Quotes about evolution

page 9

"Ricardo's Difficult Idea," in G. Cook (ed.), Freedom and Trade: The Economics and Politics of International Trade, Volume 2 (1998)

Concluding paragraph
Experiments in plant-hybridisation (1865)

"A hundred years of thinking about God" (1998)

Audio lectures, Hybridization and the Law (n. d.)

The Battle for Sanskrit (2016)

Source: Leonardo's Mountain of Clams and the Diet of Worms (1998) "Brotherhood by Inversion", p. 327

Source: The Human Comedy : As Devised and Directed by Mankind Itself (1937), Ch. 2

pg. 144
Main Currents Of Marxism (1978), Three Volume edition, Volume I, The Founders

" The evolution of adventure in literature and life or Will there ever be a good adventure novel about an astronaut? http://tuvalu.santafe.edu/~jdf/papers/adventure4.pdf".

Lovelock (1994)

Creation seminars (2003-2005), The dangers of evolution

Source: 1960s, Continuities in Cultural Evolution (1964), p. 31-32

Source: General System Theory (1968), 7. Some Aspects of System Theory in Biology, p. 166-167 as quoted in Lilienfeld (1978, pp. 7-8) and Alexander Laszlo and Stanley Krippner (1992) " Systems Theories: Their Origins, Foundations, and Development http://archive.syntonyquest.org/elcTree/resourcesPDFs/SystemsTheory.pdf" In: J.S. Jordan (Ed.), Systems Theories and A Priori Aspects of Perception. Amsterdam: Elsevier Science, 1998. Ch. 3, pp. 47-74.

Vol. VI, par. 191
Collected Papers (1931-1958)

Eduardo Porter, " Q&A: Thomas Piketty on the Wealth Divide http://economix.blogs.nytimes.com/2014/03/11/qa-thomas-piketty-on-the-wealth-divide/?_php=true&_type=blogs&_r=0," economix.blogs.nytimes.com, March 11, 2014.
In answer of the question: "Your book fits oddly into the canon of contemporary economics. It focuses not on growth and its determinants, but on how the spoils of growth are divided. In that sense, it reminds us of similar concerns in a book of similar title written 150 years ago: Karl Marx’s “Capital.” What parallels would you draw between the two?"

Revolution (2014)

Daniel Martin (1977)

Autobiography, part III http://gspauldino.com/part3.html, gspauldino.com

Bill Nye: Creationism Is Not Appropriate For Children http://youtube.com/watch?v=gHbYJfwFgOU on YouTube (23 August 2012)

"Dawkins attacks 'alien rubbish' taught in Muslim faith schools", Daily Mail (8 October 2011) http://www.dailymail.co.uk/news/article-2046715/Richard-Dawkins-attacks-alien-rubbish-taught-Muslim-faith-schools.html

Source: Systems theories (2006), p. 3.

Transcendence And Self-Transcendence (1970)

The Accidental Species: Misunderstandings of Human Evolution, by Henry Gee, p. 12

Unmasking the False Religion of Evolution (1996)

The World in Six Songs (2008)

Pop Internationalism (1996), Competitiveness: A Dangerous Obsession (1994)

Ilya Prigogine (1977) " The Nobel Prize in Chemistry 1977: Autobiography http://www.nobelprize.org/nobel_prizes/chemistry/laureates/1977/prigogine-autobio.html".

review of The Flying Sorcerers by David Gerrold and Larry Niven http://jamesdavisnicoll.com/review/exhibit-a, 2016
2010s

Source: Agendas, Alternatives, and Public Policies - (Second Edition), Chapter 10, Some Further Reflections, p. 226

God doesn't believe in atheists (2002)

ii., 76 a
Source: Isis Unveiled (1877), Volume II, Chapter VI

You Can Lead an Atheist to Evidence, But You Can't Make Him Think (2009)

Source: Just a Theory: Exploring the Nature of Science (2005), Chapter 2, “Just a Theory: What Scientists Do” (p. 38)

Source: Capitalism and Modern Social Theory (1971), pp. 15-16.

Dealing with the backlash against intelligent design
2004-04-14
http://www.designinference.com/documents/2004.04.Backlash.htm
2011-10-23, also published in [William A. (ed.), Dembski, Darwin's nemesis: Phillip Johnson and the intelligent design movement, 2006, InterVarsity Press, Downers Grove, Ill., 9780830828364, [BT1220.D28, 2006], 2005033144]
2000s

Source: Why Evolution is True (2009), p. 231

Source: The Causes of Evolution (1932), Ch. IV Natural Selection, pp. 103-104.

Transhumanism (1957)
Context: As a result of a thousand million years of evolution, the universe is becoming conscious of itself, able to understand something of its past history and its possible future. This cosmic self-awareness is being realized in one tiny fragment of the universe — in a few of us human beings. Perhaps it has been realized elsewhere too, through the evolution of conscious living creatures on the planets of other stars. But on this our planet, it has never happened before.

Transhumanism (1957)
Context: The personality may grievously fail in attaining any real wholeness. One thing is certain, that the well-developed, well-integrated personality is the highest product of evolution, the fullest realization we know of in the universe.

Academy of Achievement interview (1991)
Context: I judge things from an evolutionary perspective — "How does this serve and contribute to the process of our own evolution?" — rather than think of good and evil in moral terms. I see the triumph of good over evil as a manifestation of the error-correcting process of evolution.

The New Divinity (1964)
Context: The entire cosmos is made out of one and the same world-stuff, operated by the same energy as we ourselves. "Mind" and "matter" appears as two aspects of our unitary mind-bodies. There is no separate supernatural realm: all phenomena are part of one natural process of evolution. There is no basic cleavage between science and religion; they are both organs of evolving humanity.

Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Power operates only destructively, bent always on forcing every manifestation of life into the straitjacket of its laws. Its intellectual form of expression is dead dogma, its physical form brute force. And this unintelligence of its objectives sets its stamp on its supporters also and renders them stupid and brutal, even when they were originally endowed with the best of talents. One who is constantly striving to force everything into a mechanical order at last becomes a machine himself and loses all human feeling.
It was from the understanding of this that modern Anarchism was born and now draws its moral force. Only freedom can inspire men to great things and bring about social and political transformations. The art of ruling men has never been the art of educating men and inspiring them to a new shaping of their lives. Dreary compulsion has at its command only lifeless drill, which smothers any vital initiative at its birth and can bring forth only subjects, not free men. Freedom is the very essence of life, the impelling force in all intellectual and social development, the creator of every new outlook for the future of mankind. The liberation of man from economic exploitation and from intellectual and political oppression, which finds its finest expression in the world-philosophy of Anarchism, is the first prerequisite for the evolution of a higher social culture and a new humanity.

Founding Address (1876), Some Characteristics of the American Ethical Movement (1925)
Context: Spiritual evolution is the progressive advance of mankind toward a state of things in which the light of ethical perfection shall be reflected from the face of human society; that is, in which all men shall live and move and have their being in mutually promoting the highest life of each and all. It means that the object of social reformation shall not be a mere change in the conditions under which men live, but a change in human nature itself. It means that we shall look forward consciously to the breaking forth of new powers in ourselves, to the release, through our own efforts, of capacities dimly latent in us.

(p. 8)
The Greatest Show on Earth: The Evidence for Evolution (2009)
Context: Evolution is a fact. Beyond reasonable doubt, beyond serious doubt, beyond sane, informed, intelligent doubt, beyond doubt evolution is a fact. The evidence for evolution is at least as strong as the evidence for the Holocaust, even allowing for eye witnesses to the Holocaust. It is the plain truth that we are cousins of chimpanzees, somewhat more distant cousins of monkeys, more distant cousins still of aardvarks and manatees, yet more distant cousins of bananas and turnips... continue the list as long as desired.

Mutual Aid: A Factor of Evolution (1902)
Context: Mutual aid, even though it may represent one of the factors of evolution, covers nevertheless one aspect only of human relations; that by the side of this current, powerful though it may be, there is, and always has been, the other current — the self-assertion of the individual, not only in its efforts to attain personal or caste superiority, economical, political, and spiritual, but also in its much more important although less evident function of breaking through the bonds, always prone to become crystallized, which the tribe, the village community, the city, and the State impose upon the individual. In other words, there is the self-assertion of the individual taken as a progressive element.
It is evident that no review of evolution can be complete, unless these two dominant currents are analyzed. However, the self-assertion of the individual or of groups of individuals, their struggles for superiority, and the conflicts which resulted therefrom, have already been analyzed, described, and glorified from time immemorial. In fact, up to the present time, this current alone has received attention from the epical poet, the annalist, the historian, and the sociologist. History, such as it has hitherto been written, is almost entirely a description of the ways and means by which theocracy, military power, autocracy, and, later on, the richer classes' rule have been promoted, established, and maintained.

Science and Spirit interview (2004)
Context: The people who are truly bothered by God-concepts and find them stupid or ignorant or pathological are those like Richard Dawkins who just can't even imagine anybody having such concepts. That view is almost like homophobia — it's not open and pluralistic. I'm much more interested in helping people engage in this story of evolution. If they do that with theistic language, that's great.

The Education of Henry Adams (1907)
Context: What worried Adams was not the commonplace; it was, as usual, his own education. Grant fretted and irritated him, like the Terebratula, as a defiance of first principles. He had no right to exist. He should have been extinct for ages. The idea that, as society grew older, it grew one-sided, upset evolution, and made of education a fraud. That, two thousand years after Alexander the Great and Julius Caesar, a man like Grant should be called — and should actually and truly be — the highest product of the most advanced evolution, made evolution ludicrous. One must be as commonplace as Grant's own commonplaces to maintain such an absurdity. The progress of evolution from President Washington to President Grant, was alone evidence enough to upset Darwin.

1960s, Operating Manual for Spaceship Earth (1963)
Context: Take the initiative. Go to work, and above all co-operate and don't hold back on one another or try to gain at the expense of another. Any success in such lopsidedness will be increasingly short-lived. These are the synergetic rules that evolution is employing and trying to make clear to us. They are not man-made laws. They are the infinitely accommodative laws of the intellectual integrity governing universe.

Science and the Unseen World (1929)
Context: Our story of evolution ended with a stirring in the brain-organ of the latest of Nature's experiments; but that stirring of consciousness transmutes the whole story and gives meaning to its symbolism. Symbolically it is the end, but looking behind the symbolism it is the beginning.<!--III, p.38

This is one of the earliest known uses of the term "Lies, Damned Lies, and Statistics" which is often attributed to Mark Twain, who in his Autobiography (1924) in a passage probably written in Florence in 1904, attributes it to Benjamin Disraeli, perhaps because he thought him "The Wise Statesman" Courtney referred to. An even earlier incident has recently been located, in which Mrs Andrew Crosse (Cornelia Augusta Hewitt Crosse) states in "Old Memories Interviewed" (1892):
To My Fellow-Disciples at Saratoga Springs (1895)
Context: What a jolly awakening there will be some few years hence, when the inevitable argument of experience will show us a nation contradicting itself through the voices of its chosen representatives! The stupidest politician will sit up, rubbing his eyes. After all, facts are facts, and although we may quote one to another with a chuckle the words of the Wise Statesman, "Lies — damned lies — and statistics," still there are some easy figures the simplest must understand, and the astutest cannot wriggle out of. So we may be led to the serious consideration of change by the evolution of materials of conviction which those who run may read, though some who read may wish to run away from them.

Source: Infinite in All Directions (1988), Ch. 1 : In Praise of Diversity
Context: There is no easy solution to the conflict between fundamentalist Christian dogma and the facts of biological evolution. I am not saying that the conflict could have been altogether avoided. I am saying only that the conflict was made more bitter and more damaging, both to religion and to science, by the dogmatic and self-righteousness of scientists. What was needed was a little more human charity, a little more willingness to listen rather than to lay down the law, a little more humility. Scientists stand in need of these Christian virtues just as much as preachers do.

