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Who said: “Science without religion is lame; religion without science is blind.”
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Understand Quotes (189 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.
The Fabric of the Cosmos
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Every teacher certainly should know something of non-euclidean geometry. Thus, it forms one of the few parts of mathematics which, at least in scattered catch-words, is talked about in wide circles, so that any teacher may be asked about it at any moment. ... Imagine a teacher of physics who is unable to say anything about Röntgen rays, or about radium. A teacher of mathematics who could give no answer to questions about non-euclidean geometry would not make a better impression.
On the other hand, I should like to advise emphatically against bringing non-euclidean into regular school instruction (i.e., beyond occasional suggestions, upon inquiry by interested pupils), as enthusiasts are always recommending. Let us be satisfied if the preceding advice is followed and if the pupils learn to really understand euclidean geometry. After all, it is in order for the teacher to know a little more than the average pupil.
In George Edward Martin, The Foundations of Geometry and the Non-Euclidean Plane (1982), 72.
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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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A good theoretical physicist today might find it useful to have a wide range of physical viewpoints and mathematical expressions of the same theory (for example, of quantum electrodynamics) available to him. This may be asking too much of one man. Then new students should as a class have this. If every individual student follows the same current fashion in expressing and thinking about electrodynamics or field theory, then the variety of hypotheses being generated to understand strong interactions, say, is limited. Perhaps rightly so, for possibly the chance is high that the truth lies in the fashionable direction. But, on the off-chance that it is in another direction—a direction obvious from an unfashionable view of field theory—who will find it?
In his Nobel Prize Lecture (11 Dec 1965), 'The Development of the Space-Time View of Quantum Electrodynamics'. Collected in Stig Lundqvist, Nobel Lectures: Physics, 1963-1970 (1998), 177.
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A man must learn to understand the motives of human beings, their illusions, and their sufferings.
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A vision of the whole of life!. Could any human undertaking be ... more grandiose? This attempt stands without rival as the most audacious enterprise in which the mind of man has ever engaged ... Here is man, surrounded by the vastness of a universe in which he is only a tiny and perhaps insignificant part—and he wants to understand it.
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Above, far above the prejudices and passions of men soar the laws of nature. Eternal and immutable, they are the expression of the creative power they represent what is, what must be, what otherwise could not be. Man can come to understand the: he is incapable of changing them.
Cours d'economie Politique
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All of modern physics is governed by that magnificent and thoroughly confusing discipline called quantum mechanics ... It has survived all tests and there is no reason to believe that there is any flaw in it.... We all know how to use it and how to apply it to problems; and so we have learned to live with the fact that nobody can understand it.
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All of physics is either impossible or trivial. It is impossible until you understand it, and then it becomes trivial.
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All that science can achieve is a perfect knowledge and a perfect understanding of the action of natural and moral forces.
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An important fact, an ingenious aperçu, occupies a very great number of men, at first only to make acquaintance with it; then to understand it; and afterwards to work it out and carry it further.
In The Maxims and Reflections of Goethe (1906), 189.
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And yet I think that the Full House model does teach us to treasure variety for its own sake–for tough reasons of evolutionary theory and nature’s ontology, and not from a lamentable failure of thought that accepts all beliefs on the absurd rationale that disagreement must imply disrespect. Excellence is a range of differences, not a spot. Each location on the range can be occupied by an excellent or an inadequate representative– and we must struggle for excellence at each of these varied locations. In a society driven, of ten unconsciously, to impose a uniform mediocrity upon a former richness of excellence–where McDonald’s drives out the local diner, and the mega-Stop & Shop eliminates the corner Mom and Pop–an understanding and defense of full ranges as natural reality might help to stem the tide and preserve the rich raw material of any evolving system: variation itself.
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Any fool can know. The point is to understand.
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Any one, if he will only observe, can find some little thing he does not understand as a starter for an investigation.
From Address (22 May 1914) to the graduating class of the Friends’ School, Washington, D.C. Printed in 'Discovery and Invention', The National Geographic Magazine (1914), 25, 650.
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As was predicted at the beginning of the Human Genome Project, getting the sequence will be the easy part as only technical issues are involved. The hard part will be finding out what it means, because this poses intellectual problems of how to understand the participation of the genes in the functions of living cells.
Loose Ends from Current Biology (1997), 71.
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Bell’s theorem is easy to understand but hard to believe.
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Biology today is moving in the direction of chemistry. Much of what is understood in the field is based on the structure of molecules and the properties of molecules in relation to their structure. If you have that basis, then biology isn’t just a collection of disconnected facts.
From interview with Neil A. Campbell, in 'Crossing the Boundaries of Science', BioScience (Dec 1986), 36, No. 11, 737.
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Both social and biosocial factors are necessary to interpret crosscultural studies, with the general proviso that one’s research interest determines which elements, in what combinations, are significant for the provision of understanding.
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But how is one to make a scientist understand that there is something unalterably deranged about differential calculus, quantum theory, or the obscene and so inanely liturgical ordeals of the precession of the equinoxes.
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Chaos theory is a new theory invented by scientists panicked by the thought that the public were beginning to understand the old ones.
John Mitchinson and John Lloyd, If Ignorance Is Bliss, Why Aren't There More Happy People?: Smart Quotes for Dumb Times (2009), 273.
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Considering the difficulties represented by the lack of water, by extremes of temperature, by the full force of gravity unmitigated by the buoyancy of water, it must be understood that the spread to land of life forms that evolved to meet the conditions of the ocean represented the greatest single victory won by life over the inanimate environment.
(1965). In Isaac Asimov’s Book of Science and Nature Quotations (1988), 194.
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Dreams are true interpreters of our inclinations; but there is art required to categorize and understand them.
In The Works of Michael de Montaigne (1849), 536.
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Each worldview was a cultural product, but evolution is true and separate creation is not ... Worldviews are social constructions, and they channel the search for facts. But facts are found and knowledge progresses, however fitfully. Fact and theory are intertwined, and all great scientists understand the interaction.
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Egad, I think the interpreter is the hardest to be understood of the two!
In 'The Critic: Or, A Tragedy Rehearsed', Act 1, Scene 2, as collected in Thomas Moore (ed.), The Works of the Late Right Honourable Richard Brinsley Sheridan (1833), 181.
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Error is often nourished by good sense. … The meaning is, that the powers of the understanding are frequently employed to defend favourite errors; and that a man of sense frequently fortifies himself in his prejudices, or in false opinions which he received without examination, by such arguments as would not have occurred to a fool.
In Maxims, Characters, and Reflections, Critical, Satyrical and Moral (2nd ed., 1757), 9. The meaning is given as a footnote.
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Every proposition which we can understand must be composed wholly of constituents with which we are acquainted.
From 'Knowledge by Acquaintance', in Mysticism and Logic: And Other Essays (1918), 219.
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Everyone working in science, no matter their politics, has a stake in cleaning up the mess revealed by the East Anglia emails. Science is on the credibility bubble. If it pops, centuries of what we understand to be the role of science go with it.
