Quotes about motion
page 7
Review http://www.reelviews.net/php_review_template.php?identifier=1235 of The Dark Knight (2008).
Four star reviews
March 1878 quoted in [The Scientific Writings of the Late George Francis FitzGerald, https://books.google.com/books?id=2le7lpdAJ5EC&pg=PA18] (p. 18)
Source: Course of Experimental Philosophy, 1745, p. vi-v: Preface
At the opening of the Liverpool Overhead Railway, 4 February 1893. Quoted in the Liverpool Echo of the same day, p. 3
1890s
The Architecture of Theories (1891)
Once Upon a Time There Was an Ocean
Song lyrics, Surprise (2006)
Quote, First State of the Union Address (1865)
The Mask of Nostradamus: The Prophecies of the World's Most Famous Seer http://en.wikipedia.org/wiki/The_Mask_of_Nostradamus, p. 140–142.
As quoted by W. S. Eichelberger, "The Distances of the Heavenly Bodies," http://www.jstor.org/stable/1639343 Science New Series, Vol. 43, No. 1110 (Apr. 7, 1916), pp. 475-483.
Upon The Mother Of The Gods (c. 362-363)
Republished in: Stephen Peter Rigaud (1838) Historical Essay on the First Publication of Sir Newton's Principia http://books.google.com/books?id=uvMGAAAAcAAJ&pg=RA1-PA49. p. 519
Preface to View of Newton's Philosophy, (1728)
p, 125
Geometrical Lectures (1735)
Narrator, Prologue, p. 1
2000s, A Bend in the Road (2001)
Obergefell v. Hodges http://www.supremecourt.gov/opinions/14pdf/14-556_3204.pdf (26 June 2015).
2010s
Introduction to Capital. Introduction to volume 1 (1976)
Source: Living systems, 1978, p. 22; As cited in: Egolfs Voldemars Bakuzis (1974) Foundations of Forest Ecosystems: Concepts of systems in general. p. 490
1930s - 1950s, Statement from Modern Painting and Sculpture', (1933)
Source: en.wikiquote.org - Alexander Calder / Quotes of Alexander Calder / 1930s - 1950s / Statement from Modern Painting and Sculpture', (1933)
Mondrian's poem has strong connections with 'dynamism' of Futurism
Quote from his article 'The Grand Boulevards', Piet Mondriaan, in Dutch magazine 'De Groene Amsterdammer', 27 March 1920 pp. 4-5
1920's
"When I am Dead" in Possible Worlds (1927)
"Six Possible Worlds of Quantum Mechanics" (1986), included in Speakable and Unspeakable in Quantum Mechanics (1987), p. 191
The Tragic Sense of Life (1913), IX : Faith, Hope, and Charity
Song lyrics, The Red Shoes (1993)
”But don’t you think you should have known it?” Austin Train inquired gently.
September “MINE ENEMIES ARE DELIVERED INTO MY HAND”
The Sheep Look Up (1972)
Source: The borderless world, 1990, p. 86
Eli Noam in: " Eli Noam: Market failure in the media sector http://www.citi.columbia.edu/elinoam/FT/2-16-04/MarketFailure.htm" at news.ft.com, February 16 2004
The context of this quote was a digression on the media, telecommunication, information technology, and internet industries.
Interview with Left Voice (2017)
Quote of w:Richard Huelsenbeck (1961), as cited in Calvin Tomkins (1965) Ahead of the game: four versions of avant-garde, p. 160
The Making of America (1986)
Source: An Essay on Aristocratic Radicalism (1889), p. 20
Geometry as a Branch of Physics (1949)
1850s, The Present Aspect of the Slavery Question (1859)
Review http://www.reelviews.net/php_review_template.php?identifier=1695 of Transformers: Revenge of the Fallen (2009).
One-and-a-half star reviews
The Structure of the Universe: An Introduction to Cosmology (1949)
Source: Steady-State Economics, 1977, p. 24
Source: 1900s, Our National Parks (1901), chapter 3: The Yosemite National Park
Source: The Four Pillars of Investing (2002), Chapter 2, Measuring The Beast, p. 54.
