Quotes about certainty

"Sir Anthony Hopkins: I couldn't be an atheist". https://www.catholicherald.co.uk/news/2011/02/11/sir-anthony-hopkins-i-couldnt-be-an-atheist/ (February 11, 2011)

On War (1832), Book 1

AIKMAN, Duncan, New York Times Magazine, February 19, 1933, p. 3 http://query.nytimes.com/gst/abstract.html?res=9A02E7DA1539E033A2575AC1A9649C946294D6CF&nytmobile=0&legacy=true

First Memoir.
The Mechanical Theory of Heat (1867)

Bombay, Second Public Talk (25 February 1962)
1960s
Context: The fact is there is nothing that you can trust; and that is a terrible fact, whether you like it or not. Psychologically, there is nothing in the world that you can put your faith, your trust, or your belief in. Neither your gods, nor your science can save you, can bring you psychological certainty; and you have to accept that you can trust in absolutely nothing. That is a scientific fact, as well as a psychological fact. Because, your leaders — religious and political — and your books — sacred and profane — have all failed, and you are still confused, in misery, in conflict. So, that is an absolute, undeniable fact.

Source: https://www.lifewithoutacentre.com/writings/shockingly-simple-principles-of-spiritual-awakening/

Source: Plain Tales from the Hills

Source: The Best of Me

The Opium of Intellectuals (1955), Conclusion: The End of the Ideological Age?

Source: On the Bondage of the Will (1525), p. 313-314

Si rinunci per moda, per smania di novità, per affettazione di scienza, si rinneghi l'arte nostra, il nostro istinto, quel nostro fare sicuro spontaneo naturale sensibile abbagliante di luce, è assurdo e stupido.
Letter to Clarina Maffei, April 20, 1878, cited from Franco Abbiati Giuseppe Verdi (Milano: Ricordi, 1959) vol. 4, p. 79; translation from Franz Werfel and Paul Stefan (eds.), Edward Downes (trans.) Verdi: The Man in His Letters (New York: L. B. Fischer, 1942) p. 345.

"The War Speeches of William Pitt", Oxford University Press, 1915, p. 16
Speech in the House of Commons, 17 February 1792, introducing the Budget. His prediction was a vain hope.

About "Leaf by Niggle", in a letter to Caroline Everett (24 June 1957)
Context: I should say that, in addition to my tree-love (it was originally called The Tree), it arose from my own pre-occupation with the Lord of the Rings, the knowledge that it would be finished in great detail or not at all, and the fear (near certainty) that it would be 'not at all'. The war had arisen to darken all horizons. But no such analyses are a complete explanation even of a short story...

When asked about his speculations on life beyond death, as quoted in The Homiletic Review‎ (April 1896), p. 442
Context: Speculations? I have none. I am resting on certainties. I know whom I have believed and am persuaded that he is able to keep that which I have committed unto him against that day.

The second sentence is often misquoted as “Science has proof without any certainty. Creationists have certainty without any proof.” or “Religion gives us certainty without proof; science gives us proof without certainty.”
Context: Bigotry and science can have no communication with each other, for science begins where bigotry and absolute certainty end. The scientist believes in proof without certainty, the bigot in certainty without proof. Let us never forget that tyranny most often springs from a fanatical faith in the absoluteness of one’s beliefs.

Source: A History of Western Philosophy

Statement from unpublished notes for the Preface to Opticks (1704) quoted in Never at Rest: A Biography of Isaac Newton (1983) by Richard S. Westfall, p. 643

Last Exit to Brooklyn (1964)

Our Eternity, reported in Bartlett's Familiar Quotations, 10th ed. (1919)

Source: On Certainty

Source: The Turning Point (1982), p. 82.
Source: The Tao of Physics: An Exploration of the Parallels between Modern Physics and Eastern Mysticism
Context: At the subatomic level, matter does not exist with certainty at definite places, but rather shows "tendencies to exist," and atomic events do not occur with certainty at definite times and in definite ways, but rather show "tendencies to occur."

p. 114 http://books.google.com/books?id=qCDpAAAAIAAJ&q=%22Fame+is+a+vapor+popularity+an+accident+the+only+earthly+certainty+is+oblivion%22&pg=PA114#v=onepage
Mark Twain's Notebook (1935)