Newspaper
In D. Henninger, 'Climategate: Science is Dying', Wall Street Journal (Dec 2009), A21.
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Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us.
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Everywhere you look in science, the harder it becomes to understand the universe without God.
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Evolution is the conviction that organisms developed their current forms by an extended history of continual transformation, and that ties of genealogy bind all living things into one nexus. Panselectionism is a denial of history, for perfection covers the tracks of time. A perfect wing may have evolved to its current state, but it may have been created just as we find it. We simply cannot tell if perfection be our only evidence. As Darwin himself understood so well, the primary proofs of evolution are oddities and imperfections that must record pathways of historical descent–the panda’s thumb and the flamingo’s smile of my book titles (chosen to illustrate this paramount principle of history).
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Facts are to the mind the same thing as food to the body. On the due digestion of facts depends the strength and wisdom of the one, just as vigor and health depend on the other. The wisest in council, the ablest in debate, and the most agreeable in the commerce of life is that man who has assimilated to his understanding the greatest number of facts.
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Freeman’s gift? It’s cosmic. He is able to see more interconnections between more things than almost anybody. He sees the interrelationships, whether it’s in some microscopic physical process or in a big complicated machine like Orion. He has been, from the time he was in his teens, capable of understanding essentially anything that he’s interested in. He’s the most intelligent person I know.
As quoted in Kenneth Brower, 'The Danger of Cosmic Genius', The Atlantic (Dec 2010). Webmaster note: The Orion Project was a study of the possibility of nuclear powered propulsion of spacecraft.
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Fullness of knowledge always means some understanding of the depths of our ignorance; and that is always conducive to humility and reverence.
In 'What I Believe: Living Philosophies II', The Forum (Oct 1929), 82, No. 4, 199.
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Gentlemen, that is surely true, it is absolutely paradoxical; we cannot understand it, and we don't know what it means. But we have proved it, and therefore we know it is the truth.
In a lecture, after establishing the relation eπ/2 = i-i in a lecture, “which evidently had a strong hold on his imagination. He dropped his chalk and rubber, put his hands in his pockets, and after contemplating the formula a few minutes turned to his class and said [this quote] very slowly and impressively.” As quoted in W. E. Byerly (writing as a Professor Emeritus at Harvard University, but a former student of Peirce), 'Benjamin Peirce: II. Reminiscences', The American Mathematical Monthly (Jan 1925), 32, No. 1, 6.
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God is able to do more than man can understand.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 156
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Good scholars struggle to understand the world in an integral way (pedants bite off tiny bits and worry them to death). These visions of reality ... demand our respect, for they are an intellectual’s only birthright. They are often entirely wrong and always flawed in serious ways, but they must be understood honorably and not subjected to mayhem by the excision of patches.
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Great spirits have always found violent opposition from mediocrities. The latter cannot understand it when a man does not thoughtlessly submit to hereditary prejudices but honestly and courageously uses his intelligence and fulfills the duty to express the results of his thoughts in clear form.
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Guide to understanding a net.addict’s day: Slow day: didn’t have much to do, so spent three hours on usenet. Busy day: managed to work in three hours of usenet. Bad day: barely squeezed in three hours of usenet.
Anonymous
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He is a learned man that understands one subject, a very learned man that understands two.
In Hialmer Day Gould, New Practical Spelling (1905), 14.
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Human evolution is nothing else but the natural continuation, at a collective level, of the perennial and cumulative process of “psychogenetic” arrangement of matter which we call life. … The whole history of mankind has been nothing else (and henceforth it will never be anything else) but an explosive outburst of ever-growing cerebration. … Life, if fully understood, is not a freak in the universe—nor man a freak in life. On the contrary, life physically culminates in man, just as energy physically culminates in life.
(1952). As quoted in Stephen Jay Gould, Hen's Teeth and Horse's Toes: Further Reflections in Natural History (1984, 1994), 246.
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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.
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I am satisfied with the mystery of life’s eternity and with a knowledge, a sense, of the marvelous structure of existence–as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.
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I can never satisfy myself until I can make a mechanical model of a thing. If I can make a mechanical model, I can understand it. As long as I cannot make a mechanical model all the way through I cannot understand.
From stenographic report by A.S. Hathaway of the Lecture 20 Kelvin presented at Johns Hopkins University, Baltimore, on 'Molecular Dynamics and the Wave Theory of Light' (1884), 270-271. (Hathaway was a Mathematics fellow there.) This remark is not included in the first typeset publication—a revised version, printed twenty years later, in 1904, as Lord Kelvin’s Baltimore Lectures on Molecular Dynamics and the Wave Theory of Light. The original notes were reproduced by the “papyrograph” process. They are excerpted in Pierre Maurice Marie Duhem, Essays in the History and Philosophy of Science (1996), 55.
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I can understand your aversion to the use of the term ‘religion’ to describe an emotional and psychological attitude which shows itself most clearly in Spinoza ... I have not found a better expression than ‘religious’ for the trust in the rational nature of reality that is, at least to a certain extent, accessible to human reason.
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I cannot separate land and sea: to me they interfinger like a pattern in a moss agate, positive and negative shapes irrevocably interlocked. My knowledge of this peninsula depends on that understanding: of underwater canyons that are continuations of the land, of the shell fossils far inland that measure continuations of the sea in eons past.
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I can’t explain it, but spiritually it makes sense— though I don’t understand how it does make sense.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 120
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I decided to study science and, on arrival at Cambridge, became extremely excited and interested in biochemistry when I first heard about it…. It seemed to me that here was a way to really understand living matter and to develop a more scientific basis to many medical problems.
From biographical sketch in Wilhelm Odelberg (ed.) Les Prix Nobel. The Nobel Prizes 1980, (1981).
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I didn’t arrive at my understanding of the fundamental laws of the universe through my rational mind.
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I do not think it is possible really to understand the successes of science without understanding how hard it is—how easy it is to be led astray, how difficult it is to know at any time what is the next thing to be done.
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I don’t pretend to understand the universe–it’s much bigger than I am.
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I don’t understand why people insist on pitting concepts of evolution and creation against each other. Why can’t they see that spiritualism and science are one? That bodies evolve and souls evolve and the universe is a fluid package that marries them both in a wonderful package called a human being.
The Art of Racing in the Rain. Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 43
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I have a friendly feeling towards pigs generally, and consider them the most intelligent of beasts, not excepting the elephant and the anthropoid ape—the dog is not to be mentioned in this connection. I also like his disposition and attitude towards all other creatures, especially man. He is not suspicious, or shrinkingly submissive, like horses, cattle, and sheep; nor an impudent devil-may-care like the goat; nor hostile like the goose; nor condescending like the cat; nor a flattering parasite like the dog. He views us from a totally different, a sort of democratic, standpoint as fellow-citizens and brothers, and takes it for granted, or grunted, that we understand his language, and without servility or insolence he has a natural, pleasant, camerados-all or hail-fellow-well-met air with us.