Source: A Manual of the Steam Engine and Other Prime Movers (1859), p. 27
Source: The Cybernetic Sculpture of Tsai Wen-Ying, 1989, p. 67
Quote from Gainsborough's letter to his friend William Jackson of Exeter, from Bath, 2 Sept. 1768; as cited in Thomas Gainsborough, by William T, Whitley https://ia800204.us.archive.org/6/items/thomasgainsborou00whitrich/thomasgainsborou00whitrich.pdf; New York, Charles Scribner's Sons – London, Smith, Elder & Co, Sept. 1915, p. 384 (Appendix A - Letter VII)
1755 - 1769
So Sweet Love Seemed, st. 2 (1893).
Shorter Poems (1879-1893)
Source: Barsk: The Elephants' Graveyard (2015), Chapter 18, “One-Sided Conversation” (p. 175)
Implosion Magazine, No. 14, p. 19 (Callum Coats: Energy Evolution (2000))
Implosion Magazine
Source: Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom, p. 45
"The Departments of Mathematics, and their Mutual Relations," Journal of Speculative Philosophy, Vol. 5, p. 170. Reported in Moritz (1914)
Journals
"A Free Inquiry into the Vulgar Notion of Nature" Sect.2 ibid.
“Life is a slow-motion avalanche, and none of us are steering.”
Blogcritics interview (2007)
Preface by Karl Pearson
The Common Sense of the Exact Sciences (1885)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 564.
p, 125
Geometrical Lectures (1735)
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
"Interview: Martin Gardner" by Scot Morris in Omni, Vol. 4, No. 4 (January 1982)
Context: Ever since I was a boy, I've been fascinated by crazy science and such things as perpetual motion machines and logical paradoxes. I've always enjoyed keeping up with those ideas. I suppose I didn't get into it seriously until I wrote my first book, Fads and Fallacies in the Name of Science. I was influenced by the Dianetics movement, now called Scientology, which was then promoted by John Campbell in Astounding Science Fiction. I was astonished at how rapidly the thing had become a cult.
Appendix VI : A few principal rituals – Liber Reguli.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas: they have not, and never can have, any real meaning. If a man in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at an imaginary straw. Words such as "truth" are like that straw. Confusion of thought is concealed, and its impotence denied, by the invention. This paragraph opened with "We know": yet, questioned, "we" make haste to deny the possibility of possessing, or even of defining, knowledge. What could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? It would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. He could receive impressions only be meeting A, or being caught up by B. Yet he would be wrong in an infinite number of ways. There are therefore Aleph-Zero possibilities that at any moment a man may find himself totally transformed. And it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so "inscrutably infinite" and "absurd" and "immoral," etc. — because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions.
Source: The Book of Nothing (2009), chapter nought "Nothingology—Flying to Nowhere"
The Spiral Dance: A Rebirth of the Ancient Religion of the Goddess (1979)
Context: This is the stillness behind motion, when time itself stops; the center is also the circumference of all. We are awake in the night. We turn the Wheel to bring the light. We call the sun from the womb of night. Blessed Be!