1940s, Philosophy for Laymen (1946)
Context: The demand for certainty is one which is natural to man, but is nevertheless an intellectual vice. If you take your children for a picnic on a doubtful day, they will demand a dogmatic answer as to whether it will be fine or wet, and be disappointed in you when you cannot be sure. The same sort of assurance is demanded, in later life, of those who undertake to lead populations into the Promised Land. “Liquidate the capitalists and the survivors will enjoy eternal bliss.” “Exterminate the Jews and everyone will be virtuous.” “Kill the Croats and let the Serbs reign.” “Kill the Serbs and let the Croats reign.” These are samples of the slogans that have won wide popular acceptance in our time. Even a modicum of philosophy would make it impossible to accept such bloodthirsty nonsense. But so long as men are not trained to withhold judgment in the absence of evidence, they will be led astray by cocksure prophets, and it is likely that their leaders will be either ignorant fanatics or dishonest charlatans. To endure uncertainty is difficult, but so are most of the other virtues. For the learning of every virtue there is an appropriate discipline, and for the learning of suspended judgment the best discipline is philosophy.
But if philosophy is to serve a positive purpose, it must not teach mere skepticism, for, while the dogmatist is harmful, the skeptic is useless. Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or of ignorance.

Part I: Man and Nature, Ch. 1: Current Perplexities, pp. 4–5
1950s, New Hopes for a Changing World (1951)
Context: Consider MacArthur and his Republican supporters. So limited is his intelligence and his imagination that he is never puzzled for one moment. All we have to do is to go back to the days of the Opium War. After we have killed a sufficient number of millions of Chinese, the survivors among them will perceive our moral superiority and hail MacArthur as a saviour. But let us not be one-sided. Stalin, I should say, is equally simple- minded and equally out of date. He, too, believes that if his armies could occupy Britain and reduce us all to the economic level of Soviet peasants and the political level of convicts, we should hail him as a great deliverer and bless the day when we were freed from the shackles of democracy. One of the painful things about our time is that those who feel certainty are stupid, and those with any imagination and understanding are filled with doubt and indecision.

Source: On Certainty (1969)

Original text as reproduced in Edward Tufte, Beautiful Evidence (Cheshire, Connecticut: Graphics Press LLC, 2006), 101 (p. 3 of 4, insert between pp. 16V & 17R. Original manuscript renders the "q" in "nosque" with acute accent.)
Translation by Albert Van Helden in Sidereus Nuncius (Chicago, 1989), 62
Sidereus Nuncius (Venice, 1609)

Sec. 2
The Gay Science (1882)

Le doute n'est pas un état bien agréable, mais l'assurance est un état ridicule.
Ce qui révolte le plus dans le Système de la nature ( après la façon de faire des anguilles avec de la farine), c'est l'audace avec laquelle il décide qu'il n'y a point de Dieu , sans avoir seulement tenté d'en prouver l'impossibilité.
Letter to Frederick William, Prince of Prussia (28 November 1770). English: in S.G. Tallentyre (ed.), Voltaire in His Letters. New York : G.P. Putnam's Sons, 1919. p. 232. French: Au prince royal de prusse, le 28 novembre, in M. Palissot (ed.), Oeuvres de Voltaire: Lettres Choisies du Roi de Prusse et de M. de Voltaire, Tome II. Paris : Chez Baudoiun, 1802. p. 419
Citas

Bk. 1, ch. 4. Translated by Robert B. Burke, in: Edward Grant (1974) Source Book in Medieval Science. Harvard University Press. p. 93
Opus Majus, c. 1267

Source: Biology of Cognition (1970), p. 5 Introduction.

Beware of Pity (1939)

"Skepticism"
1940s, Am I An Atheist Or An Agnostic? http://www.positiveatheism.org/hist/russell8.htm (1947)

Geller, Uri "Geller: I can bend metal " Guardian, Wednesday November 8, 2000 http://www.guardian.co.uk/Archive/Article/0,4273,4087777,00.html

"Why I Am So Wise", 3, as translated in The Anti-Christ, Ecce Homo, Twilight of the Idols, and Other Writings (2005) edited by Aaron Ridley and Judith Norman, p. 77
Ecce Homo (1888)

The Books in My Life (1952) Chapter 11: The Story of My Heart (2nd edition. New York: New Directions Publishing, 1969, p. 192)

Source: Philosophy in the Tragic Age of the Greeks (posthumous), p. 81

The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.

Source: Real Christianity (1797), p. 240-243.

Memoirs of Childhood and Youth (1924)

Quel pur travail de fins éclairs consume
Maint diamant d'imperceptible écume,
Et quelle paix semble se concevoir!
Quand sur l'abîme un soleil se repose,
Ouvrages purs d'une éternelle cause,
Le temps scintille et le songe est savoir.
As translated by by C. Day Lewis
Charmes ou poèmes (1922)

FEU. Dieu d'Abraham, Dieu d'Isaac, Dieu de Jacob, non des philosophes et savants. Certitude. Certitude. Sentiment. Joie. Paix.
Note on a parchment stitched to the lining of Pascal's coat, found by a servant shortly after his death, as quoted in Burkitt Speculum religionis (1929), p. 150

No. 57 (May 19, 1759)
Bartlett's Familiar Quotations, 10th ed. (1919)

Source: A Room of One's Own (1929), Ch. 3, p. 51

Ibid., p. 13
The Education of the Stoic

Un chagrin de passage (1994, A Fleeting Sorrow, translated 1995)

The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.

