“That we shall probably never know the whole "truth" about the universe does not really matter very much; the fun comes in trying to find out. The natural pattern of current astronomy … is provided by the cryptic unity of nature itself (belief in which is the chief act of faith of the scientist) and by questions astronomers ask today, as their predecessors have done for centuries:
Whence comes the fire of the Sun and the stars?
What is the explanation of unusual phenomena in the sky (in former days, comets and supernovae; nowadays quasars and pulsars)?
How is the universe constructed and what is our place in it?
How did the universe begin and what is its fate (and ours)?
If we were all-seeing supermen, these might appear naive and self-centred questions: there may be more significant ones which have not even occurred to us. But the human brain is itself a part of nature, fanned into existence by billions of years of sunshine acting on the molecules of the Earth. It is not perfectible in the immediate future, even if biologists should wish to alter the brain — which is a questionable ambition. What men make of the universe at large is a product of what they can see of it and of their own human nature.”

Source: Violent Universe (1969), p. 25

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Nigel Calder7

British science writer 1931–2014

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“Scientists who have thought that they were seeking Truth, but who were trying to find out astronomic, or chemic, or biologic truths. But Truth is that besides which there is nothing: nothing to modify it, nothing to question it, nothing to form an exception: the all-inclusive, the complete--By Truth I mean the Universal.”

Charles Fort (1874–1932) American writer

Source: The Book of The Damned (1919), Ch. 1, part 4 at resologist.net

“The question to ask believers is this: “Does it really matter whether what you believe about God is true—or don’t you care?” If it does matter, then you must justify your beliefs; if it doesn’t, then you must justify belief itself.”

Jerry Coyne book Faith vs. Fact: Why Science and Religion are Incompatible

Source: Faith vs. Fact (2015), p. 63

“Religion asks questions about morals, whereas science just asks questions about the natural world. But when people try to use religion to address the natural world, science pushes back on it, and religion has to accommodate the results. Beliefs can be permanent, but beliefs can also be flexible. Personally, if I find out my belief is wrong, I change my mind. I think that's a good way to live.”

Lisa Randall (1962) American theoretical physicist and an expert on particle physics and cosmology

The Discover Interview: Lisa Randall (July 2006)

“Religion may be a quest for the truth, but it has no way of finding the truth, or verifying what it claims to find. Our knowledge of what God is like has not advanced one iota over the ideas of the 1500s.
And insofar as theological interpretation has changed, it’s done so not as a result of faith’s quest for truth, but of pressure from science and secular morality. Really, can any theologian, philosopher, or scientist tell me anything about God now that we didn’t know 500 years ago? Then ask a scientist what we know now about science that we didn’t know in 1500.”

Jerry Coyne (1949) American biologist

" Do both science and faith produce truth? http://whyevolutionistrue.wordpress.com/2012/08/11/do-both-science-and-faith-produce-truth/" August 11, 2012

“When facing “scientific” arguments for God like these, ask yourself three questions. First, what’s more likely: that these are puzzles only because we refuse to see God as an answer, or simply because science hasn’t yet provided a naturalistic answer? In other words, is the religious explanation so compelling that we can tell scientists to stop working on the evolution and mechanics of consciousness, or on the origin of life, because there can never be a naturalistic explanation? Given the remarkable ability of science to solve problems once considered intractable, and the number of scientific phenomena that weren’t even known a hundred years ago, it’s probably more judicious to admit ignorance than to tout divinity.
Second, if invoking God seems more appealing than admitting scientific ignorance, ask yourself if religious explanations do anything more than rationalize our ignorance. That is, does the God hypothesis provide independent and novel predictions or clarify things once seen as puzzling—as truly scientific hypotheses do? Or are religious explanations simply stop-gaps that lead nowhere?…Does invoking God to explain the fine-tuning of the universe explain anything else about the universe? If not, then that brand of natural theology isn’t really science, but special pleading.
Finally, even if you attribute scientifically unexplained phenomena to God, ask yourself if the explanation gives evidence for your God—the God who undergirds your religion and your morality. If we do find evidence for, say, a supernatural origin of morality, can it be ascribed to the Christian God, or to Allah, Brahma, or any one god among the thousands worshipped on Earth? I’ve never seen advocates of natural theology address this question.”

Jerry Coyne book Faith vs. Fact: Why Science and Religion are Incompatible

Source: Faith vs. Fact (2015), pp. 156-157

“Why does love, even such love as he claims to practise, need the spectacle of beauty to bring it to life? What, in the abstract, do shapely legs have to do with love, or for that matter with desire? Or is that just the nature of nature, about which one does not ask questions?”

J.M. Coetzee book Slow Man

Slow Man (2004)

“We do not know what death is. If we know so little about life which we have experienced, how shall be know about death which we have not — and in the nature of things never can?”

Samuel Butler (1835–1902) novelist

Ramblings In Cheapside (1890)

“Science fiction is very well suited to asking philosophical questions; questions about the nature of reality, what it means to be human, how do we know the things that we think we know.”

Ted Chiang (1967) American science fiction writer

“But the sunshine aye shall light the sky,
As round and round we run;
And the truth shall ever come uppermost,
And justice shall be done.”

Charles Mackay (1814–1889) British writer

"Eternal Justice", Stanza 4
Legends of the Isles and Other Poems (1851)
Context: They may veil their eyes, but they cannot hide
The sun’s meridian glow;
The heel of a priest may tread thee down,
And a tyrant work thee woe:
But never a truth has been destroyed;
They may curse it, and call it crime;
Pervert and betray, or slander and slay
Its teachers for a time.
But the sunshine aye shall light the sky,
As round and round we run;
And the truth shall ever come uppermost,
And justice shall be done.

“Today we know not only that there is a terrible amount of disorder in the heavens — great catastrophes or conflagrations occur frequently — but evolution gives us a perfectly natural explanation of such order as there is. No distinguished astronomer now traces "the finger of God" in the heavens; and astronomers ought to know best.”

Joseph McCabe (1867–1955) British writer

The Story of Religious Controversy http://www.infidels.org/library/historical/joseph_mccabe/religious_controversy/ (1929), p. 86.

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Nigel Calder7

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