As quoted by John Ward, The lives of the professors of Gresham college (1740) p. 171. https://books.google.com/books?id=jp5bAAAAQAAJ&pg=PA171
Context: About this time, 1655, having an opportunity of acquainting myself with astronomy by the kindness of Dr. Ward, I apply'd myself to the improving of the pendulum for such observations, and in the year 1656, or 1657, I contriv'd a way to continue the motion of the pendulum, so much commended by Ricciolus in his Almagestum which Dr. Ward had recommended to me to peruse. I made some trials to this end, which I found to succeed to my wish. The success of these made me further think of improving it for finding the longitude; and the method I had made for myself for mechanick inventions, quickly led me to the use of springs, instead of gravity, for the making a body vibrate in any posture. Whereupon I did first in great, and afterwards in smaller modules, satisfy myself of the practicableness of such an invention; and hoping to have made great advantage thereby, I acquainted divers of my freinds, and particularly Mr. Boyle, that I was possessed of such an invention, and crav'd their assistance for improving the use of it to my advantage. Immediately after his majesty's restoration Mr. Boyle was pleased to acquaint the lord Brouncher and Sir with it, who advis'd me to get a patent for the invention, and propounded very probable ways of making considerable advantage by it. To induce them to a belief of my performance, I shewed a pocket watch, accommodated with a spring, apply'd to the arbor of the ballance, to regulate the motion thereof, concealing the way I had for finding the longitude. This was so well approv'd of, that Sir Robert Moray drew me up the form of a patent, the principal part whereof, viz. the description of the watch so regulated, is his own hand writing, which I have yet by me. The discouragement I met with in the management of this affair, made me desist for that time.
Address to the Society for Psychical Research (1897)
Context: The production of motion, molar or molecular, is governed by physical laws, which it is the business of the philosopher to find out and correlate. The law of the conservation of energy overrides all laws, and it is a preeminent canon of scientific belief that for every act done a corresponding expenditure of energy must be transformed.
No work can be effected without using up a corresponding value in energy of another kind. But to us the other side of the problem is even of more importance. Granted the existence of a certain kind of molecular motion, what is it that determines its direction along one path rather than another?
Attempt to Prove the Motion of the Earth https://books.google.com/books?id=JgtPAAAAcAAJ (1674) pp. 27-28, read to the Royal Society 1671, written 1670. Inserted comment (in italics) by John Aubrey, Brief Lives. Note: this statement precedes the publication of Newton's Principia by near 20 years.
Context: I should here have described some Clocks and Time-keepers of great use, nay absolute necessity in these and many other Astronomical observations, but that I reserve them for some attempts that are hereafter to follow, about the various wayes I have tryed, not without good success of improving Clocks and Watches and adapting them for various uses, as for accurating Astronomy, completing the Tables of the fixt stars to Seconds, discovery of Longitude, regulating Navigation and Geography, detecting the properties and effects of motions for promoting secret and swift conveyance and correspondence, and many other considerable scrutinies of nature: And shall only for the present hint that I have in some of my foregoing observations discovered some new Motions even in the Earth it self, which perhaps were not dreamt of before, which I shall hereafter more at large describe, when further tryalls have more fully confirmed and compleated these beginnings. At which time also I shall explaine a Systeme of the World, differing in many particulars from any yet known, answering in all things to the common Rules of Mechanicall Motions: This depends upon three Suppositions. First, that all Cœlestial Bodies whatsoever, have an attraction or gravitating power towards their own Centers, whereby they attract not only their own parts, and keep them, from flying from them, as we may observe the Earth to do, but that they do also attract all the other Cœlestial Bodies that are within the sphere of their activity; and consequently that not only the Sun and the Moon have an influence upon the body and motion of the Earth, and the Earth upon them, but that Mercury also, Venus, Mars, Saturne, and Jupiter by their attractive powers, have a considerable influence upon its motion as in the same manner the corresponding attractive power of the Earth hath a considerable influence upon every one of their motions also. The second supposition is this, That all bodys whatsoever that are put into direct and simple motion, will so continue to move forward in a streight line, till they are by some other effectual powers deflected and bent into a Motion describing a Circle, Ellipsis, or some other more compounded Curve Line. The third supposition is, That these attractive powers are so much the more powerful in operating, by how much nearer the body wrought upon is to their own Centers. Now what these several degrees are I have not yet experimentally verified;'—But these degrees and proportions of the power of attraction in the celestiall bodys and motions, were communicated to Mr. Newton by R. Hooke in the yeare 1678, by letters, as will plainely appear both by the coppys of the said letters, and the letters of Mr. Newton in answer to them, which are both in the custody of the said R. H., both which also were read before the Royall Society at their publique meeting, as appears by the Journall book of the said Society.—'but it is a notion which if fully prosecuted as it ought to be, will mightily assist the astronomer to reduce all the Cœlestiall motions to a certaine rule, which I doubt will never be done true without it. He that understands the natures of the Circular Pendulum and Circular Motion, will easily understand the whole ground of this Principle, and will know where to find direction in nature for the true stating thereof. This I only hint at present to such as have ability and opportunity of prosecuting this Inquiry, and are not wanting of Industry for observing and calculating, wishing heartily such may be found, having my self many other things in hand which I would first compleat, and therefore cannot so well attend it. But this I durst promise the Undertaker, that he will find all the great Motions of the World to be influenced by this Principle, and that the true understanding thereof will be the true perfection of Astronomy.
