Quotes about motion
A collection of quotes on the topic of motion, time, timing, use.
Quotes about motion


"Women’s Hero Journey : An Interview With Lois McMaster Bujold on Paladin of Souls by Alan Oak at WomenWriters.net (June 2009)

...What makes us such innate Copernicans?
Music, Mind, and Meaning (1981)

Allegories of the Sacred Laws (Legum allegoriae), Book I, §2; tr. C. D. Yonge, The works of Philo Judaeus (1854), Vol. 1, pp. 52–53.

Source: A General View of Positivism (1848, 1856), p. 153

Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 19

“Thus, supposing these motions which I attribute to the earth”
Preface Letter to Pope Paul III as quoted by Edwin Arthur Burtt in The Metaphysical Foundations of Modern Physical Science (1925)
De revolutionibus orbium coelestium (1543)
Context: When, therefore, I had long considered this uncertainty of traditional mathematics, it began to weary me that no more definite explanation of the movement of the world-machine established in our behalf by the best and most systematic builder of all, existed among the philosophers who had studied so exactly in other respects the minutest details in regard to the sphere. Wherefore I took upon myself the task of re-reading the books of all the philosophers which I could obtain, to seek out whether any one had ever conjectured that the motions of the spheres of the universe were other than they supposed who taught mathematics in the schools. And I found first, that, according to Cicero, Nicetas [assumed by modern editors to mean Hicetas] had thought the earth was moved. Then later I discovered, according to Plutarch, that certain others had held the same opinion.... When from this, therefore, I had conceived its possibility, I myself also began to meditate upon the mobility of the earth. And although the opinion seemed absurd, yet because I knew the liberty had been accorded to others before me of imagining whatsoever circles they pleased to explain the phenomena of the stars, I thought I also might readily be allowed to experiment whether, by supposing the earth to have some motion, stronger demonstrations than those of the others could be found as to the revolution of the celestial sphere. Thus, supposing these motions which I attribute to the earth later on in this book, I found at length by much and long observation, that if the motions of the other planets were added to the rotation of the earth and calculated as for the revolution of that planet, not only the phenomena of the others followed from this, but also it so bound together both the order and magnitude of all the planets and the spheres and the heaven itself, that in no single part could one thing be altered without confusion among the other parts and in all the universe. Hence for this reason in the course of this work I have followed this system.

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: But it is not to be conceived that mere mechanical causes could give birth to so many regular motions: since the Comets range over all parts of the heavens, in very eccentric orbits. For by that kind of motion they pass easily through the orbs of the Planets, and with great rapidity; and in their aphelions, where they move the slowest, and are detain'd the longest, they recede to the greatest distances from each other, and thence suffer the least disturbance from their mutual attractions.
Source: The Northern Farm: A Glorious Year on a Small Maine Farm

“Gravity explains the motions of the planets, but it cannot explain who sets the planets in motion.”

“I can calculate the motions of the heavenly bodies, but not the madness of the people.”
Such a statement is indicated as his response to a question regarding the financial fiasco known as the South Sea Bubble; the earliest mention of this famous anecdote appears to be from manuscripts of the Second Memorandum Book (1756) of Joseph Spence, first published in Anecdotes, Observations, and Characters, of Books and Men (1820) https://archive.org/details/anecdotesobserv00singgoog edited by in Samuel Weller Singer; a Lord Radnor is quoted as saying:
When Sir Isaac Newton was asked about the continuance of the rising of South Sea stock? — He answered, "that he could not calculate the madness of the people."
Variants:
I can calculate the motions of erratic bodies, but not the madness of a multitude.
As quoted in "Mammon and the Money Market", in The Church of England Quarterly Review (1850), p. 142 http://books.google.com/books?id=s_cDAAAAQAAJ&pg=PA142&dq=%22but+not+the+madness%22&hl=en&ei=nUtbTfuoCYG6ugPFi4n4DA&sa=X&oi=book_result&ct=book-preview-link&resnum=1&ved=0CCkQuwUwAA#v=onepage&q=%22but%20not%20the%20madness%22&f=false
I can calculate the motions of the heavenly bodies, but not the madness of people.
I can calculate the motions of heavenly bodies but not the madness of men.
I can calculate the movement of the stars, but not the madness of men.
Disputed

Vol. II, Ch. XVII, p. 351.
(Buch II) (1893)

As quoted by Frank Edward Manuel, The Religion of Isaac Newton (1977)

Jill Lepore, The Secret History of Wonder Woman (2014), p. 136.