Dune Genesis (1980)
Context: In the beginning I was just as ready as anyone to fall into step, to seek out the guilty and to punish the sinners, even to become a leader. Nothing, I felt, would give me more gratification than riding the steed of yellow journalism into crusade, doing the book that would right the old wrongs.
Reevaluation raised haunting questions. I now believe that evolution, or deevolution, never ends short of death, that no society has ever achieved an absolute pinnacle, that all humans are not created equal. In fact, I believe attempts to create some abstract equalization create a morass of injustices that rebound on the equalizers. Equal justice and equal opportunity are ideals we should seek, but we should recognize that humans administer the ideals and that humans do not have equal ability.

Source: Locksley Hall Sixty Years After (1886), Line 198

Source: Locksley Hall Sixty Years After (1886), Line 200

The Paris Review interview (1963)
Context: I do believe in this evolution of consciousness as the only thing which we can embark on, or in fact, willy-nilly, are embarked on; and along with that will go the spiritual discoveries and, I feel, the inexhaustible wonder that one feels, that opens more and more the more you know. It’s simply that this increasing knowledge constantly enlarges your kingdom and the capacity for admiring and loving the universe.

The Syntax of Sorcery (2012)
Context: I'll say this much: virtually every advancement made by our species since civilization first peeked out of its nest of stone has been initiated by lone individuals, mavericks who more often than not were ignored, mocked, or viciously persecuted by society and its institutions. Society in general maintains such a vested interest in its cozy habits and solidified belief systems that it had rather die – or kill – than entertain change. Consider how threatened religious fundamentalists of all faiths remain to this day by science in general and Darwin in particular.
Cultural institutions by and large share one primary objective: herd control. Even when ostensibly benign, their propensity for manipulation, compartmentalization, standardization and suppression of potentially disruptive behavior or ideas, has served to freeze the evolution of consciousness practically in its tracks. In technological development, in production of material goods and creature comforts, we've challenged the very gods, but psychologically, emotionally, we're scarcely more than chimpanzees with bulldozers, baboons with big bombs.

Our Mathematical Universe: My Quest for the Ultimate Nature of Reality (2014)
Context: Evolution endowed us with intuition only for those aspects of physics that had survival value for our distant ancestors, such as the parabolic orbits of flying rocks (explaining our penchant for baseball). A cavewoman thinking too hard about what matter is ultimately made of might fail to notice the tiger sneaking up behind and get cleaned right out of the gene pool. Darwin’s theory thus makes the testable prediction that whenever we use technology to glimpse reality beyond the human scale, our evolved intuition should break down. We’ve repeatedly tested this prediction, and the results overwhelmingly support Darwin. At high speeds, Einstein realized that time slows down, and curmudgeons on the Swedish Nobel committee found this so weird that they refused to give him the Nobel Prize for his relativity theory. At low temperatures, liquid helium can flow upward. At high temperatures, colliding particles change identity; to me, an electron colliding with a positron and turning into a Z-boson feels about as intuitive as two colliding cars turning into a cruise ship. On microscopic scales, particles schizophrenically appear in two places at once, leading to the quantum conundrums mentioned above. On astronomically large scales… weirdness strikes again: if you intuitively understand all aspects of black holes [then you] should immediately put down this book and publish your findings before someone scoops you on the Nobel Prize for quantum gravity… [also, ] the leading theory for what happened [in the early universe] suggests that space isn’t merely really really big, but actually infinite, containing infinitely many exact copies of you, and even more near-copies living out every possible variant of your life in two different types of parallel universes.

Academy of Achievement interview (1991)
Context: The idea of being constructive, creative, positive, in trying to bring out the best in one's own self and the best in others follows from what I've just been saying. Again, I repeat my belief in us, in ourselves, as the product of the process of evolution, and part of the process itself. I think of evolution as an error-making and error-correcting process, and we are constantly learning from experience. It's the need to dedicate one's self in that way, to one's own self, and to choose an activity or life that is of value not only to yourself but to others as well.

Academy of Achievement interview (1991)
Context: I speak about universal evolution and teleological evolution, because I think the process of evolution reflects the wisdom of nature. I see the need for wisdom to become operative. We need to try to put all of these things together in what I call an evolutionary philosophy of our time.

"Notes about Music" (29 March 1946) also quoted in Ramblin' Man: The Life and Times of Woody Guthrie (2004) by Ed Cray
Context: No matter how bad the wicked world has hurt you, in the long run, there is something gained, and it is all for the best … The note of hope is the only note that can help us or save us from falling to the bottom of the heap of evolution, because, largely, about all a human being is, anyway, is just a hoping machine, a working machine, and any song that says, the pleasures I have seen in all of my trouble, are the things I never can get — don't worry — the human race will sing this way as long as there is a human to race.
The human race is a pretty old place.

The Development Hypothesis (1852)
Context: Those who cavalierly reject the Theory of Evolution, as not adequately supported by facts, seem quite to forget that their own theory is supported by no facts at all. Like the majority of men who are born to a given belief, they demand the most rigorous proof of any adverse belief, but assume that their own needs none.

Invited talk, delivered at the joint Indo-US Workshop on System of Systems Engineering http://www.bvinst.edu/gomatam/pub-2009-02.pdf, IIT-Kanpur, October 26-28, 2009.
Context: The Schrödinger equation, which is at the heart of quantum theory, is applicable in principle to both microscopic and macroscopic regimes. Thus, it would seem that we already have in hand a non-classical theory of macroscopic dynamics, if only we can apply the Schrödinger equation to the macroscopic realm. However, this possibility has been largely ignored in the literature because the current statistical interpretation of quantum mechanics presumes the classicality of the observed macroscopic world to start with. But the Schrödinger equation does not support this presumption. The state of superposition never collapses under Schrödinger evolution.