“All that we see is God; every motion we make is God also.”
Estque dei sedes nisi terra et pontus et aer
et caelum et virtus? superos quid quaerimus ultra?
Jupiter est quodcumque vides, quocumque moveris.
Book IX, line 578 (tr. J. D. Duff).
Pharsalia
Context: Has he any dwelling-place save earth and sea, the air of heaven and virtuous hearts? Why seek we further for deities? All that we see is God; every motion we make is God also.
La monadologie (17).
The Monadology (1714)
A Theory of Roughness (2004)
Context: When you seek some unspecified and hidden property, you don't want extraneous complexity to interfere. In order to achieve homogeneity, I decided to make the motion end where it had started. The resulting motion biting its own tail created a distinctive new shape I call Brownian cluster. … Today, after the fact, the boundary of Brownian motion might be billed as a "natural" concept. But yesterday this concept had not occurred to anyone. And even if it had been reached by pure thought, how could anyone have proceeded to the dimension 4/3? To bring this topic to life it was necessary for the Antaeus of Mathematics to be compelled to touch his Mother Earth, if only for one fleeting moment.
Introduction<!-- p. 1 -->
Space—Time—Matter (1952)
Context: Space and time are commonly regarded as the forms of existence of the real world, matter as its substance. A definite portion of matter occupies a definite part of space at a definite moment of time. It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship.
“It takes a motion to notion
and it takes a notion to motion.”
"Tomorrow is Never" (1972), p. 253
Sun Ra : The Immeasurable Equation (2005)
“Any schoolboy could see that man as a force must be measured by motion, from a fixed point.”
On the genesis of two of his historical and autobiographical works.
The Education of Henry Adams (1907)
Context: Any schoolboy could see that man as a force must be measured by motion, from a fixed point. Psychology helped here by suggesting a unit — the point of history when man held the highest idea of himself as a unit in a unified universe. Eight or ten years of study had led Adams to think he might use the century 1150-1250, expressed in Amiens Cathedral and the Works of Thomas Aquinas, as the unit from which he might measure motion down to his own time, without assuming anything as true or untrue, except relation. The movement might be studied at once in philosophy and mechanics. Setting himself to the task, he began a volume which he mentally knew as "Mont-Saint-Michel and Chartres: a Study of Thirteenth-Century Unity." From that point he proposed to fix a position for himself, which he could label: "The Education of Henry Adams: a Study of Twentieth-Century Multiplicity." With the help of these two points of relation, he hoped to project his lines forward and backward indefinitely, subject to correction from any one who should know better. Thereupon, he sailed for home.
“When we say force is the cause of motion, we talk metaphysics”
Source: Science and Hypothesis (1901), Ch. VI: The Classical Mechanics (1905) Tr. https://books.google.com/books?id=5nQSAAAAYAAJ George Bruce Halstead
Context: What is mass? According to Newton, it is the product of the volume by the density. According to Thomson and Tait, it would be better to say that density is the quotient of the mass by the volume. What is force? It, is replies Lagrange, that which moves or tends to move a body. It is, Kirchhoff will say, the product of the mass by the acceleration. But then, why not say the mass is the quotient of the force by the acceleration?
These difficulties are inextricable.