“I ask at what part of its curved motion the moving cause will leave the thing moved and moveable.”
The Notebooks of Leonardo da Vinci (1883), XXI Letters. Personal Records. Dated Notes.

Bk. 3, chap. 4; as cited in: Moritz (1914, 240)
System of positive polity (1852)

Written in remarks to the 1714 Longitude committee; quoted in Longitude (1995) by Dava Sobel, p. 52 (i998 edition) ISBN 1-85702-571-7)
Board of Longitude

A note on this statement is included by Stillman Drake in his Galileo at Work, His Scientific Biography (1981): Galileo adhered to this position in his Dialogue at least as to the "integral bodies of the universe." by which he meant stars and planets, here called "parts of the universe." But he did not attempt to explain the planetary motions on any mechanical basis, nor does this argument from "best arrangement" have any bearing on inertial motion, which to Galileo was indifference to motion and rest and not a tendency to move, either circularly or straight.
Letter to Francesco Ingoli (1624)

I. Bernard Cohen's thesis: Galileo believed only circular (not straight line) motion may be conserved (perpetual), see The New Birth of Physics (1960).
Sagredo, Day Four, Stillman Drake translation (1974) pp.283-284
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)

Letter to Giovanni Battista Baliani (1639)

Miscellaneous Works and Correspondence (1832), Demonstration of the Rules relating to the Apparent Motion of the Fixed Stars upon account of the Motion of Light.

Preface to the 2004 edition of Dreams from My Father, p. x
2004

The Notebooks of Leonardo da Vinci (1883), XXI Letters. Personal Records. Dated Notes.

Author, Day Four, On the Motion of Projectiles, Stillman Drake translation (1974) p. 268
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), pp. 85-88

1790s, Discourse to the Theophilanthropists (1798)

Source: "Motion Study as an Increase of National Wealth," 1915, p. 96

Query 5
Opticks (1704)

Author, Day Four, Stillman Drake translation (1974) p. 269
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)

Query 31
Opticks (1704)

Callum Coats: Water Wizard
Viktor Schauberger: Our Senseless Toil (1934)

In an interview by the Brazilian magazine Veja (1993). Spielberg adds that so far he has not permitted his young son to watch some of his well-known movies (Jaws, the Indiana Jones series) because of the amount of blood and violence shown.

Source: Jack: Straight from the Gut (2001), Ch. 24.

“Motion at low Reynolds number is very majestic, slow, and regular.”
"Life at Low Reynolds Number" in the American Journal of Physics (January 1977)

Source: 1950's, Interview by William Wright, Summer 1950, pp. 139-140

Introduction http://www.rc.umd.edu/editions/frankenstein/1831v1/intro.html to the 1831 edition of Frankenstein

"Hypothesis explaining the Properties of Light" (1675)

Vol. I, Ch. 15, Section 1, pg. 416.
(Buch I) (1867)

"On Light And Other High Frequency Phenomena" A lecture delivered before the Franklin Institute, Philadelphia (24 February 1893), and before the National Electric Light Association, St. Louis (1 March 1893), published in The Electrical review (9 June 1893), p. Page 683; also in The Inventions, Researches And Writings of Nikola Tesla (1894)
“Questions don't change the truth, but they give it motion.”
Empire of Dreams (prose poetry, 1988)

Query 21
Opticks (1704)

The Notebooks of Leonardo Da Vinci (1938), XVII Flight

Breton's quote in the Introduction to the exhibition of Gorky's first show, Julien Levy Gallery, March 1945; as quoted in Arshile Gorky, – Goats on the roof, ed. by Matthew Spender, Ridinghouse, London, 2009, pp. 257-258
after 1930