The Architecture of Theories (1891)
Context: Of the fifty or hundred systems of philosophy that have been advanced at different times of the world's history, perhaps the larger number have been, not so much results of historical evolution, as happy thoughts which have accidently occurred to their authors. An idea which has been found interesting and fruitful has been adopted, developed, and forced to yield explanations of all sorts of phenomena. … The remaining systems of philosophy have been of the nature of reforms, sometimes amounting to radical revolutions, suggested by certain difficulties which have been found to beset systems previouslv in vogue; and such ought certainly to be in large part the motive of any new theory. … When a man is about to build a house, what a power of thinking he has to do, before he can safely break ground! With what pains he has to excogitate the precise wants that are to be supplied. What a study to ascertain the most available and suitable materials, to determine the mode of construction to which those materials are best adapted, and to answer a hundred such questions! Now without riding the metaphor too far, I think we may safely say that the studies preliminary to the construction of a great theory should be at least as deliberate and thorough as those that are preliminary to the building of a dwelling-house.

The Architecture of Theories (1891)
Context: The only possible way of accounting for the laws of nature and for uniformity in general is to suppose them results of evolution. This supposes them not to be absolute, not to be obeyed precisely. It makes an element of indeterminacy, spontaneity, or absolute chance in nature. Just as, when we attempt to verify any physical law, we find our observations cannot be precisely satisfied by it, and rightly attribute the discrepancy to errors of observation, so we must suppose far more minute discrepancies to exist owing to the imperfect cogency of the law itself, to a certain swerving of the facts from any definite formula.

Source: Discourses (1967), Vol. III, Ch. 1 : The Avatar, p. 11.
Context: CONSCIOUSLY or unconsciously, every living creature seeks one thing. In the lower forms of life and in less advanced human beings, the quest is unconscious; in advanced human beings, it is conscious. The object of the quest is called by many names — happiness, peace, freedom, truth, love, perfection, Self-realisation, God-realisation, union with God. Essentially, it is a search for all of these, but in a special way. Everyone has moments of happiness, glimpses of truth, fleeting experiences of union with God; what they want is to make them permanent. They want to establish an abiding reality in the midst of constant change.
It is a natural desire, based fundamentally on a memory, dim or clear as the individual’s evolution may be low or high, of his essential unity with God; for, every living thing is a partial manifestation of God, conditioned only by its lack of knowledge of its own true nature. The whole of evolution, in fact, is an evolution from unconscious divinity to conscious divinity, in which God Himself, essentially eternal and unchangeable, assumes an infinite variety of forms, enjoys an infinite variety of experiences and transcends an infinite variety of self-imposed limitations. Evolution from the standpoint of the Creator is a divine sport, in which the Unconditioned tests the infinitude of His absolute knowledge, power and bliss in the midst of all conditions. But evolution from the standpoint of the creature, with his limited knowledge, limited power, limited capacity for enjoying bliss, is an epic of alternating rest and struggle, joy and sorrow, love and hate, until, in the perfected man, God balances the pairs of opposites and transcends duality. Then creature and Creator recognise themselves as one; changelessness is established in the midst of change, eternity is experienced in the midst of time. God knows Himself as God, unchangeable in essence, infinite in manifestation, ever experiencing the supreme bliss of Self-realisation in continually fresh awareness of Himself by Himself.
This realisation must and does take place only in the midst of life, for it is only in the midst of life that limitation can be experienced and transcended, and that subsequent freedom from limitation can be enjoyed.

Source: Seraphita (1835), Ch. 2: Seraphita.
Context: If we study Nature attentively in its great evolutions as in its minutest works, we cannot fail to recognize the possibility of enchantment — giving to that word its exact significance. Man does not create forces; he employs the only force that exists and which includes all others, namely Motion, the breath incomprehensible of the sovereign Maker of the universe.

As quoted in Omnipotence and Other Theological Mistakes by Charles Hartshorne (1984)
Context: Appealing to his [Einstein's] way of expressing himself in theological terms, I said: If God had wanted to put everything into the universe from the beginning, He would have created a universe without change, without organisms and evolution, and without man and man's experience of change. But he seems to have thought that a live universe with events unexpected even by Himself would be more interesting than a dead one.

§ I
1910s, At the Feet of the Master (1911)
Context: In all the world there are only two kinds of people — those who know, and those who do not know; and this knowledge is the thing which matters. What religion a man holds, to what race he belongs — these things are not important; the really important thing is this knowledge — the knowledge of God's plan for men. For God has a plan, and that plan is evolution. When once a man has seen that and really knows it, he cannot help working for it and making himself one with it, because it is so glorious, so beautiful. So, because he knows, he is on God's side, standing for good and resisting evil, working for evolution and not for selfishness.
If he is on God's side he is one of us, and it does not matter in the least whether he calls himself a Hindu or a Buddhist, a Christian or a Muhammadan, whether he is an Indian or an Englishman, a Chinaman or a Russian. Those who are on His side know why they are here and what they should do, and they are trying to do it; all the others do not yet know what they should do, and so they often act foolishly, and try to invent ways for themselves which they think will be pleasant for themselves, not understanding that all are one, and that therefore only what the One wills can ever be really pleasant for any one. They are following the unreal instead of the real. Until they learn to distinguish between these two, they have not ranged themselves on God's side, and so this discrimination is the first step.
But even when the choice is made, you must still remember that of the real and the unreal there are many varieties; and discrimination must still be made between the right and the wrong, the important and the unimportant, the useful and the useless, the true and the false, the selfish and the unselfish.

"Political Correctness: Robert Bly and Philip Larkin" (1997)
Context: Viewed at its grandest, P. C. is an attempt to accelerate evolution. To speak truthfully, while that's still okay, everybody is a racist or has racial prejudices. This is because human beings tend to like the similar, the familiar, the familial. Again, I say, I am a racist. I am not as racist as my parents. My children will not be as racist as I am. Freedom from racial prejudice is what we hope for down the line. Impatient with this hope, this process, P. C. seeks to get things done right now. In a generation or at the snap of a finger, you can simply announce yourself to be purged of these atavisms.