Source: 1950s, Portraits from Memory and Other Essays (1956), p. 53

p 85
The Undiscovered Self (1958)

Michael Lewis, "Obama's Way" https://www.vanityfair.com/news/2012/10/michael-lewis-profile-barack-obama, Vanity Fair, (October 2012).
2012

The Case for God, first broadcast on BBC1, 6 September 2010

As cited in: Peter S. Pande, Robert P. Neuman, and Roland R. Cavanagh. The six sigma way. McGraw-Hill,, 2000. p. 6

Remarks by the President on the Iran Nuclear Deal at American University in Washington, D.C. (August 05, 2015) https://www.whitehouse.gov/the-press-office/2015/08/05/remarks-president-iran-nuclear-deal
2015

Letter from Oliver Cowder to W.W. Phelps (Letter I), (September 7, 1834). Published in Latter Day Saints' Messenger and Advocate, Vol. I. No. 1. Kirtland, Ohio, October, 1834. Published in Letters by Oliver Cowdery to W.W. Phelps on the Rise of the Church of Jesus Christ of Latter-day Saints, Liverpool, 1844.

Napoleon : In His Own Words (1916)

The Notebooks of Leonardo da Vinci (1883), I Prolegomena and General Introduction to the Book on Painting

In the 1661 translation by Thomas Salusbury: … such are the pure Mathematical sciences, to wit, Geometry and Arithmetick: in which Divine Wisdom knows infinite more propositions, because it knows them all; but I believe that the knowledge of those few comprehended by humane understanding, equalleth the divine, as to the certainty objectivè, for that it arriveth to comprehend the neces­sity thereof, than which there can be no greater certainty." p. 92 (from the Archimedes Project http://archimedes.mpiwg-berlin.mpg.de/cgi-bin/toc/toc.cgi?page=92;dir=galil_syste_065_en_1661;step=textonly)
In the original Italian: … tali sono le scienze matematiche pure, cioè la geometria e l’aritmetica, delle quali l’intelletto divino ne sa bene infinite proposizioni di piú, perché le sa tutte, ma di quelle poche intese dall’intelletto umano credo che la cognizione agguagli la divina nella certezza obiettiva, poiché arriva a comprenderne la necessità, sopra la quale non par che possa esser sicurezza maggiore." (from the copy at the Italian Wikisource).
Dialogue Concerning the Two Chief World Systems (1632)

Logical Atomism (1924)
1920s

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), p. 92

À en croire certains esprits bornés, — c'est le qualificatif qui leur convient, — l'humanité serait renfermée dans un cercle de Popilius qu'elle ne saurait franchir, et condamnée à végéter sur ce globe sans jamais pouvoir s'élancer dans les espaces planétaires! Il n'en est rien! On va aller à la Lune, on ira aux planètes, on ira aux étoiles, comme on va aujourd'hui de Liverpool à New York, facilement, rapidement, sûrement, et l'océan atmosphérique sera bientôt traversé comme les océans de la Lune!
Tr. Walter James Miller (1978)
Variant: If we are to believe certain narrow minded people — and what else can we call them? — humanity is confined within a circle of Popilius from which there is no escape, condemned to vegetate upon this globe, never able to venture into interplanetary space! That's not so! We are going to the moon, we shall go to the planets, we shall travel to the stars just as today we go from Liverpool to New York, easily, rapidly, surely, and the oceans of space will be crossed like the seas of the moon.
Source: From the Earth to the Moon (1865), Ch. XIX: A Monster Meeting (Charles Scribner's Sons "Uniform Edition", 1890, p. 93)

An Inquiry into Meaning and Truth (1940), Introduction, p. 11
quoted in " The Socratic Method: What it is and How to Use it in the Classroom https://stanford.box.com/shared/static/phao9711s61u5liv3e22.pdf", Speaking of Teaching - Stanford University Newsletter on Teaching, vol. 13 no. 1, fall 2003, page 2
1940s
Context: Here, as usually in philosophy, the first difficulty is to see that the problem is difficult. If you say to a person untrained in philosophy, “How do you know I have two eyes?” he or she will reply, “What a silly question! I can see you have.” It is not to be supposed that, when our inquiry is finished, we shall have arrived at anything radically different from this unphilosophical position. What will have happened will be that we shall have come to see a complicated structure where we thought everything was simple, that we shall have become aware of the penumbra of uncertainty surrounding the situations which inspire no doubt, that we shall find doubt more frequently justified than we supposed, and that even the most plausible premisses will have shown themselves capable of yielding unplausible conclusions. The net result is to substitute articulate hesitation for inarticulate certainty.