When we say force is the cause of motion, we talk metaphysics, and this definition, if one were content with it, would be absolutely sterile. For a definition to be of any use, it must teach us to measure force; moreover that suffices; it is not at all necessary that it teach us what force is in itself, nor whether it is the cause or the effect of motion.
We must therefore first define the equality of two forces. When shall we say two forces are equal? It is, we are told, when, applied to the same mass, they impress upon it the same acceleration, or when, opposed directly one to the other, they produce equilibrium. This definition is only a sham. A force applied to a body can not be uncoupled to hook it up to another body, as one uncouples a locomotive to attach it to another train. It is therefore impossible to know what acceleration such a force, applied to such a body, would impress upon such an other body, if it were applied to it. It is impossible to know how two forces which are not directly opposed would act, if they were directly opposed.
We are... obliged in the definition of the equality of the two forces to bring in the principle of the equality of action and reaction; on this account, this principle must no longer be regarded as an experimental law, but as a definition.<!--pp.73-74
Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 13. How I had a Vision of Lineland
Context: Describing myself as a stranger I besought the King to give me some account of his dominions. But I had the greatest possible difficulty in obtaining any information on points that really interested me; for the Monarch could not refrain from constantly assuming that whatever was familiar to him must also be known to me and that I was simulating ignorance in jest. However, by persevering questions I elicited the following facts:It seemed that this poor ignorant Monarch — as he called himself — was persuaded that the Straight Line which he called his Kingdom, and in which he passed his existence, constituted the whole of the world, and indeed the whole of Space. Not being able either to move or to see, save in his Straight Line, he had no conception of anything out of it. Though he had heard my voice when I first addressed him, the sounds had come to him in a manner so contrary to his experience that he had made no answer, "seeing no man", as he expressed it, "and hearing a voice as it were from my own intestines." Until the moment when I placed my mouth in his World, he had neither seen me, nor heard anything except confused sounds beating against — what I called his side, but what he called his INSIDE or STOMACH; nor had he even now the least conception of the region from which I had come. Outside his World, or Line, all was a blank to him; nay, not even a blank, for a blank implies Space; say, rather, all was non-existent.His subjects — of whom the small Lines were men and the Points Women — were all alike confined in motion and eye-sight to that single Straight Line, which was their World. It need scarcely be added that the whole of their horizon was limited to a Point; nor could any one ever see anything but a Point. Man, woman, child, thing — each was a Point to the eye of a Linelander. Only by the sound of the voice could sex or age be distinguished. Moreover, as each individual occupied the whole of the narrow path, so to speak, which constituted his Universe, and no one could move to the right or left to make way for passers by, it followed that no Linelander could ever pass another. Once neighbours, always neighbours. Neighbourhood with them was like marriage with us. Neighbours remained neighbours till death did them part.Such a life, with all vision limited to a Point, and all motion to a Straight Line, seemed to me inexpressibly dreary; and I was surprised to note the vivacity and cheerfulness of the King.
Bob Dylan: The Rolling Stone Interview http://www.rollingstone.com/music/features/the-rolling-stone-interview-bob-dylan-19780126 by Jonathan Cott (26 January 1978)
"Political Correctness: Robert Bly and Philip Larkin" (1997)
Context: In Andrew Motion's book, we have the constant sense that Larkin is somehow falling short of the cloudless emotional health enjoyed by, for instance, Andrew Motion. Also the sense, as Motion invokes his like-minded contemporaries, that Larkin is being judged by a newer, cleaner, braver, saner world. … Motion is extremely irritated by Larkin's extreme irritability. He's always complaining that Larkin is always complaining.
Critique of Practical Reason (1788)
Context: Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.
Translated by Thomas Kingsmill Abbott
Book II : On the soul; In: Aristotle (1808). Works, Vol. 4. p. 62 (412a-424b)
De Anima
“I know the motion of the deepest stone.
Each one's himself, yet each one's everyone.”