In The Book of a Naturalist (1919), 295-296.
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I have always tried to fit knowledge that I acquired into my understanding of the world. … When something comes along that I don’t understand, that I can’t fit in, that bothers me, I think about it, mull over it, and perhaps ultimately do some work with it. That’s perhaps the reason that I’ve been able to make discoveries in molecular biology.
From interview with Neil A. Campbell, in 'Crossing the Boundaries of Science', BioScience (Dec 1986), 36, No. 11, 739.
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I have deeply regretted that I did not proceed far enough [as a Cambridge undergraduate] at least to understand something of the great leading principles of mathematics; for men thus endowed seem to have an extra sense.
In Charles Darwin and Francis Darwin (ed.), 'Autobiography', The Life and Letters of Charles Darwin (1887, 1896), Vol. 1, 40.
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I have never really had dreams to fulfil…. You just want to go on looking at these ecosystems and trying to understand them and they are all fascinating. To achieve a dream suggests snatching a prize from the top of a tree and running off with it, and that’s the end of it. It isn’t like that. … What you are trying to achieve is understanding and you don’t do that just by chasing dreams.
From interview with Michael Bond, 'It’s a Wonderful Life', New Scientist (14 Dec 2002), 176, No. 2373, 52.
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I heard … xenon was a good anesthesia. … I thought, “How can xenon, which doesn’t form any chemical compounds, serve as a general anesthetic? … I lay awake at night for a few minutes before going to sleep, and during the next couple of weeks each night I would think, “…how do anesthetic agents work?" Then I forgot to do it after a while, but I’d trained my unconscious mind to keep this question alive and to call [it] to my consciousness whenever a new idea turned up…. So seven years went by. [One day I] put my feet up on the desk and started reading my mail, and here was a letter from George Jeffrey … an x-ray crystallographer, on his determination of the structure of a hydrate crystal. Immediately I sat up, took my feet off the desk, and said, “I understand anesthesia!” … I spent a year [and] determined the structure of chloroform hydrate, and then I wrote my paper published in June of 1961.
Interview with George B. Kauffman and Laurie M. Kauffman, in 'Linus Pauling: Reflections', American Scientist (Nov-Dec 1994), 82, No. 6, 522-523.
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I read them. Not to grade them. No, I read them to see how I am doing. Where am I failing? What don’t they understand? Why do they give wrong answers? Why do they have some point of view that I don’t think is right? Where am I failing? Where do I need to build up.
In The Essential Deming.
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I remember my first look at the great treatise of Maxwell’s when I was a young man… I saw that it was great, greater and greatest, with prodigious possibilities in its power… I was determined to master the book and set to work. I was very ignorant. I had no knowledge of mathematical analysis (having learned only school algebra and trigonometry which I had largely forgotten) and thus my work was laid out for me. It took me several years before I could understand as much as I possibly could. Then I set Maxwell aside and followed my own course. And I progressed much more quickly… It will be understood that I preach the gospel according to my interpretation of Maxwell.
From translations of a letter (24 Feb 1918), cited in Paul J. Nahin, Oliver Heaviside: The Life, Work, and Times of an Electrical Genius of the Victorian Age (2002), 24. Nahin footnotes that the words are not verbatim, but are the result of two translations. Heaviside's original letter in English was quoted, translated in to French by J. Bethenode, for the obituary he wrote, "Oliver Heaviside", in Annales des Posies Telegraphs (1925), 14, 521-538. The quote was retranslated back to English in Nadin's book. Bethenode footnoted that he made the original translation "as literally as possible in order not to change the meaning." Nadin assures that the retranslation was done likewise. Heaviside studyied Maxwell's two-volume Treatise on Electricity and Magnetism.
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I respect Kirkpatrick both for his sponges and for his numinous nummulosphere. It is easy to dismiss a crazy theory with laughter that debars any attempt to understand a man’s motivation–and the nummulosphere is a crazy theory. I find that few men of imagination are not worth my attention. Their ideas may be wrong, even foolish, but their methods often repay a close study ... The different drummer often beats a fruitful tempo.
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I strive that in public dissection the students do as much as possible so that if even the least trained of them must dissect a cadaver before a group of spectators, he will be able to perform it accurately with his own hands; and by comparing their studies one with another they will properly understand, this part of medicine.
In De Humani Corporis Fabrica Libri Septem [Seven Books on the Structure of the Human Body] (1543), 547. Quoted and trans. in Charles Donald O'Malley, Andreas Vesalius of Brussels, 1514-1564 (1964), 144.
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I think I can safely say that nobody understands quantum mechanics.
'Probability and Uncertainty—the Quantum Mechanical View of Nature', the sixth of his Messenger Lectures (1964), Cornell University. Collected in The Character of Physical Law (1967), 129. Often misquoted in various ways, for example, “If people say they understand quantum mechanics they’re lying,” in Ari Ben-Menahem, Historical Encyclopedia of Natural and Mathematical Sciences (2009), 5699.
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I think that intelligence does not emerge from a handful of very beautiful principles—like physics. It emerges from perhaps a hundred fundamentally different kinds of mechanisms that have to interact just right. So, even if it took only four years to understand them, it might take four hundred years to unscramble the whole thing.
As quoted from an interview with author Jeremy Bernstein, in Science Observed: Essays Out of My Mind (1982), 44.
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I want to argue that the ‘sudden’ appearance of species in the fossil record and our failure to note subsequent evolutionary change within them is the proper prediction of evolutionary theory as we understand it ... Evolutionary ‘sequences’ are not rungs on a ladder, but our retrospective reconstruction of a circuitous path running like a labyrinth, branch to branch, from the base of the bush to a lineage now surviving at its top.
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I wanted to be a scientist from my earliest school days. The crystallizing moment came when I first caught on that stars are mighty suns, and how staggeringly far away they must be to appear to us as mere points of light. I’m not sure I even knew the word science then, but I was gripped by the prospect of understanding how things work, of helping to uncover deep mysteries, of exploring new worlds.
In 'With Science on Our Side', Washington Post (9 Jan 1994).
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I would picture myself as a virus, or as a cancer cell, for example, and try to sense what it would be like to be either. I would also imagine myself as the immune system, and I would try to reconstruct what I would do as an immune system engaged in combating a virus or cancer cell. When I had played through a series of such scenarios on a particular problem and had acquired new insights, I would design laboratory experiments accordingly… Based upon the results of the experiment, I would then know what question to ask next… When I observed phenomena in the laboratory that I did not understand, I would also ask questions as if interrogating myself: “Why would I do that if I were a virus or a cancer cell, or the immune system?” Before long, this internal dialogue became second nature to me; I found that my mind worked this way all the time.
In Anatomy of Reality: Merging of Intuition and Reason (1983), 7, footnote b, as quoted and cited in Roger Frantz, Two Minds: Intuition and Analysis in the History of Economic Thought (2006), 7.
