This is the reason why all attempts to obtain a deeper knowledge of the foundations of physics seem doomed to me unless the basic concepts are in accordance with general relativity from the beginning. This situation makes it difficult to use our empirical knowledge, however comprehensive, in looking for the fundamental concepts and relations of physics, and it forces us to apply free speculation to a much greater extent than is presently assumed by most physicists. .
This freedom of communication is indispensable for the development and extension of scientific knowledge, a consideration of much practical import. In the first instance it must be guaranteed by law. But laws alone cannot secure freedom of expression; in order that every man may present his views without penalty there must be a spirit of tolerance in the entire population. Such an ideal of external liberty can never be fully attained but must be sought unremittingly if scientific thought, and philosophical and creative thinking in general, are to be advanced as far as possible. .
Science is never finished because the human mind only uses a small portion of its capacity, and man's exploration of his world is also limited. If we look at this tree outside whose roots search beneath the pavement for water, or a flower which sends its sweet smell to the pollinating bees, or even our own selves and the inner forces that drive us to act, we can see that we all dance to a mysterious tune, and the piper who plays this melody from an inscrutable distance—whatever name we give him—Creative Force, or God—escapes all book knowledge. .
Scientific research is based on the assumption that all events, including the actions of mankind, are determined by the laws of nature. Therefore, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, that is, by a wish addressed to a supernatural Being. However, we have to admit that our actual knowledge of these laws is only an incomplete piece of work (unvollkommenes St .
It seems to me that the idea of a personal God is an anthropomorphic concept which I cannot take seriously. I feel also not able to imagine some will or goal outside the human sphere. My views are near to those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order and harmony which we can grasp humbly and only imperfectly. I believe that we have to content ourselves with our imperfect knowledge and understanding and treat values and moral obligations as a purely human problem—the most important of all human problems. .
Absurd, irreducible; nothing — not even a profound and secret delirium of nature — could explain it. Obviously I did not know everything, I had not seen the seeds sprout, or the tree grow. But faced with this great wrinkled paw, neither ignorance nor knowledge was important: the world of explanations and reasons is not the world of existence. A circle is not absurd, it is clearly explained by the rotation of a straight segment around one of its extremities. But neither does a circle exist. This root, on the other hand, existed in such a way that I could not explain it. .
Past, n. That part of Eternity with some small fraction of which we have a slight and regrettable acquaintance. A moving line called the Present parts it from an imaginary period known as the Future. These two grand divisions of Eternity, of which the one is continually effacing the other, are entirely unlike. The one is dark with sorrow and disappointment, the other bright with prosperity and joy. The Past is the region of sobs, the Future is the realm of song. In the one crouches Memory, clad in sackcloth and ashes, mumbling penitential prayer; in the sunshine of the other Hope flies with a free wing, beckoning to temples of success and bowers of ease. Yet the Past is the Future of yesterday, the Future is the Past of to-morrow. They are one--the knowledge and the dream. .
The general of the sea has need of only one science, that of navigation. The one on land has need of all, or of a talent which is the equivalent of all, that will enable him to profit by all experience, and all knowledge. A general of the sea has nothing to divine. He knows where his enemy is, he knows his strength. A general on land never knows anything with certainty, never sees his enemy well, and never knows positively where he is. .
There are three Empires. First there is the Empire which was founded on the tree of knowledge. Then there is the Empire founded on the tree of the Cross. The third is still a secret Empire which will be founded on the tree of knowledge and the tree of the Cross — brought together. .
It is manifest that there is no danger at all in the proportion or quantity of knowledge, how large soever, lest it should make it swell or out-compass itself; no, but it is merely the quality of knowledge, which, be it in quantity more or less, if it be taken without the true corrective thereof, hath in it some nature of venom or malignity, and some effects of that venom, which is ventosity or swelling. This corrective spice, the mixture whereof maketh knowledge so sovereign, is charity, which the Apostle immediately addeth to the former clause; for so he saith, “Knowledge bloweth up, but charity buildeth up”. .
No one has yet been found so firm of mind and purpose as resolutely to compel himself to sweep away all theories and common notions, and to apply the understanding, thus made fair and even, to a fresh examination of particulars. Thus it happens that human knowledge, as we have it, is a mere medley and ill-digested mass, made up of much credulity and much accident, and also of the childish notions which we at first imbibed. .
To God, truly, the Giver and Architect of Forms, and it may be to the angels and higher intelligences, it belongs to have an affirmative knowledge of forms immediately, and from the first contemplation. But this assuredly is more than man can do, to whom it is granted only to proceed at first by negatives, and at last to end in affirmatives, after exclusion has been exhausted. .
The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it. .
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