1940s, Philosophy for Laymen (1946)
Context: The demand for certainty is one which is natural to man, but is nevertheless an intellectual vice. If you take your children for a picnic on a doubtful day, they will demand a dogmatic answer as to whether it will be fine or wet, and be disappointed in you when you cannot be sure. The same sort of assurance is demanded, in later life, of those who undertake to lead populations into the Promised Land. “Liquidate the capitalists and the survivors will enjoy eternal bliss.” “Exterminate the Jews and everyone will be virtuous.” “Kill the Croats and let the Serbs reign.” “Kill the Serbs and let the Croats reign.” These are samples of the slogans that have won wide popular acceptance in our time. Even a modicum of philosophy would make it impossible to accept such bloodthirsty nonsense. But so long as men are not trained to withhold judgment in the absence of evidence, they will be led astray by cocksure prophets, and it is likely that their leaders will be either ignorant fanatics or dishonest charlatans. To endure uncertainty is difficult, but so are most of the other virtues. For the learning of every virtue there is an appropriate discipline, and for the learning of suspended judgment the best discipline is philosophy.
But if philosophy is to serve a positive purpose, it must not teach mere skepticism, for, while the dogmatist is harmful, the skeptic is useless. Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or of ignorance.

Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.

Source: Modern Man in Search of a Soul (1933), p. 14
Context: Every interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text. An obscure dream, taken by itself, can rarely be interpreted with any certainty, so that I attach little importance to the interpretation of single dreams. With a series of dreams we can have more confidence in our interpretations, for the later dreams correct the mistakes we have made m handling those that went before. We are also better able, in a dream series, to recognize the important contents and basic themes.

Go Rin No Sho (1645), The Water Book
Context: You can win with certainty with the spirit of "one cut". It is difficult to attain this if you do not learn strategy well. If you train well in this Way, strategy will come from your heart and you will be able to win at will. You must train diligently.

Source: What is Property? (1840), Ch. I: "Method Pursued in this Work. The Idea of a Revolution"
Context: If I were asked to answer the following question: What is slavery? and I should answer in one word, It is murder, my meaning would be understood at once. No extended argument would be required to show that the power to take from a man his thought, his will, his personality, is a power of life and death; and that to enslave a man is to kill him. Why, then, to this other question: What is property! may I not likewise answer, It is robbery, without the certainty of being misunderstood; the second proposition being no other than a transformation of the first?
I undertake to discuss the vital principle of our government and our institutions, property: I am in my right. I may be mistaken in the conclusion which shall result from my investigations: I am in my right. I think best to place the last thought of my book first: still am I in my right.

History as an Art (1954), p. 9
1950s

page ?
Fanatacism Of Desperation

2. "Writing of One's Own" (pp. 17–18)
Liuyan [《流言》] (1968)

Original: (de) Mein Gott, fiel es mir mit Ungestüm ein, so bist du also. Es giebt Beweise für deine Existenz. Ich habe sie alle vergessen und habe keinen je verlangt, denn welche unge heuere Verpflichtung läge in deiner Gewißheit. Und doch, nun wird mirs gezeigt.
Source: The Notebooks of Malte Laurids Brigge (1910), p. 135

Revolution by Number

Source: Count Zero (1986), Ch. 2, Marly's sensory link conversation interview with Herr Virek.

Source: Mansfield Park

Source: Lit

Source: God's Problem: How the Bible Fails to Answer Our Most Important Question - Why We Suffer

Source: The Sense of an Ending

Source: Encounter

Source: Sputnik Sweetheart

Source: Erotism: Death and Sensuality

Source: The Kite Runner

Source: The Unbearable Lightness of Being

Source: Infinite Jest (1996)
Context: These worst mornings with cold floors and hot windows and merciless light—the soul’s certainty that the day will have to be not traversed but sort of climbed, vertically, and then that going to sleep again at the end of it will be like falling, again, off something tall and sheer.

Variant: I don't know anything with certainty, but seeing the stars makes me dream.
Source: Van Gogh's Starry Night Notebook

"Wide hats and narrow minds" https://books.google.com/books?id=-lWtVSZoqWkC&pg=PA776 New Scientist 8 March 1979, p. 777. Reprinted in The Panda's Thumb, p. 151 https://books.google.com/books?id=z0XY7Rg_lOwC&pg=PA151.
Source: The Panda's Thumb: More Reflections in Natural History

Source: The Silver Hand

Source: Winter's Tale

Source: Hidden Faces

Source: The Bridges of Madison County

Source: On the Prowl