we consider the totality of similarly broad and fundamental aspects of life, we cannot defend division by two as a natural principle of objective order. Indeed, the ‘stuff’ of the universe often strikes our senses as complex and shaded continua, admittedly with faster and slower moments, and bigger and smaller steps, along the way. Nature does not dictate dualities, trinities, quarterings, or any ‘objective’ basis for human taxonomies; most of our chosen schemes, and our designated numbers of categories, record human choices from a cornucopia of possibilities offered by natural variation from place to place, and permitted by the flexibility of our mental capacities. How many seasons (if we wish to divide by seasons at all) does a year contain? How many stages shall we recognize in a human life?

Different kinds of animals and plants live together in different places: camels in deserts, whales in the seas, gorillas in tropical forests. The totality of this diversity from the genetic level, through organisms to ecosystems and landscapes is termed collectively biological diversity.

Dr. M.L. von Franz has explained the circle (or sphere) as a symbol of Self. It expresses the totality of the psyche in all its aspects, including the relationship between man and the whole of nature. It always points to the single most vital aspect of life, its ultimate wholeness.

Each and every loss becomes an instance of ultimate tragedy–something that once was, but shall never be known to us. The hump of the giant deer–as a nonfossilizable item of soft anatomy–should have fallen into the maw of erased history. But our ancestors provided a wondrous rescue, and we should rejoice mightily. Every new item can instruct us; every unexpected object possesses beauty for its own sake; every rescue from history’s great shredding machine is–and I don’t know how else to say this–a holy act of salvation for a bit of totality.

I must, in the first place, ask my readers to grant me the scientific use of their imagination; and in order that it may not be called upon to cope with questions as to whether space is infinite or not, or whether space and time ever had a beginning, we will not consider the possibility of the beginning of things or attempt to define the totality of space, but we will in imagination clear a certain part of space and then set certain possibilities at work.

If any person thinks the examination of the rest of the animal kingdom an unworthy task, he must hold in like disesteem the study of man. For no one can look at the primordia of the human frame—blood, flesh, bones, vessels, and the like—without much repugnance. Moreover, in every inquiry, the examination of material elements and instruments is not to be regarded as final, but as ancillary to the conception of the total form. Thus, the true object of architecture is not bricks, mortar or timber, but the house; and so the principal object of natural philosophy is not the material elements, but their composition, and the totality of the form to which they are subservient, and independently of which they have no existence.

If I were not an atheist, I would believe in a God who would choose to save people on the basis of the totality of their lives and not the pattern of their words. I think he would prefer an honest and righteous atheist to a TV preacher whose every word is

Immediately after totality, two splendid protuberances appeared; one of them, of more than 3 minute height, shone of a splendor which it is difficult to imagine. The analysis of its light showed me immediately that it was formed by an immense incandescent gas column, mainly made up of hydrogen gas.

The aim of science is, on the one hand, as complete a comprehension as possible of the connection between perceptible experiences in their totality, and, on the other hand, the achievement of this aim by employing a minimum of primary concepts and relations.

The fact that man produces a concept ‘I’ besides the totality of his mental and emotional experiences or perceptions does not prove that there must be any specific existence behind such a concept. We are succumbing to illusions produced by our self-created language, without reaching a better understanding of anything. Most of so-called philosophy is due to this kind of fallacy.

The solution, as all thoughtful people recognize, must lie in properly melding the themes of inborn predisposition and shaping through life’s experiences. This fruitful joining cannot take the false form of percentages adding to 100–as in ‘intelligence is 80 percent nature and 20 percent nurture,’ or ‘homosexuality is 50 percent inborn and 50 percent learned,’ and a hundred other harmful statements in this foolish format. When two ends of such a spectrum are commingled, the result is not a separable amalgam (like shuffling two decks of cards with different backs), but an entirely new and higher entity that cannot be decomposed (just as adults cannot be separated into maternal and paternal contributions to their totality).

The totality of life, known as the biosphere to scientists and creation to theologians, is a membrane of organisms wrapped around Earth so thin it cannot be seen edgewise from a space shuttle, yet so internally complex that most species composing it remain undiscovered. The membrane is seamless. From Everest's peak to the floor of the Mariana Trench, creatures of one kind or another inhabit virtually every square inch of the planetary surface.

The totality of our so-called knowledge or beliefs, from the most casual matters of geography and history to the profoundest laws of atomic physics or even of pure mathematics and logic, is a man-made fabric which impinges on experience only along the edges. Or, to change the figure, total science is like a field of force whose boundary conditions are experience. A conflict with experience at the periphery occasions readjustments in the interior of the field. Truth values have to be redistributed over some of our statements. Reevaluation of some statements entails reevaluation of others, because of their logical interconnections—the logical laws being in turn simply certain further statements of the system, certain further elements of the field.

There exists, if I am not mistaken, an entire world which is the totality of mathematical truths, to which we have access only with our mind, just as a world of physical reality exists, the one like the other independent of ourselves, both of divine creation.

Truth is a totality, the sum of many overlapping partial images. History, on the other hand, sacrifices totality in the interest of continuity.

While the method of the natural sciences is... analytic, the method of the social sciences is better described as compositive or synthetic. It is the so-called wholes, the groups of elements which are structurally connected, which we learn to single out from the totality of observed phenomena... Insofar as we analyze individual thought in the social sciences the purpose is not to explain that thought, but merely to distinguish the possible types of elements with which we shall have to reckon in the construction of different patterns of social relationships. It is a mistake... to believe that their aim is to explain conscious action ... The problems which they try to answer arise only insofar as the conscious action of many men produce undesigned results... If social phenomena showed no order except insofar as they were consciously designed, there would indeed be no room for theoretical sciences of society and there would be, as is often argued, only problems of psychology. It is only insofar as some sort of order arises as a result of individual action but without being designed by any individual that a problem is raised which demands a theoretical explanation... people dominated by the scientistic prejudice are often inclined to deny the existence of any such order... it can be shown briefly and without any technical apparatus how the independent actions of individuals will produce an order which is no part of their intentions... The way in which footpaths are formed in a wild broken country is such an instance. At first everyone will seek for himself what seems to him the best path. But the fact that such a path has been used once is likely to make it easier to traverse and therefore more likely to be used again; and thus gradually more and more clearly defined tracks arise and come to be used to the exclusion of other possible ways. Human movements through the region come to conform to a definite pattern which, although the result of deliberate decision of many people, has yet not be consciously designed by anyone.