
An Inquiry into Meaning and Truth (1940), Introduction, p. 15
1940s
In der Quantenphysik dagegen bedeutet jede Beobachtung einen Eingriff in das Beobachtete; eine Zustandsveränderung am Beobachteten ist auf Grund der quantenphysikalischen Naturgesetze mit dem Beobachtungsprozess zwangslaüfig verknüpft. Also nicht ein sowieso, unabhängig von diesem Experiment vorhandener Tatbestand wird wahrgenommen, sondern wir selber rufen die Tatbestände hervor (oder: nötigen sie in bestimmter Richtung zu einer Klärung), die dann zur Wahrnehmung gelangen.
Quantenmechanische Bemerkungen zur Biologie und Psychologie, Erkenntnis, Vol. 4 (1934). p. 228.
In der Quantenphysik dagegen bedeutet jede Beobachtung einen Eingriff in das Beobachtete; eine Zustandsveränderung am Beobachteten ist auf Grund der quantenphysikalischen Naturgesetze mit dem Beobachtungsprozess zwangslaüfig verknüpft. Also nicht ein sowieso, unabhängig von diesem Experiment vorhandener Tatbestand wird wahrgenommen, sondern wir selber rufen die Tatbestände hervor (oder: nötigen sie in bestimmter Richtung zu einer Klärung), die dann zur Wahrnehmung gelangen.
An Inquiry into Meaning and Truth (1940), Introduction, p. 15
1940s
R. H. Dalitz and F. J. Duarte, John Clive Ward, Physics Today 53, 99-100 (2000).
R. H. Dalitz and F. J. Duarte, John Clive Ward, Physics Today 53, 99-100 (2000).
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.
5th Public Talk Saanen (26th July 1970); also in "Fear and Pleasure", The Collected Works, Vol. X
1970s
Context: Do you decide to observe? Or do you merely observe? Do you decide and say, "I am going to observe and learn"? For then there is the question: "Who is deciding?" Is it will that says, "I must"? And when it fails, it chastises itself further and says, "I must, must, must"; in that there is conflict; therefore the state of mind that has decided to observe is not observation at all. You are walking down the road, somebody passes you by, you observe and you may say to yourself, "How ugly he is; how he smells; I wish he would not do this or that". You are aware of your responses to that passer-by, you are aware that you are judging, condemning or justifying; you are observing. You do not say, "I must not judge, I must not justify". In being aware of your responses, there is no decision at all. You see somebody who insulted you yesterday. Immediately all your hackles are up, you become nervous or anxious, you begin to dislike; be aware of your dislike, be aware of all that, do not "decide" to be aware. Observe, and in that observation there is neither the "observer" nor the "observed" — there is only observation taking place. The "observer" exists only when you accumulate in the observation; when you say, "He is my friend because he has flattered me", or, "He is not my friend, because he has said something ugly about me, or something true which I do not like." That is accumulation through observation and that accumulation is the observer. When you observe without accumulation, then there is no judgement.
observes it
Source: 1980s, Notes on an epistemology for living things, 1981, p.258
“The observing mind is not a physical system, it cannot interact with any physical system.”
Nature and the Greeks (1954)
Context: The observing mind is not a physical system, it cannot interact with any physical system. And it might be better to reserve the term "subject" for the observing mind. … For the subject, if anything, is the thing that senses and thinks. Sensations and thoughts do not belong to the "world of energy."
Source: "The Scientific Character of Geology," 1961, p. 454; As cited in: Alberta Research Council, Research Council of Alberta (1964), Bulletin - Alberta Research Council. Vol. 15-17, p. 31