"The Sententious Man," ll. 31-36
Words for the Wind (1958)
Context: p>Is pain a promise? I was schooled in pain,
And found out what I could of all desire;
I weep for what I'm like when I'm alone
In the deep center of the voice and fire.I know the motion of the deepest stone.
Each one's himself, yet each one's everyone.</p
“It is not given to a cylinder to move everywhere by its own motion,”
X, 33
Meditations (c. 121–180 AD), Book X
Context: It is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except for opinion and the yielding of reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.
“[I]t is impossible for motion to subsist without place, and void, and time.”
Book III, Ch. I, p. 136.
Physics
“As soon as the generals and the politicos
can predict the motions of your mind,
lose it.”
"Manifesto: The Mad Farmer Liberation Front" in Farming: A Hand Book (1970).
Poems
Context: As soon as the generals and the politicos
can predict the motions of your mind,
lose it. Leave it as a sign
to mark the false trail, the way
you didn't go. Be like the fox
who makes more tracks than necessary,
some in the wrong direction.
Practice resurrection.
Upon the Sovereign Sun (362)
Context: From my earliest infancy I was possessed with a strange longing for the solar rays, so that when, as a boy, I cast my eyes upon the ethereal splendour, my soul felt seized and carried up out of itself. And not merely was it my delight to gaze upon the solar brightness, but at night also whenever I walked out in clear weather, disregarding all else, I used to fix my eyes upon the beauty of the heavens; so that I neither paid attention to what was said to me, nor took any notice of what was going on. On this account, people used to think me too much given to such pursuits, and far too inquisitive for my age: and they even suspected me, long before my beard was grown, of practising divination by means of the heavenly bodies. And. yet at that time no book on the subject had fallen into my hands, and I was utterly ignorant of what that science meant. But what use is it to quote these matters, when I have still stranger things to mention; if I should mention what I at that time thought about the gods? But let oblivion rest upon that epoch of darkness! How the radiance of heaven, diffused all round me, used to lift up my soul to its own contemplation! to such a degree that I discovered for myself that the moon's motion was in the opposite direction to that of the rest of the system, long before I met with any works giving the philosophy of such matters.
Source: Science and Hypothesis (1901), Ch. VI: The Classical Mechanics (1905) Tr. https://books.google.com/books?id=5nQSAAAAYAAJ George Bruce Halstead
Context: What is mass? According to Newton, it is the product of the volume by the density. According to Thomson and Tait, it would be better to say that density is the quotient of the mass by the volume. What is force? It, is replies Lagrange, that which moves or tends to move a body. It is, Kirchhoff will say, the product of the mass by the acceleration. But then, why not say the mass is the quotient of the force by the acceleration?
These difficulties are inextricable.
When we say force is the cause of motion, we talk metaphysics, and this definition, if one were content with it, would be absolutely sterile. For a definition to be of any use, it must teach us to measure force; moreover that suffices; it is not at all necessary that it teach us what force is in itself, nor whether it is the cause or the effect of motion.
We must therefore first define the equality of two forces. When shall we say two forces are equal? It is, we are told, when, applied to the same mass, they impress upon it the same acceleration, or when, opposed directly one to the other, they produce equilibrium. This definition is only a sham. A force applied to a body can not be uncoupled to hook it up to another body, as one uncouples a locomotive to attach it to another train. It is therefore impossible to know what acceleration such a force, applied to such a body, would impress upon such an other body, if it were applied to it. It is impossible to know how two forces which are not directly opposed would act, if they were directly opposed.
We are... obliged in the definition of the equality of the two forces to bring in the principle of the equality of action and reaction; on this account, this principle must no longer be regarded as an experimental law, but as a definition.<!--pp.73-74
“Man himself is an enigma in motion”
Introduction
The Gods (1934)
Context: Man himself is an enigma in motion; his questions never stay asked; whereas the mold, the footprint, and by natural extension, the statue itself, like the vaults, the arches, the temples with which man records his own passing, remain immobile and fix a moment of man’s life, upon which one might endlessly meditate.