“The motions of men must be such as suggest their dignity or their baseness.”
The Notebooks of Leonardo da Vinci (1883), IX The Practice of Painting

Source: Culture and Value (1980), p. 31e

Source: Striking Thoughts (2000), p. 42

The Notebooks of Leonardo da Vinci (1883), XI The Notes on Sculpture

"It Could Happen Here - And Did," http://books.google.com/books?id=SxkSdaCoHL8C&pg=PA295&dq=%22arthur+miller%22+%22panic+button%22&ei=E4VoR9-SMI34iwHf9LFo&ie=ISO-8859-1&sig=f0iKJxpOGjd5_Zs83QcNtAWLpH0 New York Times (30 April 1967); also in The Theater Essays of Arthur Miller (1996)

1859 letter to Eugène Boudin, June 3, 1859; as cited in Rodolphe Rapetti (1990) Monet, p. 11
Monet wrote Boudin this letter just after he visited the 1859 Salon.
1850 - 1870

Query 3
Opticks (1704)
Context: Are not the Rays of Light in passing by the edges and sides of Bodies, bent several times backwards and forwards, with a motion like that of an Eel? And do not the three Fringes of colour'd Light... arise from three such bendings?

“I do not define time, space, place, and motion, as being well known to all.”
Definitions - Scholium
Philosophiae Naturalis Principia Mathematica (1687)
Context: I do not define time, space, place, and motion, as being well known to all. Only I must observe, that the common people conceive those quantities under no other notions but from the relation they bear to sensible objects. And thence arise certain prejudices, for the removing of which it will be convenient to distinguish them into absolute and relative, true and apparent, mathematical and common.

Of dreams
The Notebooks of Leonardo da Vinci (1883), XX Humorous Writings
Context: Men will seem to see new destructions in the sky. The flames that fall from it will seem to rise in it and to fly from it with terror. They will hear every kind of animals speak in human language. They will instantaneously run in person in various parts of the world, without motion. They will see the greatest splendour in the midst of darkness. O! marvel of the human race! What madness has led you thus! You will speak with animals of every species and they with you in human speech. You will see yourself fall from great heights without any harm and torrents will accompany you, and will mingle with their rapid course.

Nobel lecture (11 December 1952) http://www.nobelprize.org/nobel_prizes/physics/laureates/1952/purcell-lecture.html
Context: I have not yet lost a feeling of wonder, and of delight, that this delicate motion should reside in all the things around us, revealing itself only to him who looks for it. I remember, in the winter of our first experiments, just seven years ago, looking on snow with new eyes. There the snow lay around my doorstep — great heaps of protons quietly precessing in the earth's magnetic field. To see the world for a moment as something rich and strange is the private reward of many a discovery.

1790s, Discourse to the Theophilanthropists (1798)
Context: As to that which is called nature, it is no other than the laws by which motion and action of every kind, with respect to unintelligible matter, is regulated. And when we speak of looking through nature up to nature's God, we speak philosophically the same rational language as when we speak of looking through human laws up to the power that ordained them.
God is the power of first cause, nature is the law, and matter is the subject acted upon.
But infidelity by ascribing every phenomenon to properties of matter, conceives a system for which it cannot account, and yet it pretends to demonstration. It reasons from what it sees on the surface of the earth, but it does not carry itself on the solar system existing by motion. It sees upon the surface a perpetual decomposition and recomposition of matter. It sees that an oak produces an acorn, an acorn an oak, a bird an egg, an egg a bird, and so on. In things of this kind it sees something which it calls a natural cause, but none of the causes it sees is the cause of that motion which preserves the solar system.