As quoted in The Enjoyment of Music : An Introduction to Perceptive Listening‎ (1955) by Joseph Machlis; also The Vintage Guide to Classical Music (1992) by Jan Swafford

Context: We're confronted all the time with evolving viruses and bacteria. The Red Queen really rules the biological world, and we have to keep running just to keep up pace with the changing microorganisms. Yet policymakers and the public deny vaccination, and evolution itself, and question the value of biomedical research. Maybe they don't believe in evolution, but the microorganisms trying to kill us are taking full advantage of it.

Source: The Causes of Evolution (1932), Ch. V What is Fitness?, p. 150.

Transhumanism (1957)
Context: The new understanding of the universe has come about through the new knowledge amassed in the last hundred years — by psychologists, biologists, and other scientists, by archaeologists, anthropologists, and historians. It has defined man's responsibility and destiny — to be an agent for the rest of the world in the job of realizing its inherent potentialities as fully as possible.
It is as if man had been suddenly appointed managing director of the biggest business of all, the business of evolution — appointed without being asked if he wanted it, and without proper warning and preparation. What is more, he can't refuse the job. Whether he wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining the future direction of evolution on this earth. That is his inescapable destiny, and the sooner he realizes it and starts believing in it, the better for all concerned.

OSCON 2002
Context: Now, here's the thing you've got to remember. You've got to see this. This is the point. (And Jack Valenti misses this.) Here's the point: Never has it been more controlled ever. Take the addition, the changes, the copyrights turn, take the changes to copyrights scope, put it against the background of an extraordinarily concentrated structure of media, and you produce the fact that never in our history have fewer people controlled more of the evolution of our culture. Never.

Source: Liber Null & Psychonaut (1987), p. 88
Context: The first aeon comes out of the mists of time. It was an age of Shamanism and Magic when the rulers of men had a firm grasp on the psychic forces. Such forces conferred a high survival value on puny naked man living in intimate communion with the dangers of a hostile environment. This form of consciousness has left its mark in the various underground traditions of witchcraft and sorcery. It has also survived in the hands of several aboriginal cultures in which the powers were used to enforce social conformity.
The second Pagan aeon arose with a more settled way of life as agriculture and city dwelling began. As more complex forms of thought arose and men moved further away from nature, the knowledge of psychic forces became confused. Gods, spirits, and superstition uneasily filled the gaps created by loss of natural knowledge and man's expanding awareness of his own mind.
The third, or Monotheistic, aeon arose inside of the pagan civilizations and swept their fold form of consciousness away. The experiment begun once in Egypt but failed. It really came into its own with Judaism and later with Christianity and Islam, which were offshoots of this. In the East, Buddhism was the form it took. In the monotheistic aeon men worshiped a singular, idealized form of themselves.
The Atheistic aeon arose within Western monotheistic cultures and began to spread throughout the world, although the process is far from complete. It is far from being a mere negation of monotheistic ideas. It contains the radical and positive notions that the universe can be understood and manipulated by careful observation of the behavior of material things. The existence of spiritual beings is considered to be a question without any real meaning. Men look toward their emotional experience as the only ground of meaning.
Now some cultures have remained in one aeon while others have swept forward, but most have never completely freed themselves of the residues of the past. Thus sorcery tainted pagan civilizations and even our own. Paganism taints Catholicism, and Protestantism... There are signs that a fifth aeon is developing exactly where it my be expected — within the leading sections of the foremost atheist cultures.
The evolution of consciousness is cyclic in the form of an upward spiral. The fifth aeon represents a return to the consciousness of the first aeon but in a higher form.
Chaoist philosophy will again become a dominant intellectual and moral force. Psychic powers will increasingly be looked to for solutions to man's problems. A series of general and specific prophecies may be extrapolated from current trends to show how this will come about.

Elvis and Gladys (1985), Epilogue, p. 330
Context: Elvis' quest led him through the study of all religions from Judaism to Buddhism and the teachings of theosophy with its belief in pantheistic evolution, reincarnation, the mystic the psychic, the spiritual, and the occult — in short, all the Aladdin lamps that lit up the 1960s. But before we roll about with laughter at the spectacle of this young many from the Bible Belt, raised on fundamentalism and comics, though apparently already well versed in polypharmacy — struggling to master the Wisdom of the East, we might pause a moment to note the names of George Bernard Shaw, Louis Lumière, Thomas Edison, Yeats, Havelock Ellis, Maeterlinck, the educator Rudolf Steiner, Krishnamurti, and Gandhi, all of whom had been influenced by or involved in theosophy at one time or another and would, not doubt, have welcomed Elvis with open arms as a fellow traveler in the belief that magic is inherent in us all.

On Literature, Revolution, Entropy and Other Matters (1923)
Context: When the flaming, seething sphere (in science, religion, social life, art) cools, the fiery magma becomes coated with dogma—a rigid, ossified, motionless crust. Dogmatization in science, religion, social life, or art is the entropy of thought. What has become dogma no longer burns; it only gives off warmth — it is tepid, it is cool. Instead of the Sermon on the Mount, under the scorching sun, to up-raised arms and sobbing people, there is drowsy prayer in a magnificent abbey. Instead of Galileo's "But still, it turns!" there are dispassionate computations in a well-heated room in an observatory. On the Galileos, the epigones build their own structures, slowly, bit by bit, like corals. This is the path of evolution — until a new heresy explodes the crush of dogma and all the edifices of the most enduring stone which have been raised upon it.
Explosions are not very comfortable. And therefore the exploders, the heretics, are justly exterminated by fire, by axes, by words. To every today, to every evolution, to the laborious, slow, useful, most useful, creative, coral-building work, heretics are a threat. Stupidly, recklessly, they burst into today from tomorrow; they are romantics.