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If I choose to impose individual blame for all past social ills, there will be no one left to like in some of the most fascinating periods of our history. For example ... if I place every Victorian anti-Semite beyond the pale of my attention, my compass of available music and literature will be pitifully small. Though I hold no shred of sympathy for active persecution, I cannot excoriate individuals who acquiesced passively in a standard societal judgment. Rail instead against the judgment, and try to understand what motivates men of decent will.
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If I do not understand a thing, I keep it before me and I wait.
Gull’s restatement of a Newton quote, as given by the Editor in Preface to Sir William Withey Gull and Theodore Dyke Acland (ed.), A Collection of the Published Writings of William Withey Gull (1896), xvi.
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If in physics there’s something you don’t understand, you can always hide behind the uncharted depths of nature. You can always blame God. You didn’t make it so complex yourself. But if your program doesn’t work, there is no one to hide behind. You cannot hide behind an obstinate nature. If it doesn’t work, you’ve messed up.
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If the brain were simple enough for us to understand it, we would be too simple to understand it.
Ken Hill
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If we are correct in understanding how evolution actually works, and provided we can survive the complications of war, environmental degradation, and possible contact with interstellar planetary travelers, we will look exactly the same as we do now. We won’t change at all. The species is now so widely dispersed that it is not going to evolve, except by gradualism.
In Pamela Weintraub, The Omni Interviews (1984), 75.
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If you want to achieve conservation, the first thing you have to do is persuade people that the natural world is precious, beautiful, worth saving and complex. If people don’t understand that and don’t believe that in their hearts, conservation doesn't stand a chance. That’s the first step, and that is what I do.
From interview with Michael Bond, 'It’s a Wonderful Life', New Scientist (14 Dec 2002), 176, No. 2373, 48.
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Imagine that … the world is something like a great chess game being played by the gods, and we are observers of the game. … If we watch long enough, we may eventually catch on to a few of the rules…. However, we might not be able to understand why a particular move is made in the game, merely because it is too complicated and our minds are limited…. We must limit ourselves to the more basic question of the rules of the game.
If we know the rules, we consider that we “understand” the world.
In 'Basic Physics', The Feynman Lectures on Physics (1964, 2013), Vol. 1, 2-1.
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In all disciplines in which there is systematic knowledge of things with principles, causes, or elements, it arises from a grasp of those: we think we have knowledge of a thing when we have found its primary causes and principles, and followed it back to its elements. Clearly, then, systematic knowledge of nature must start with an attempt to settle questions about principles.
Aristotle
In Physics Book 1, Chap 1, as translated in J.L. Ackrill, A New Aristotle Reader (1988), 81.
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In science one tries to tell people, in such a way as to be understood by everyone, something that no one ever knew before. But in poetry, it’s the exact opposite.
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In the end, we conserve only what we love. We will love only what we understand. We will understand only what we are taught.
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In the light of knowledge attained, the happy achievement seems almost a matter of course, and any intelligent student can grasp it without too much trouble. But the years of anxious searching in the dark, with their intense longing, their alternations of confidence and exhaustion, and the final emergence into the light—only those who have experienced it can understand that.
Quoted in Banesh Hoffmann and Helen Dukas, Albert Einstein: Creator and Rebel (1972), 124.
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It has always seemed to me extreme presumptuousness on the part of those who want to make human ability the measure of what nature can and knows how to do, since, when one comes down to it, there is not one effect in nature, no matter how small, that even the most speculative minds can fully understand.
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It is an irony of fate that I myself have been the recipient of excessive admiration and reverence from my fellow-beings, through no fault, and no merit, of my own. The cause of this may well be the desire, unattainable for many, to understand the few ideas to which I have with my feeble powers attained through ceaseless struggle. I am quite aware that for any organisation to reach its goals, one man must do the thinking and directing and generally bear the responsibility. But the led must not be coerced, they must be able to choose their leader.
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It is not the fruits of scientific research that elevate man and enrich his nature but the urge to understand, the intellectual work, creative or receptive.
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It is the individual only who is timeless. Societies, cultures, and civilizations - past and present - are often incomprehensible to outsiders, but the individual’s hunger, anxieties, dreams, and preoccupations have remained unchanged through the millennia. Thus, we are up against the paradox that the individual who is more complex, unpredictable, and mysterious than any communal entity is the one nearest to our understanding; so near that even the interval of millennia cannot weaken our feeling of kinshiIf in some manner the voice of an individual reaches us from the remotest distance of time, it is a timeless voice speaking about ourselves.
In Reflections on the Human Condition (1973), 97.
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It is the man of science, eager to have his every opinion regenerated, his every idea rationalised, by drinking at the fountain of fact, and devoting all the energies of his life to the cult of truth, not as he understands it, but as he does not understand it, that ought properly to be called a philosopher. To an earlier age knowledge was power—merely that and nothing more—to us it is life and the summum bonum.
As quoted in Sir Richard Gregory, Discovery: Or, The Spirit and Service of Science (1916), 24.
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It is therefore easy to see why the churches have always fought science and persecuted its devotees. On the other hand, I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research. Only those who realize the immense efforts and, above all, the devotion without which pioneer work in theoretical science cannot be achieved are able to grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labor in disentangling the principles of celestial mechanics! Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a skeptical world, have shown the way to kindred spirits scattered wide through the world and through the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.
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It might be thought … that evolutionary arguments would play a large part in guiding biological research, but this is far from the case. It is difficult enough to study what is happening now. To figure out exactly what happened in evolution is even more difficult. Thus evolutionary achievements can be used as hints to suggest possible lines of research, but it is highly dangerous to trust them too much. It is all too easy to make mistaken inferences unless the process involved is already very well understood.
In What Mad Pursuit: A Personal View of Scientific Discovery (1988), 138-139.
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It must, however, be confessed that this species of scepticism, when more moderate, may be understood in a very reasonable sense, and is a necessary preparative to the study of philosophy by preserving a proper impartiality in our judgments and weaning our mind from all those prejudices which we may have imbibed from education or rash opinion.
From 'An Inquiry Concerning Human Understanding', Sec. 7, Pt. 1, collected in Essays and Treatises on Various Subjects: With a Brief Sketch of the (1849), 85.
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It would not be difficult to come to an agreement as to what we understand by science. Science is the century-old endeavor to bring together by means of systematic thought the perceptible phenomena of this world into as thoroughgoing an association as possible. To put it boldly, it is the attempt at the posterior reconstruction of existence by the process of conceptualization. But when asking myself what religion is I cannot think of the answer so easily. And even after finding an answer which may satisfy me at this particular moment, I still remain convinced that I can never under any circumstances bring together, even to a slight extent, the thoughts of all those who have given this question serious consideration.
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It’s a vacuous answer … To say that “God made the world” is simply a more or less sophisticated way of saying that we don't understand how the universe originated. A god, in so far as it is anything, is an admission of ignorance.
From Speech, Annual Meeting of the British Association for the Advancement of Science. As quoted in 'Professor Says Science Rules Out Belief in God', The Telegraph (11 Sep 1996). As cited in John C. Weaver and John David Weaver, Christianity and Science (1973, 1984), 22.