Author's Remarks.
Under the Banner of Heaven: A Story of Violent Faith (2003)
Context: I don't know what God is, or what God had in mind when the universe was set in motion. In fact, I don't know if God even exists, although I confess that I sometimes find myself praying in times of great fear, or despair, or astonishment at a display of unexpected beauty. There are some ten thousand religious sects — each with its own cosmology, each with its own answer for the meaning of life and death. Most assert that the other 9,999 not only have it completely wrong but are instruments of evil, besides. None of the ten thousand has yet persuaded me to make the requisite leap of faith. In the absence of conviction, I've come to terms with the fact that uncertainty is an inescapable corollary of life. An abundance of mystery is simply part of the bargain — which doesn't strike me as something to lament. Accepting the essential inscrutability of existence, in any case, is surely preferable to its opposite: capitulating to the tyranny of intransigent belief. And if I remain in the dark about our purpose here, and the meaning of eternity, I have nevertheless arrived at an understanding of a few modest truths: Most of us fear death. Most of us yearn to comprehend how we got here, and why — which is to say, most of us ache to know the love of our creator. And we will no doubt feel that ache, most of us, for as long as we happen to be alive.

Author, Third Day. Change of Position<!--p.153 [190]-->
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)
Context: My purpose is to set forth a very new science dealing with a very ancient subject. There is, in nature, perhaps nothing older than motion, concerning which the books written by philosophers are neither few nor small; nevertheless I have discovered by experiment some properties of it which are worth knowing and which have not hitherto been either observed or demonstrated. Some superficial observations have been made, as, for instance, that the free motion [naturalem motum] of a heavy falling body is continuously accelerated; but to just what extent this acceleration occurs has not yet been announced; for so far as I know, no one has yet pointed out that the distances traversed, during equal intervals of time, by a body falling from rest, stand to one another in the same ratio as the odd numbers beginning with unity.

“The universe is composed of matter, and, as a system, is sustained by motion.”
1790s, Discourse to the Theophilanthropists (1798)
Context: The universe is composed of matter, and, as a system, is sustained by motion. Motion is not a property of matter, and without this motion the solar system could not exist. Were motion a property of matter, that undiscovered and undiscoverable thing, called perpetual motion, would establish itself. It is because motion is not a property of matter, that perpetual motion is an impossibility in the hand of every being, but that of the Creator of motion. When the pretenders to Atheism can produce perpetual motion, and not till then, they may expect to be credited.

Query 28 : Are not all Hypotheses erroneous in which Light is supposed to consist of Pression or Motion propagated through a fluid medium?
Opticks (1704)
Context: To make way for the regular and lasting Motions of the Planets and Comets, it's necessary to empty the Heavens of all Matter, except perhaps some very thin Vapours, Steams or Effluvia, arising from the Atmospheres of the Earth, Planets and Comets, and from such an exceedingly rare Æthereal Medium … A dense Fluid can be of no use for explaining the Phænomena of Nature, the Motions of the Planets and Comets being better explain'd without it. It serves only to disturb and retard the Motions of those great Bodies, and make the frame of Nature languish: And in the Pores of Bodies, it serves only to stop the vibrating Motions of their Parts, wherein their Heat and Activity consists. And as it is of no use, and hinders the Operations of Nature, and makes her languish, so there is no evidence for its Existence, and therefore it ought to be rejected. And if it be rejected, the Hypotheses that Light consists in Pression or Motion propagated through such a Medium, are rejected with it.
And for rejecting such a Medium, we have the authority of those the oldest and most celebrated philosophers of ancient Greece and Phoenicia, who made a vacuum and atoms and the gravity of atoms the first principles of their philosophy, tacitly attributing Gravity to some other Cause than dense Matter. Later Philosophers banish the Consideration of such a Cause out of natural Philosophy, feigning Hypotheses for explaining all things mechanically, and referring other Causes to Metaphysicks: Whereas the main Business of natural Philosophy is to argue from Phenomena without feigning Hypotheses, and to deduce Causes from Effects, till we come to the very first Cause, which certainly is not mechanical.

Source: Lectures on Quantum Mechanics (2012, 2nd ed. 2015), Ch. 1: Historical Introduction

The Notebooks of Leonardo da Vinci (1883), XIV Anatomy, Zoology and Physiology