World Design Science Decade 1965-1975 Phase I (1965), Document 3 : Comprehensive Thinking, "Venus Proximity Day", p. 33 http://challenge.bfi.org/sites/challenge.bfi.org/files/pdf_files/wdsd_phase1_doc3.pdf
1960s
Context: One of my working assumptions which has been proven successful so often as seemingly to qualify it as a reliable tenet is that A problem adequately stated is a problem solved theoretically and immediately, and therefore subsequently to be solved, realistically. Others have probably stated the principle in many ways. The assumption is that the inevitability of a solution's realization is inherent in the interaction of human intellect and the constantly transformative evolution of physical universe. At first the, only subconsciously apprehended, approaching confluences of complex events make themselves known intuitively within the intellectual weather. Then comes a gradually awakening consciousness of the presence of new families of differentiating-out challenging concepts of every day prominence. It is with these randomly patterning families of separate concepts that evolution is about to deal integratively. As a now specific unitary problem it may be disposed of effectively when and if that unified problem becomes "adequately stated" and thereby comprehensibly solvable.

The New Divinity (1964)
Context: Evolution is a process, of which we are products, and in which we are active agents. There is no finality about the process, and no automatic or unified progress; but much improvement has occurred in the past, and there could be much further improvement in the future (though there is also the possibility of future failure and regression). Thus the central long-term concern of religion must be to promote further evolutionary improvement and to realise new possibilities; and this means greater fulfilment by more human individuals and fuller achievement by more human societies.

Source: The Sacred Depths of Nature (1998), p. 174
Context: Humans need stories — grand compelling stories — that help to orient us in our lives in the cosmos. The Epic of Evolution is such a story, beautifully suited to anchor our search for planetary consensus, telling us of our nature, our place, our context. Moreover, responses to this story — what we are calling religious naturalism — can yield deep and abiding spiritual experiences. And then, after that, we need other stories as well, human-centered stories, a mythos that embodies our ideals and our passions. This mythos comes to us, often in experiences called revelation, from the sages and the artists of past and present times.

Opera and Humour (1991)
Context: The mind of man, though perhaps the most splendid achievement of evolution, is not, surely, that answer to every problem of the universe. Hamlet suffers, but the Gravediggers go right on with their silly quibbles.

Source: The Causes of Evolution (1932), Ch. V What is Fitness?, pp. 158-159.
Context: I have given my reasons for thinking that we can probably explain evolution in terms of the capacity for variation of individual organisms, and the selection exercised on them by their environment....
The most obvious alternative to this view is to hold that evolution has throughout been guided by divine power. There are two objections to this hypothesis. Most lines of descent end in extinction, and commonly the end is reached by a number of different lines evolving in parallel. This does not suggest the work of an intelligent designer, still less of an all mighty one. But the moral objection is perhaps more serious. A very large number of originally free-living Crustacea, worms, and so on, have evolved into parasites. In doing so they have lost, to a greater or less extent, their legs, eyes, and brains, and have become in many cases the course of considerable and prolonged pain to other animals and to man. If we are going to take an ethical point of view at all (and we must do so when discussing theological questions), we are, I think, bound to place this loss of faculties coupled with increased infliction of suffering in the same class as moral breakdown in a human being, which can often be traced to genetical causes. To put the matter in a more concrete way, Blake expressed some doubt as to whether God had made the tiger. But the tiger is in many ways an admirable animal. We have now to ask whether God made the tapeworm. And it is questionable whether an affirmative answer fits in either with what we know about the process of evolution or what many of us believe about the moral perfection of God.

The New Divinity (1964)
Context: This earth is one of the rare spots in the cosmos where mind has flowered. Man is a product of nearly three billion years of evolution, in whose person the evolutionary process has at last become conscious of itself and its possibilities. Whether he likes it or not, he is responsible for the whole further evolution of our planet.

Source: On Aggression (1963), Ch. XII : On the Virtue of Scientific Humility
Context: We are the highest achievement reached so far by the great constructors of evolution. We are their "latest" but certainly not their last word. The scientist must not regard anything as absolute, not even the laws of pure reason. He must remain aware of the great fact, discovered by Heraclitus, that nothing whatever really remains the same even for one moment, but that everything is perpetually changing. To regard man, the most ephemeral and rapidly evolving of all species, as the final and unsurpassable achievement of creation, especially at his present-day particularly dangerous and disagreeable stage of development, is certainly the most arrogant and dangerous of all untenable doctrines. If I thought of man as the final image of God, I should not know what to think of God. But when I consider that our ancestors, at a time fairly recent in relation to the earth's history, were perfectly ordinary apes, closely related to chimpanzees, I see a glimmer of hope. It does not require very great optimism to assume that from us human beings something better and higher may evolve. Far from seeing in man the irrevocable and unsurpassable image of God, I assert – more modestly and, I believe, in greater awe of the Creation and its infinite possibilities – that the long-sought missing link between animals and the really humane being is ourselves!

Kennedy's "focus on a more practical, more attainable peace, based not on a sudden revolution in human nature but on a gradual evolution of human institutions." was quoted by Barack Obama in his Nobel Prize acceptance speech.
1963, American University speech
Context: I am not referring to the absolute, infinite concept of peace and good will of which some fantasies and fanatics dream. I do not deny the value of hopes and dreams but we merely invite discouragement and incredulity by making that our only and immediate goal. Let us focus instead on a more practical, more attainable peace — based not on a sudden revolution in human nature but on a gradual evolution in human institutions — on a series of concrete actions and effective agreements which are in the interest of all concerned. There is no single, simple key to this peace — no grand or magic formula to be adopted by one or two powers. Genuine peace must be the product of many nations, the sum of many acts. It must be dynamic, not static, changing to meet the challenge of each new generation. For peace is a process — a way of solving problems.

Beautiful Minds (2010)
Context: I have this sense that we need to picture cosmology, the evolution of the universe in a whole new way. I'm probably not one that can achieve this new thinking but somebody will and I feel at the moment we're kind of waiting for it to happen. A bit like a pregnant pause. A bit like what happens when there's a snowfall, first snowfall of the year, when everything goes quiet and kind of waits. I feel we are in that kind of phase.