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It’s among the intelligentsia … that we often find the glib compulsion to explain everything and to understand nothing.
The Rape of the Mind World 56
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Let us first understand the facts, and then we may seek the cause.
Aristotle
Cited as De Part., I., l. 639 in George Henry Lewes, Aristotle: A Chapter from the History of Science including analyses of Aristotle's scientific writings (1864),
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Life is too complicated to permit a complete understanding through the study of whole organisms. Only by simplifying a biological problem—breaking it down into a multitude of individual problems—can you get the answers.
From interview with Neil A. Campbell, in 'Crossing the Boundaries of Science', BioScience (Dec 1986), 36, No. 11, 738.
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Man’s law changes with his understanding of man. Only the laws of the spirit remain always the same.
Crow
Proverb. Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 19
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Mathematicians are only dealing with the structure of reasoning, and they do not really care what they are talking about. They do not even need to know what they are talking about … But the physicist has meaning to all his phrases. … In physics, you have to have an understanding of the connection of words with the real world.
In The Character of Physical Law (1965), 55.
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Mathematicians seem to have no difficulty in creating new concepts faster than the old ones become well understood.
Acceptance Speech for the Kyoto Prize (1991), 'A scientist by choice'. On kyotoprize.org website.
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Medicine is not only a science; it is also an art. It does not consist of compounding pills and plasters; it deals with the very processes of life, which must be understood before they may be guided.
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Men are of three different capacities; one understands intuitively, another only understands so far as it is explained; and a third understands neither of himself nor by explanation; the first is excellent, the second commendable, and the third altogether useless.
Collected, without citation, in Day's Collacon: an Encyclopaedia of Prose Quotations (1884), 87.
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Men of science, fit to teach, hardly exist. There is no demand for such men. The sciences make up life; they are important to life. The highly educated man fails to understand the simplest things of science, and has no peculiar aptitude for grasping them. I find the grown-up mind coming back to me with the same questions over and over again.
Giving Evidence (18 Nov 1862) to the Public Schools Commission. As quoted in John L. Lewis, 125 Years: The Physical Society & The Institute of Physics (1999), 168.
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Most impediments to scientific understanding are conceptual locks, not factual lacks. Most difficult to dislodge are those biases that escape our scrutiny because they seem so obviously, even ineluctably, just. We know ourselves best and tend to view other creatures as mirrors of our own constitution and social arrangements. (Aristotle, and nearly two millennia of successors, designated the large bee that leads the swarm as a king.)
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My grandfather pioneered exploration of what he called “our water planet,” then my father sought to understand the human connection, and now, as part of the third generation, I’m dedicated to not only raising awareness but also to empowering people to take action.
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Nature never “fails.” Nature complies with its own laws. Nature is the law. When Man lacks understanding of Nature’s laws and a Man-contrived structure buckles unexpectedly, it does not fail. It only demonstrates that Man did not understand Nature’s laws and behaviors. Nothing failed. Man’s knowledge or estimating was inadequate.
In "How Little I Know", in Saturday Review (12 Nov 1966), 152. Excerpted in Buckminster Fuller and Answar Dil, Humans in Universe (1983), 31.
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No theory of physics that deals only with physics will ever explain physics. I believe that as we go on trying to understand the universe, we are at the same time trying to understand man.
In The Intellectual Digest (June 1973), as quoted and cited in Mark Chandos, 'Philosophical Essay: Story Theory", Kosmoautikon: Exodus From Sapiens (2015).
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Nothing can be believed unless it is first understood; and that for any one to preach to others that which either he has not understood nor they have understood is absurd.
From Historia Calamitatum, Chap. 9. As translated in Arthur Penrhyn Stanley, 'The Word Amen' reprinted from The Independent in Friends' Intelligencer (1872), Vol. 28, 575.
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Nothing in this world is to be feared ... only understood.
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Nothing without understanding would ever be more beauteous than with understanding.
Plato
From 'Timaeus', St. III, 30b, in A E Taylor, Plato: Timaeus and Critias (2013), 27.
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Obviously, what our age has in common with the age of the Reformation is the fallout of disintegrating values. What needs explaining is the presence of a receptive audience. More significant than the fact that poets write abstrusely, painters paint abstractly, and composers compose unintelligible music is that people should admire what they cannot understand; indeed, admire that which has no meaning or principle.
In Reflections on the Human Condition (1973), 62.
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One can argue that mathematics is a human activity deeply rooted in reality, and permanently returning to reality. From counting on one’s fingers to moon-landing to Google, we are doing mathematics in order to understand, create, and handle things, … Mathematicians are thus more or less responsible actors of human history, like Archimedes helping to defend Syracuse (and to save a local tyrant), Alan Turing cryptanalyzing Marshal Rommel’s intercepted military dispatches to Berlin, or John von Neumann suggesting high altitude detonation as an efficient tactic of bombing.
In 'Mathematical Knowledge: Internal, Social and Cultural Aspects', Mathematics As Metaphor: Selected Essays (2007), 3.
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One may understand the cosmos, but never the ego; the self is more distant than any star.
In Orthodoxy (1908), 96.
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One would have to have been brought up in the “spirit of militarism” to understand the difference between Hiroshima and Nagasaki on the one hand, and Auschwitz and Belsen on the other. The usual reasoning is the following: the former case is one of warfare, the latter of cold-blooded slaughter. But the plain truth is that the people involved are in both instances nonparticipants, defenseless old people, women, and children, whose annihilation is supposed to achieve some political or military objective.… I am certain that the human race is doomed, unless its instinctive detestation of atrocities gains the upper hand over the artificially constructed judgment of reason.
Max Born
(1953).
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Only for you, children of doctrine and learning, have we written this work. Examine this book, ponder the meaning we have dispersed in various places and gathered again; what we have concealed in one place we have disclosed in another, that it may be understood by your wisdom.
In De Occulta Philosophia (1531), Vol. 3, 65. As quoted and cited in epigraph, Umberto Eco and William Weaver (trans.), Foucault’s Pendulum (2007), Front matter before title page.
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Our time is distinguished by wonderful achievements in the fields of scientific understanding and the technical application of those insights. Who would not be cheered by this? But let us not forget that human knowledge and skills alone cannot lead humanity to a happy and dignified life. Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth.
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Peace cannot be achieved through violence, it can only be attained through understanding.
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Peace cannot be kept by force. It can only be achieved by understanding.
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Peace means creative giving, making a contribution to the betterment of our own people and to the betterment of people throughout the world. And who better understands that than the men and women of American agriculture?
'Remarks to Farm Leaders Participating in the “Salute to Agriculture”' (7 May 1971), Public Papers of the Presidents of the United States: Richard M. Nixon (1972), 627.
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People still do not understand that a live fish is more valuable than a dead one, and that destructive fishing techniques are taking a wrecking ball to biodiversity.
In 'Can We Stop Killing Our Oceans Now, Please?', Huffington Post (14 Aug 2013).
