In this age of specialization men who thoroughly know one field are often incompetent to discuss another. The great problems of the relations between one and another aspect of human activity have for this reason been discussed less and less in public. When we look at the past great debates on these subjects we feel jealous of those times, for we should have liked the excitement of such argument. The old problems, such as the relation of science and religion, are still with us, and I believe present as difficult dilemmas as ever, but they are not often publicly discussed because of the limitations of specialization. .
It doesn't seem to me that this fantastically marvelous , this tremendous range ofandand different kinds of animals, and all the different planets, and all these atoms with all their motions, and so on, all this complicated thing can merely be a stage so thatcan watch human beings struggle forand— which is the view thathas. The stage is too big for the drama. .
On the contrary, it's because someone knows something about it that we can't talk about . It's the things that nobody knows about that we can discuss. We can talk about the weather; we can talk about social problems; we can talk about psychology; we can talk about international finance... so it's the subject that nobody knows anything about that we can all talk about! .
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? Only someone who has sacrificed himself by teaching himself quantum electrodynamics from a peculiar and unfashionable point of view; one that he may have to invent for himself. .
You say you are a nameless man. You are not to your wife and to your child. You will not long remain so to your immediate colleagues if you can answer their simple questions when they come into your office. You are not nameless to me. Do not remain nameless to yourself — it is too sad a way to be. Know your place in the world and evaluate yourself fairly, not in terms of the na .
You can know theof ain all theof the , but when you're finished, you'll know absolutelywhatever about the bird... So let's look at the bird and see what it's doing — that's what counts. I learned very early the difference between knowing the name of something and knowing something. .
We've learned fromthat thewill come out. Other experimenters will repeat your experiment and find out whether you were wrong or right. Nature's phenomena will agree or they'll disagree with your theory. And, although you may gain some temporaryand excitement, you will not gain a good reputation as a scientist if you haven't tried to be very careful in this kind of work. And it's this type of , this kind of care not to fool yourself, that is missing to a large extent in much of the research in . .
We always have had a great deal of difficulty in understanding the world view that quantum mechanics represents. At least I do, because I'm an old enough man that I haven't got to the point that this stuff is obvious to me. Okay, I still get nervous with it. And therefore, some of the younger students... you know how it always is, every new idea, it takes a generation or two until it becomes obvious that there's no real problem. It has not yet become obvious to me that there's no real problem. I cannot define the real problem, therefore I suspect there's no real problem, but I'm not sure there's no real problem. .
I took this stuff I got out of your [O-ring] seal and I put it in ice water, and I discovered that when you put some pressure on it for a while and then undo it it doesn't stretch back. It stays the same dimension. In other words, for a few seconds at least, and more seconds than that, there is no resilience in this particular material when it is at a temperature of 32 degrees. I believe that has some significance for our problem. .
Dear Mrs. Chown, Ignore your son's attempts to teach you physics. Physics isn't the most important thing. Love is. Best wishes, Richard Feynman.In a audio interview on BBC 4 in September 2010, Chown himself stated that the note said: "Ignore your son's attempts to teach you physics. Physics is not the most important thing, love is." — but this appears to be a casual use of the paraphrase or summation of its contents, for published photographs of the note reveal that it is phrased as quoted above from No Ordinary Genius : The Illustrated Richard Feynman. .
Anyway, I have to argue about flying saucers on the beach with people, you know. And I was interested in this: they keep arguing that it is possible. And that's true. It is possible. They do not appreciate that the problem is not to demonstrate whether it's possible or not but whether it's going on or not. .
was invented to explain . God is always invented to explain those things that you do not understand. Now, when you finally discover how something works, you get some laws which you're taking away from God; you don't need him anymore. But you need him for the other mysteries. So therefore you leave him to create the universe because we haven't figured that out yet; you need him for understanding those things which you don't believe the laws will explain, such as consciousness, or why you only live to a certain length of time — life and death — stuff like that. God is always associated with those things that you do not understand. Therefore I don't think that the laws can be considered to be like God because they have been figured out. .
I have approximate answers and possible beliefs in different degrees of certainty about different things, but I'm not absolutely sure of anything, and of many things I don't know anything about, but I don't have to know an answer. I don't feel frightened by not knowing things, by being lost in the mysterious universe without having any purpose which is the way it really is as far as I can tell possibly. It doesn't frighten me. .
I've always been rather very one-sided about the science, and when I was younger, I concentrated almost all my effort on it. I didn't have time to learn, and I didn't have much patience for what's called the humanities; even though in the university there were humanities that you had to take, I tried my best to avoid somehow to learn anything and to work on it. It's only afterwards [sic] when I've gotten older and more relaxed that I've spread out a little bit--I've learned to draw, and I read a little bit, but I'm really still a very one-sided person and don't know a great deal. I have a limited intelligence and I've used it in a particular direction. .
Our freedom to doubt was born out of a struggle against authority in the early days of science. It was a very deep and strong struggle: permit us to question — to doubt — to not be sure. I think that it is important that we do not forget this struggle and thus perhaps lose what we have gained. .
This is not a new idea; this is the idea of the age of reason. This is the philosophy that guided the men who made the democracy that we live under. The idea that no one really knew how to run a government led to the idea that we should arrange a system by which new ideas could be developed, tried out, tossed out, more new ideas brought in; a trial and error system. This method was a result of the fact that science was already showing itself to be a successful venture at the end of the 18th century. Even then it was clear to socially minded people that the openness of the possibilities was an opportunity, and that doubt and discussion were essential to progress into the unknown. If we want to solve a problem that we have never solved before, we must leave the door to the unknown ajar. .
Each piece, or part, of the whole nature is always an approximation to the complete truth, or the complete truth so far as we know it. In fact, everything we know is only some kind of approximation, because we know that we do not know all the laws as yet. Therefore, things must be learned only to be unlearned again or, more likely, to be corrected.......The test of all knowledge is experiment. Experiment is the sole judge of scientific “truth”. .
We can't define anything precisely. If we attempt to, we get into that paralysis of thought that comes to philosophers… one saying to the other: "you don't know what you are talking about!". The second one says: "what do you mean by talking? What do you mean by you? What do you mean by know?" .
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