Passivity and Rebellion (29 de Agosto 1909), Punto Rojo, N° 3, , translated by Javier Sethness-Castro. http://blackrosefed.org/i-am-action-praxedis-guerrero/
Context: The quiescent ones raise an outcry calling themselves apostles of evolution, condemning everything that has any hint of rebelliousness; they appeal to fear and make pathetic patriotic calls; they resort to ignorance and go so far as to advise the people to let themselves be murdered and insulted during the next round of elections, to again and again peacefully exercise their right to vote, so that the tyrants mock them and assassinate them over and over. No mention of leaving the fetid corner, which they propose to improve by adding more and more filth, more and more cowardice.... True evolution that will improve of the lives of Mexicans, rather than their parasites, will come with the Revolution. The two complement each other, and the former cannot coexist with the anachronisms and subterfuges that the redeemers of passivity employ today. To evolve we must be free, and we cannot have freedom if we are not rebels, because no tyrant whatsoever has respected passive people. Never has a flock of sheep instilled the majesty of its harmless number upon the wolf that craftily devours them, caring for no right other than that of his teeth. We must arm ourselves, not using the useless vote that will always be worth only as much as a tyrant wants, but rather with effective and less naive weapons whose utilization will bring us ascendant evolution instead of the regressive one praised by pacifist activists. Passivity, never! Rebellion—now and always.

George Boole (1854), "Address at Cork" as cited in: R. H. Hutton, " Professor Boole http://books.google.com/books?id=pfMEAAAAQAAJ&pg=PA165," (1866), p. 165; Also cited in: Boole, George. Studies in Logic and Probability. 2002. Courier Dover Publications. p. 451
1850s
Context: Perhaps it is in the thought that there does exist an Intelligence and Will superior to our own,—that the evolution of the destinies of our species is not solely the product either of human waywardness or of human wisdom; perhaps, I say, it is in this thought, that the conception of humanity attains its truest dignity. When, therefore, I use this term, I would be understood to mean by it the human race, viewed in that mutual connexion and dependence which has been established, as I firmly believe, for the accomplishment of a purpose of the Divine mind... One eminent instance of that connexion and dependence to which I have referred is to be seen in the progression of the arts and sciences. Each generation as it passes away bequeaths to its successor not only its material works in stone and marble, in brass and iron, but also the truths which it has won, and the ideas which it has learned to conceive; its art, literature, science, and, to some extent, its spirit and morality. This perpetual transmission of the light of knowledge and civilisation has been compared to those torch-races of antiquity in which a lighted brand was transmitted from one runner to another until it reached the final goal. Thus, it has been said, do generations succeed each other, borrowing and conveying light, receiving the principles of knowledge, testing their truth, enlarging their application, adding to their number, and then transmitting them forward to coming generations

Mutual Aid: A Factor of Evolution (1902)
Context: In primitive Buddhism, in primitive Christianity, in the writings of some of the Mussulman teachers, in the early movements of the Reform, and especially in the ethical and philosophical movements of the last century and of our own times, the total abandonment of the idea of revenge, or of "due reward" — of good for good and evil for evil — is affirmed more and more vigorously. The higher conception of "no revenge for wrongs," and of freely giving more than one expects to receive from his neighbours, is proclaimed as being the real principle of morality — a principle superior to mere equivalence, equity, or justice, and more conducive to happiness. And man is appealed to to be guided in his acts, not merely by love, which is always personal, or at the best tribal, but by the perception of his oneness with each human being. In the practice of mutual aid, which we can retrace to the earliest beginnings of evolution, we thus find the positive and undoubted origin of our ethical conceptions; and we can affirm that in the ethical progress of man, mutual support — not mutual struggle — has had the leading part. In its wide extension, even at the present time, we also see the best guarantee of a still loftier evolution of our race.

Inside Information.
The Book on the Taboo Against Knowing Who You Are (1966)

Notes on the Banner of Peace (24 May 1939)
Context: I was asked to collect information where the symbols of our Banner of Peace could be found. It turned out that the symbol of the Holy Trinity has been scattered all over the world. This has been explained in various ways. Some say it means the past, present and future, bound by the ring of eternity. Others find it more palatable to explain it as religion, knowledge and art in the ring of Culture. Obviously there were various explanations already in the ancient times, but the symbol, the sign itself had become fixed all over the world. … You can find it on the ancient icon in Bar depicting St. Nicholas. The same is on the centuries-old image of St. Sergius. It is on the image of Holy Trinity. It is on the coat of arms of Samarkand. It is on ancient Ethiopian and Coptic antiquities. It is on Mongolian rocks. It is on Tibetan rings. The steed of happiness on the Himalayan Mountains passes bears the same flaming sign. It is on all the brooches of Lahuli, Ladakhi and Himalayan Mountains. It is on Buddhist banners. Going back to the Neolithic depths we can find the same sign in the ornaments decorating their pottery. … And that is why the symbol was chose for all uniting Banner as the symbol that has passed through centuries, more exactly — millennia. The symbol was not a mere decorating ornament all over, it bore a very special meaning. Collecting all its images together, we might prove that it is the most extensively spread and ancient one among all the symbols of mankind. No one can claim that it belongs but to one religion or is based on the only one folk-lore. It would be very beneficial to glance at the evolution of human consciousness in its variegated forms.

Academy of Achievement interview (1991)
Context: I am interested in a phase that I think we are entering. I call it "teleological evolution," evolution with a purpose. The idea of evolution by design, designing the future, anticipating the future. I think of the need for more wisdom in the world, to deal with the knowledge that we have. At one time we had wisdom, but little knowledge. Now we have a great deal of knowledge, but do we have enough wisdom to deal with that knowledge?