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Philosophy is written in that great book that lies before our gaze—I mean the universe—but we cannot understand it if we do not first learn the language and grasp the symbols in which it is written.
In Francis Crick, The Astonishing Hypothesis: the Scientific Search for the Soul (1995), 203.
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Philosophy [the universe] is written in that great book which ever lies before our eyes ... We cannot understand it if we do not first learn the language and grasp the symbols in which it is written. The book is written in the mathematical language ... without whose help it is humanly impossible to comprehend a single word of it, and without which one wanders in vain through a dark labyrinth.
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Physics is becoming so unbelievably complex that it is taking longer and longer to train a physicist. It is taking so long, in fact, to train a physicist to the place where he understands the nature of physical problems that he is already too old to solve them.
As quoted by Colin Pittendrigh (1971). In George C. Beakley, Ernest G. Chilton, Introduction to Engineering Design and Graphics (1973), 40
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Prayer is not an old woman’s idle amusement. Properly understood and applied, it is the most potent instrument of action.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 178
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Psychoanalysis has changed American psychiatry from a diagnostic to a therapeutic science, not because so many patients are cured by the psychoanalytic technique, but because of the new understanding of psychiatric patients it has given us and the new and different concepts of illness and health.
News summaries 29 Apr 56
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Science and religion are not at odds. Science is simply too young to understand.
Dan Brown
Angels & Demons. Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 35
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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 Demon-Haunted World: Science as a Candle in the Dark (1996), 6.
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Science is what we understand well enough to explain to a computer. Art is everything else we do.
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Science must be taught well, if a student is to understand the coming decades he must live through.
Epigraph in Isaac Asimov’s Book of Science and Nature Quotations (1988), 255.
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Science not only purifies the religious impulse of the dross of its anthropomorphism but also contributes to a religious spiritualization of our understanding of life.
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Scientific findings do not threaten anyone (except to the extent that Homo sapiens may prove incapable of controlling what science makes possible). But what is critical to understand is that our species (or, for that matter, God) is not in the least diminished by the idea that we emerged thanks to the processes of evolution.
In The Monkey in the Mirror: Essays on the Science of What Makes Us Human (2003), 55.
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Since the Creator had made the facts of the after-life inaccessible to man, He must not have required that man understand death in order to live fruitfully.
In The Lost World of Thomas Jefferson (1948, 1993), 262.
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Since the mathematicians have invaded the theory of relativity, I do not understand it myself anymore.
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String theory is revealing the deepest understanding of the Universe we have ever had.
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The astronomer may speak to you of his understanding of space, but he cannot give you his understanding. … And he who is versed in the science of numbers can tell of the regions of weight and measure, but he cannot conduct you thither.
In Kahlil Gibran: The Collected Works (207), 134.
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The ecologist cannot remain a voice crying in the wilderness—if he is to be heard and understood.
In M.W. Holdgate and M.J. Woodman (eds.) The Breakdown and Restoration of Ecosystems: Proceedings of the Conference (2012), 478. This is part of a final Conclusions. Hildgate as editor summarized the remarks of Talbot and Nicholson.
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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.
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The final results [of his work on the theory of relativity] appear almost simple; any intelligent undergraduate can understand them without much trouble. But the years of searching in the dark for a truth that one feels, but cannot express; the intense effort and the alternations of confidence and misgiving, until one breaks through to clarity and understanding, are only known to him who has himself experienced them.
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The hardest thing to understand in the world is the income tax.
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The hardest thing to understand is why we can understand anything at all.
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The ill and unfit choice of words wonderfully obstructs the understanding.
From Novum Organum (1620), Book 1, Aphorisms 39, 41-44. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 55.
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The layman is delighted to learn that after all, in spite of science being so impossibly difficult to understand, Scientists Are Human!
In What Mad Pursuit (1988), 83.
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The mediocre mind is incapable of understanding the man who refuses to bow blindly to conventional prejudices and chooses instead to express his opinions courageously and honestly.
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The microwave oven is the consolation prize in our struggle to understand physics.
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The more you understand the significance of evolution, the more you are pushed away from the agnostic position and towards atheism. Complex, statistically improbable things are by their nature more difficult to explain than simple, statistically probable things.
From edited version of a speech, at the Edinburgh International Science Festival (15 Apr 1992), as reprinted from the Independent newspaper in Alec Fisher, The Logic of Real Arguments (2004), 84.
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The most important thing for us to recall may be, that the crucial quality of science is to encourage, not discourage, the testing of assumptions. That is the only ethic that will eventually start us on our way to a new and much deeper level of understanding.
Concluding sentences of Preface, Quasars, Redshifts and Controversies (1987).
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The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. In so far as the labor contract is free what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists’ requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.
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The path isn’t a straight line; it’s a spiral. You continually come back to things you thought you understood and see deeper truths.
Quoted in Kim Lim (ed.), 1,001 Pearls of Spiritual Wisdom: Words to Enrich, Inspire, and Guide Your Life (2014), 246
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The rainbow, “the bridge of the gods,” proved to be the bridge to our understanding of light—much more important.
Epigraph in Isaac Asimov’s Book of Science and Nature Quotations (1988), 189.
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The sciences are said, and they are truly said, to have a mutual connection, that any one of them may be the better understood, for an insight into the rest.
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The scientific world-picture vouchsafes a very complete understanding of all that happens–it makes it just a little too understandable. It allows you to imagine the total display as that of a mechanical clockwork which, for all that science knows, could go on just the same as it does, without there being consciousness, will, endeavor, pain and delight and responsibility connected with it–though they actually are. And the reason for this disconcerting situation is just this: that for the purpose of constructing the picture of the external world, we have used the greatly simplifying device of cutting our own personality out, removing it; hence it is gone, it has evaporated, it is ostensibly not needed.
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The theoretical understanding of the world, which is the aim of philosophy, is not a matter of great practical importance to animals, or to savages, or even to most civilized men.
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The vigorous branching of life’s tree, and not the accumulating valor of mythical marches to progress, lies behind the persistence and expansion of organic diversity in our tough and constantly stressful world. And if we do not grasp the fundamental nature of branching as the key to life’s passage across the geological stage, we will never understand evolution aright.
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The ‘mad idea’ which will lie at the basis of a future fundamental physical theory will come from a realization that physical meaning has some mathematical form not previously associated with reality. From this point of view the problem of the ‘mad idea’ is the problem of choosing, not of generating, the right idea. One should not understand that too literally. In the 1960s it was said (in a certain connection) that the most important discovery of recent years in physics was the complex numbers. The author [Yuri Manin] has something like that in mind.
Mathematics and Physics (1981), Foreward. Reprinted in Mathematics as Metaphor: Selected Essays of Yuri I. Manin (2007), 90.
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There is no inductive method which could lead to the fundamental concepts of physics. Failure to understand this fact constituted the basic philosophical error of so many investigators of the nineteenth century.
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There is not so contemptible a Plant or Animal that does not confound the most enlarged Understanding. Though the familiar use of Things, take off our Wonder; yet it cures not our Ignorance.
