
Kosmos (1932), Above is Beginning Quote of the Last Chapter: Relativity and Modern Theories of the Universe -->
observes it
Source: 1980s, Notes on an epistemology for living things, 1981, p.258
Kosmos (1932), Above is Beginning Quote of the Last Chapter: Relativity and Modern Theories of the Universe -->
"Matter" in Man's Right to Knowledge, 2nd series (1954), p. 10; also in Writings on Physics and Philosophy (1994) edited by Charles Paul P. Enz and Karl von Meyenn
Context: In the new pattern of thought we do not assume any longer the detached observer, occurring in the idealizations of this classical type of theory, but an observer who by his indeterminable effects creates a new situation, theoretically described as a new state of the observed system. In this way every observation is a singling out of a particular factual result, here and now, from the theoretical possibilities, therefore making obvious the discontinuous aspect of physical phenomena.
Nevertheless, there remains still in the new kind of theory an objective reality, inasmuch as these theories deny any possibility for the observer to influence the result of a measurement, once the experimental arrangement is chosen. Therefore particular qualities of an individual observer do not enter into the conceptual framework of the theory.
Budo Secrets (2002)
Context: Jigoro Kano's Five Principles of Judo:
1. Carefully observe oneself and one's situation, carefully observe others, and carefully observe one's environment,
2. Seize the initiative in whatever you undertake,
3. Consider fully, act decisively,
4. Know when to stop,
5. Keep to the middle.
Saanen, Switzerland (5 August 1973)
1970s
Context: Now, one sees all that by observing, by being aware, watching, one is aware of all this. Then out of that awareness you see there is no division between the observer and the observed. It is a trick of thought which demands security. Please don't madam, please. And by being aware it sees the observer is the observed, that violence is the observer, violence is not different from the observer. Now how is the observer to end himself and not be violent? Have you understood my question so far? I think so. Right? The observer is the observed, there is no division and therefore no conflict. And is the observer then, knowing all the intricacies of naming, linguistically caught in the image of violence, what happens to that violence? If the observer is violent, can the observer end, otherwise violence will go on? Can the observer end himself, because he is violent? Or what reality has the observer? Right sir? Is he merely put together by words, by experience, by knowledge? So is he put together by the past? So is he the past? Right? Which means the mind is living in the past. Right? obviously. You are living in the past. Right? No? As long as there is an observer there must be living in the past, obviously. And all our life is based on the past, memories, knowledge, images, according to which you react, which is your conditioning, is the past. And living has become the living of the past in the present, modified in the future. That's all, as long as the observer is living. Now does the mind see this as a truth, as a reality, that all my life is living in the past? I may paint most abstract pictures, write the most modern poems, invent the most extraordinary machinery, but I am still living in the past.
Sir Hermann Bondi, "Review of Cosmology," Monthly Notices of the Royal Astronomical Society 1948, p. 107-8, as cited in: Hermann Friedmann. Wissenschaft und Symbol, Biederstein, 1949, p. 472
“If one is to observe, M. Endymion, one must be in the proper place to observe.”
Source: The Rise of Endymion (1997), Chapter 34 (p. 701)
Source: 1980s, Notes on an epistemology for living things, 1981, p.258
“The universe as we know it is a joint product of the observer and the observed.”
Variant: The universe as we know it is a joint product of the observer and the observed.
Pierre Teilhard de Chardin