What then must we do? (1886)
Context: This new fraud is just like the old ones: its essence lies in substituting something external for the use of our own reason and conscience and that of our predecessors: in the Church teaching this external thing was revelation, in the scientific teaching it is observation. The trick played by this science is to destroy man's faith in reason and conscience by directing attention to the grossest deviations from the use of human reason and conscience, and having clothed the deception in a scientific theory, to assure them that by acquiring knowledge of external phenomena they will get to know indubitable facts which will reveal to them the law of man's life. And the mental demoralization consists in this, that coming to believe that things which should be decided by conscience and reason are decided by observation, these people lose their consciousness of good and evil and become incapable of understanding the expression and definitions of good and evil that have been formed by the whole preceding life of humanity. All this, in their jargon, is conditional and subjective. It must all be abandoned - they say - the truth cannot be understood by one's reason, for one may err, but there is another path which is infallible and almost mechanical: one must study facts. And facts must be studied on the basis of the scientists' science, that is, on the basis of two unfounded propositions: positivism and evolution which are put forward as indubitable truths. And the reigning science, with not less misleading solemnity than the Church, announces that the solution of all questions of life is only possible by the study of the facts of nature, and especially of organisms. A frivolous crowd of youths mastered by the novelty of this authority, which is as yet not merely not destroyed but not even touched by criticism, throws itself into the study of these facts of natural science as the sole path which, according to the assertions of the prevailing doctrine, can lead to the elucidation of the questions of life. But the further these disciples advance in this study the further and further are they removed not only from the possibility but even from the very thought of solving life's problems, and the more they become accustomed not so much to observe as to take on trust what they are told of the observations of others (to believe in cells, in protoplasm, in the fourth state of matter,1 &c.), the more and more does the form hide the contents from them; the more and more do they lose consciousness of good and evil and capacity to understand the expressions and definitions of good and evil worked out by the whole preceding life of humanity; the more and more do they adopt the specialized scientific jargon of conventional expressions which have no general human significance; the farther and farther do they wander among the debris of quite unilluminated observations; the more and more do they lose capacity not only to think independently but even to under-stand another man's fresh human thought lying outside their Talmud; and, what is most important, they pass their best years in growing unaccustomed to life, that is, to labour, and grow accustomed to consider their condition justified, while they become physically good-for-nothing parasites. And just like the theologians and the Talmudists they completely castrate their brains and become eunuchs of thought. And just like them, to the degree to which they become stupefied, they acquire a self-confidence which deprives them for ever of the possibility of returning to a simple clear and human way of thinking.

Source: Mendel's Principles of Heredity (1913), Chapter XV, p. 289.
Context: The concept of evolution as proceeding through the gradual transformation of masses of individuals by the accumulation of impalpable changes is one that the study of genetics shows immediately to be false. Once for all, that burden so gratuitously undertaken in ignorance of generic physiology by the evolutionists of the last century may be cast into oblivion. For the facts of heredity and variation unite to prove that genetic variation is a phenomenon of individuals.

Man's Rise to Civilization (1968)
Context: Social scientists of the past spoke glibly of an "agricultural revolution," a time during which human populations suddenly soared, cities were founded, and many trappings of civilization made their appearance.... The food-production revolution turns out to be a slow evolution, a long period of experimentation rather than a sudden explosion.

"Idealism in International Politics", Rectoral Address at Glasgow University (7 November, 1923).
Quoted in The Times, 8 November 1923, according to "Guarantee of Peace: The League of Nations in British Policy 1914-1925" by Peter J. Yearwood, pg 280
Context: Politically, economically and philosophically the motive of self-interest not only is but must... and ought to be the mainspring of human conduct... For as long a time as the records of history have been preserved human societies passed through a ceaseless process of evolution and adjustment. This process has sometimes been pacific, but more often it has resulted from warlike disturbance. The strength of different nations, measured in terms of arms, varies from century to century. The world continues to offer glittering prizes to those who have stout hearts and sharp swords; it is therefore extremely improbable that the experience of future ages will differ in any material respect from that which has happened since the twilight of the human race … it is for us who, in our history have proved ourselves a martial … people … to maintain in our own hands the adequate means for our own protection and … to march with heads erect and bright eyes along the road of our imperial destiny.

Videodrome commentary track
Context: Technology isn’t really effective, it doesn’t really expose its true meaning, I feel, until it has been incorporated into the human body. And most of it does, in some way or another. Electronics. People wear glasses. They wear hearing aids that are really little computers. They wear pacemakers. They have their intestines modified. It’s really quite incredible what we’ve been able to do to the human body and really take it some place that evolution on its own could not take it. Technology has really taken over evolution. We’ve seized control of evolution ourselves without really quite being conscious of it. It’s no longer the environment that affects change in the human body, it’s our minds, it’s our concepts, our technology that are doing that.

1900s, The Moral Equivalent of War (1906)
Context: The militarily-patriotic and the romantic-minded everywhere, and especially the professional military class, refuse to admit for a moment that war may be a transitory phenomenon in social evolution. The notion of a sheep's paradise like that revolts, they say, our higher imagination. Where then would be the steeps of life? If war had ever stopped, we should have to re-invent it, on this view, to redeem life from flat degeneration.
Reflective apologists for war at the present day all take it religiously. It is a sort of sacrament. It's profits are to the vanquished as well as to the victor; and quite apart from any question of profit, it is an absolute good, we are told, for it is human nature at its highest dynamic.

The Architecture of Theories (1891)
Context: The origin of things, considered not as leading to anything, but in itself, contains the idea of First, the end of things that of Second, the process mediating between them that of Third. A philosophy which emphasises the idea of the One, is generally a dualistic philosophy in which the conception of Second receives exaggerated attention: for this One (though of course involving the idea of First) is always the other of a manifold which is not one. The idea of the Many, because variety is arbitrariness and arbitrariness is repudiation of any Secondness, has for its principal component the conception of First. In psychology Feeling is First, Sense of reaction Second, General conception Third, or mediation. In biology, the idea of arbitrary sporting is First, heredity is Second, the process whereby the accidental characters become fixed is Third. Chance is First, Law is Second, the tendency to take habits is Third. Mind is First, Matter is Second, Evolution is Third.