In An Essay Concerning Humane Understanding (1690), 211.
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There was no point in telling your bosses everything; they were busy men, they didn’t want explanations. There was no point in burdening them. What they wanted was little stories that they felt they could understand, and then they’d go away and stop worrying.
In Terry Pratchett, Ian Stewart and Jack Cohen, The Science of Discworld (2014), 17.
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Thermodynamics is a funny subject. The first time you go through it, you don’t understand it at all The second time you go through it, you think you understand it, except for one or two points. The third time you go through it, you know you don't understand it, but by that time you are so used to the subject, it doesn't bother you anymore.
Quoted, without citation, in Stanley W. Angrist and Loren G. Hepler, Order and Chaos: Laws of Energy and Entropy (1967), 215. The authors identify it as “perhaps apocryphal.” The quote is used as epigraph, dated as 1950 in Anton Z. Capri, Quips, Quotes, and Quanta: An Anecdotal History of Physics (2011), 50. The quote is introduced as “When asked why he did not write on that field he replied somewhat as follows,” by Keith J. Laidler in Physical Chemistry with Biological Applications (1978), 145.
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This discovery, indeed, is almost of that kind which I call serendipity, a very expressive word, which as I have nothing better to tell you, I shall endeavour to explain to you: you will understand it better by the derivation than by the definition. I once read a silly fairy tale, called The Three Princes of Serendip: as their highnesses travelled, they were always making discoveries, by accidents and sagacity, of things which they were not in quest of: for instance, one of them discovered that a mule blind of the right eye had travelled the same road lately, because the grass was eaten only on the left side, where it was worse than on the right—now do you understand serendipity?
Letter to Sir Horace Mann (28 Jan 1754), in W. S. Lewis, Warren Hunting Smith and George L. Lam (eds.), Horace Walpole's Correspondence with Sir Horace Mann (1960), Vol. 20, 407-408.
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This interpretation of the atomic number [as the number of orbital electrons] may be said to signify an important step toward the solution of the boldest dreams of natural science, namely to build up an understanding of the regularities of nature upon the consideration of pure number.
Atomic Theory and the Description of Nature (1934), 103-104Cited in Gerald James Holton, Thematic Origins of Scientific Thought: Kepler to Einstein (1985), 74.
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Those who are not shocked when they first come across quantum mechanics cannot possibly have understood it.
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Time’s arrow of ‘just history’ marks each moment of time with a distinctive brand. But we cannot, in our quest to understand history, be satisfied only with a mark to recognize each moment and a guide to order events in temporal sequence. Uniqueness is the essence of history, but we also crave some underlying generality, some principles of order transcending the distinction of moments–lest we be driven mad by Borges’s vision of a new picture every two thousand pages in a book without end. We also need, in short, the immanence of time’s cycle.
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To understand a science it is necessary to know its history.
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To understand is to invent.
Quoted in Richard Saul Wurman, Information Anxiety 2‎ (2001), 240.
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To understand [our cosmological roots]...is to give voice to the silent stars. Stand under the stars and say what you like to them. Praise them or blame them, question them, pray to them, wish upon them. The universe will not answer. But it will have spoken.
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Understanding the world for a man is reducing it to the human, stamping it with his seal.
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We are all travelers who are journeying … not knowing where the next day of our life is going to take us. We have no understanding of the surprises that are in store for us. Steadily we will know, understand and decipher and then it will all start to make sense. Until then keep travelling.
Anonymous
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We are just beginning to understand how molecular reaction systems have found a way to “organize themselves”. We know that processes of this nature ultimately led to the life cycle, and that (for the time being?) Man with his central nervous system, i.e. his memory, his mind, and his soul, stands at the end of this development and feels compelled to understand this development. For this purpose he must penetrate into the smallest units of time and space, which also requires new ideas to make these familiar concepts from physics of service in understanding what has, right into our century, appeared to be beyond the confines of space and time.
Answering “Where Now?” as the conclusion of his Nobel Lecture (11 Dec 1967) on 'Immeasurably Fast Reactions', published in Nobel Lectures, Chemistry 1963-1970 (1972).
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We believe that interest in nature leads to knowledge,
which is followed by understanding,
and later, appreciation.
Once respect is gained
it is a short step to responsibility,
and ultimately action
to preserve our Earth.
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We cannot doubt the existence of an ultimate reality. It is the universe forever masked. We are a part of it, and the masks figured by us are the universe observing and understanding itself from a human point of view.
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We have no faculties for passing beyond ourselves, yet in ourselves are unfathomed depths, unexplored powers and relations which need fathoming and searching into. As Schopenhauer says, if we would understand nature our course must not only be horizontal, but perpendicular.
In Sir William Withey Gull and Theodore Dyke Acland (ed.), A Collection of the Published Writings of William Withey Gull (1896), li.
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We have sought for firm ground and found none. The deeper we penetrate, the more restless becomes the universe; all is rushing about and vibrating in a wild dance.
Max Born
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We live in a democracy and I do not understand why highly respected scientists from top international branches are not able express themselves!
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We live in a society absolutely dependent on science and technology and yet have cleverly arranged things so that almost no one understands science and technology. That’s a clear prescription for disaster.
From interview with Anne Kalosh in her article 'Bringing Science Down to Earth', in Hemispheres (Oct 1994), 99. Collected and cited in Tom Head (ed.), Conversations with Carl Sagan (2006), 100. This was Sagan’s answer to her question, “How does not understanding science cripple people in their daily lives.”
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We may need simple and heroic legends for that peculiar genre of literature known as the textbook. But historians must also labor to rescue human beings from their legends in science–if only so that we may understand the process of scientific thought aright.
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We see a universe marvelously arranged and obeying certain laws, but only dimly understand these laws. Our limited minds cannot grasp the mysterious force that moves the constellations. I am fascinated by Spinoza’s pantheism, but admire even more his contributions to modern thought because he is the first philosopher to deal with the soul and the body as one, not two separate things.
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We shall never understand each other until we reduce the language to seven words.
In Kahlil Gibran: The Collected Works (207), 187.
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We want them to use the education to be leaders in their community with an understanding of ecology and conservation for the wild outdoors far beyond their legislators back home. We expect these people to he a grain of sand on the beach of future leadership.
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We’ve arranged a global civilization in which most critical elements profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces.
From The Demon-Haunted World: Science as a Candle in the Dark (1996), 26.
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What I am going to tell you about is what we teach our physics students in the third or fourth year of graduate school... It is my task to convince you not to turn away because you don’t understand it. You see my physics students don’t understand it... That is because I don’t understand it. Nobody does.
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When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
Bible
(circa 325 A.D.)
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When the child outgrows the narrow circle of family life … then comes the period of the school, whose object is to initiate him into the technicalities of intercommunication with his fellow-men, and to familiarize him with the ideas that underlie his civilization, and which he must use as tools of thought if he would observe and understand the phases of human life around him; for these … are invisible to the human being who has not the aid of elementary ideas with which to see them.
