“There's a human race, and different skin colors, and different racial, what we call racial characteristics. There's several theories about where those come in. Probably the best theory is that the Tower of Babel, which would have been a few hundred years after the flood, is where the races began. When god confused the languages, they went off into their small groups, all speakin' the same language. And if you get a small in-breeding group, you know, 2000 years after the creation, you're gonna get genetic disorders, and racial traits could be a result of this Tower of Babel incident. But I think that there's no question from scripture and from science that all humans are the same race, and have the same genetic code, and certainly can interbreed. So there's no reason scripturally to be a racist. You know, we all came from Adam and Eve, and then later from Noah and his family.”

Coast-to-Coast AM interview (August 2-3, 2000)

Adopted from Wikiquote. Last update June 3, 2021. History

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Kent Hovind236

American young Earth creationist 1953

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“We may have different religions, different languages, different colored skin, but we all belong to one human race. We all share the same basic values.”

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“… we’re not all the same. A common liberal refrain … is that differences between individuals are statistically more significant than those between cultural, ethnic, and racial groups. I don’t see why the fact of inter-individual differences would nullify inter-group variance. That’s liberal logic for you.”

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“Given the present state of our knowledge, and insufficient thought on my part, my own prescription for the time being is to deal as best we can with individual differences and let the statistical group differences fall where they may. Society’s general concern with race and other social group differences is not the product of research on these matters, but arises from chauvinist-like attitudes of racial group identity and solidarity in connection with political power and economic interest. It might be termed meta-racism. The ‘race problem’ from that viewpoint is lower in my own hierarchy of values than concern with individual justice and alleviation of individual misfortune. Though it would be blind not to acknowledge the reality of certain statistical differences among populations, I would find it difficult to be the least concerned with any given individual’s racial heritage. Perhaps I may be too insensitive on this score, never having felt much sense of racial identity myself.”

Arthur Jensen (1923–2012) professor of educational psychology

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“Quantum theory was split up into dialects. Different people describe the same experiences in remarkably different languages. This is confusing even to physicists.”

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David Reich (geneticist) book Who We Are and How We Got Here

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“In more recent times, religious and racial diversity — in Rwanda, the former Yugoslavia, Iraq, or contemporary Nigeria — has resulted in chaos and, occasionally, genocide. True, some nations have been able to incorporate different tribes, as in the United Kingdom’s unification of the various peoples of the British Isles, but usually after hundreds of years of fighting and only when there were underlying racial and cultural affinities that could trump tribal differences.”

Victor Davis Hanson (1953) American military historian, essayist, university professor

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“It is a bad sign when the people of a country stop identifying themselves with the country and start identifying with a group. A racial group. Or a religion. Or a language. Anything, as long as it isn't the whole population.”

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“In my philosophy, science is an unrelenting battle against ad hoc explanation. No other field in psychology with which I have been acquainted has been so infested by ad hoc theories as the attempts to explain social class, racial, and ethnic group differences on various tests of mental ability.”

Arthur Jensen (1923–2012) professor of educational psychology

Source: Differential Psychology: Towards Consensus (1987), pp. 430-1
Context: The key theme in Gordon’s chapter, that lends it theoretical coherence, is his clear perception that the guiding force in my own work in mental measurement arises principally from my constant search for construct validity that can embrace the widest range of phenomena in differential psychology. In my philosophy, science is an unrelenting battle against ad hoc explanation. No other field in psychology with which I have been acquainted has been so infested by ad hoc theories as the attempts to explain social class, racial, and ethnic group differences on various tests of mental ability. My pursuit of what I have called the Spearman hypothesis (Jensen, 1985a), which is nicely explicated by Gordon, represents an effort to displace various ad hoc views of the black-white differences on psychometric tests by pointing out the relationship of the differences to the g loadings of tests, thereby bringing the black-white difference into the whole nomothetic network of the g construct. It is within this framework, I believe, that the black-white difference in psychometric tests and all their correlates, will ultimately have to be understood. Understanding the black-white difference is part and parcel of understanding the nature of g itself. My thoughts about researching the nature of g have been expounded in a recent book chapter (Jensen, 1986b). Enough said. Gordon’s chapter speaks for itself, and, with his three commentaries on the chapters by Osterlind, Shepard, and Scheuneman, leaves little else for me to add to this topic.

“After all, when you come right down to it, how many people speak the same language even when they speak the same language?”

Russell Hoban (1925–2011) American British novelist, children's writer and illustrator

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