In Psychologic Foundations of Education: An Attempt to Show the Genesis of the Higher Faculties of the Mind (1907), 265.
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When the principles of breeding and of inheritance are better understood, we shall not hear ignorant members of our legislature rejecting with scorn a plan for ascertaining by an easy method whether or not consanguineous marriages are injurious to man.
…...
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When you live in a complex world, you have to simplify it in order to understand it.
In Terry Pratchett, Ian Stewart and Jack Cohen, The Science of Discworld (2014), 44.
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Why does a man want to be a scientist? There are many goals: fame, position, a thirst for understanding. The first two can be attained without intellectual integrity; the third cannot. … The thirst for knowledge, what Thomas Huxley called the ‘Divine dipsomania’, can only be satisfied by complete intellectual integrity. It seems to me the only one of the three goals that continues to reward the pursuer. He presses on, “knowing that Nature never did betray the heart that loved her”. Here is another kind of love, that has so many faces. Love is neither passion, nor pride, nor pity, nor blind adoration, but it can be any or all of these if they are transfigured by deep and unbiased understanding.
In Cecilia Payne-Gaposchkin: An Autobiography and Other Recollections (1996), 123.
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Why then does science work? The answer is that nobody knows. It is a complete mystery—perhaps the complete mystery&mdashwhy the human mind should be able to understand anything at all about the wider universe. ... Perhaps it is because our brains evolved through the working of natural law that they somehow resonate with natural law. ... But the mystery, really, is not that we are at one with the universe, but that we are so to some degree at odds with it, different from it, and yet can understand something about it. Why is this so?
Coming of Age in the Milky Way (1988), 385. In Vinoth Ramachandra, Subverting Global Myths: Theology and the Public Issues Shaping our World (2008), 185.
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With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which numbers holds sway above the flux. A little of this, but not much, I have achieved.
In 'Prologue: What I Have Lived For', The Autobiography of Bertrand Russell (1969). 3-4.
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You can learn a lot about ice and still not understand water.
Transcribed from video of Four-Day Seminar (1992).
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You can’t see oxygen being generated by trees, carbon dioxide being taken up by trees, but we get that. We’re beginning to understand the importance of forests. But the ocean has its forests, too. They just happen to be very small. They’re very small in size but they’re very large in numbers.
In interview with Pierce Nahigyan, 'Dr. Sylvia Earle: “We’re Literally Destroying The Systems That Keep Us Alive”', Huffington Post (6 Jan 2016).
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You see, wire telegraph is a kind of a very, very long cat. You pull his tail in New York and his head is meowing in Los Angeles. Do you understand this? And radio operates exactly the same way: you send signals here, they receive them there. The only difference is that there is no cat.
When asked to describe radio
…...
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[Am I vegetarian?] No. If you understand about the natural world, we’re a part of the system and you can’t feed lions grass. But because we have the intelligence to choose… But we haven’t got the gut to allow us to be totally vegetarian for a start. You can tell by the shape of our guts and the shape of our teeth that we evolved to be omnivores. We aren’t carnivores like lions but neither are we elephants.
Interview by Simon Gage in 'David Attenborough: I’m not an animal lover', Metro (29 Jan 2013, London).
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[Boundless curiosity.] That’s what being alive is about. I mean, it’s the fun of it all, making sense of it, understanding it. There’s a great pleasure in knowing why trees shed their leaves in winter. Everybody knows they do, but why? If you lose that, then you’ve lost pleasure.
From interview with Sophie Elmhirst, 'I Think the BBC Has Strayed From the Straight and Narrow', New Statesman (10 Jan 2011), 140, No. 5035, 32.
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[Florence Nightingale] was a great administrator, and to reach excellence here is impossible without being an ardent student of statistics. Florence Nightingale has been rightly termed the “Passionate Statistician.” Her statistics were more than a study, they were indeed her religion. For her, Quetelet was the hero as scientist, and the presentation copy of his Physique Sociale is annotated by her on every page. Florence Nightingale believed—and in all the actions of her life acted upon that belief—that the administrator could only be successful if he were guided by statistical knowledge. The legislator—to say nothing of the politician—too often failed for want of this knowledge. Nay, she went further: she held that the universe—including human communities—was evolving in accordance with a divine plan; that it was man's business to endeavour to understand this plan and guide his actions in sympathy with it. But to understand God's thoughts, she held we must study statistics, for these are the measure of his purpose. Thus the study of statistics was for her a religious duty.
In Karl Pearson, The Life, Letters and Labours of Francis Galton (1924), Vol. 2, 414-5.
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[I find it as difficult] to understand a scientist who does not acknowledge the presence of a superior rationality behind the existence of the universe as it is to comprehend a theologian who would deny the advances of science.
Speech, Huntsville Ministerial Association, in Wernher Von Braun and Irene E. Powell-Willhite (ed.), The Voice of Dr. Wernher Von Braun: An Anthology (2007), 89.
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[The body of law] has taxed the deliberative spirit of ages. The great minds of the earth have done it homage. It was the fruit of experience. Under it men prospered, all the arts flourished, and society stood firm. Every right and duty could be understood because the rules regulating each had their foundation in reason, in the nature and fitness of things; were adapted to the wants of our race, were addressed to the mind and to the heart; were like so many scraps of logic articulate with demonstration. Legislation, it is true occasionally lent its aid, but not in the pride of opinion, not by devising schemes inexpedient and untried, but in a deferential spirit, as a subordinate co-worker.
From biographical preface by T. Bigelow to Austin Abbott (ed.), Official Report of the Trial of Henry Ward Beecher (1875), Vol. 1, xii.
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[With] our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide, almost without noticing, back into superstition. … We have also arranged things so that almost no one understands science and technology. We might get away with it for a while, but eventually this combustible mixture of ignorance and power is going to blow up in our faces.
In 'With Science on Our Side', Washington Post (9 Jan 1994).
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[W]e have made a thing, a most terrible weapon, that has altered abruptly and profoundly the nature of the world. We have made a thing that, by all standards of the world we grew up in, is an evil thing. And by doing so, by our participation in making it possible to make these things, we have raised again the question of whether science is good for man, of whether it is good to learn about the world, to try to understand it, to try to control it, to help give to the world of men increased insight, increased power. Because we are scientists, we must say an unalterable yes to these questions; it is our faith and our commitment, seldom made explicit, even more seldom challenged, that knowledge is a good in itself, knowledge and such power as must come with it.
Speech to the American Philosophical Society (Jan 1946). 'Atomic Weapons', printed in Proceedings of the American Philosophical Society, 90(1), 7-10. In Deb Bennett-Woods, Nanotechnology: Ethics and Society (2008), 23. Identified as a speech to the society in Kai Bird, Martin J. Sherwin, American Prometheus: the Triumph and Tragedy of J. Robert Oppenheimer‎ (2005), 323.
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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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- 70 -
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- 60 -
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- 50 -
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- 40 -
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