Quotes about observation

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Astronomical Observations relating to the Construction of the Heavens... (1811)
Context: It will be necessary to explain the spirit of the method of arranging the observed astronomical objects under consideration in such a manner, that one shall assist us to understand the nature and construction of the other. This end I propose to obtain by assorting them into as many classes as will be required to produce the most gradual affinity... and it will be found that those contained in one article, are so closely allied to those in the next, that there is perhaps not so much difference between them... as there would be in an annual description of the human figure were it given from the birth of a child till he comes to be a man in his prime.<!-- p. 270-271

An Old Man's Thoughts on Many Things, Of Education I
Context: Could not a boy be taught the elements of astronomy at the sole cost of using his eyes and his brain; taught slowly, certainly, and not wearied with too much at once? Some would learn more than others; but all would learn something. This is real science, real knowledge, which will make a boy wiser, and probably better too. He will learn to observe carefully, and not to be deceived, as we sometimes are, by appearances.

citation needed
1930s

"On the Philosophical Problems in Quantizing Macroscopic Objects"(ca. 1962-1963) as quoted by Morinigo, Wagner, & Hatfield, Feynman Lectures on Gravitation (2002)
Context: This is all very confusing, especially when we consider that even though we may consistently consider ourselves to be the outside observer when we look at the rest of the world, the rest of the world is at the same time observing us, and that often we agree on what we see in each other. Does this then mean that my observations become real only when I observe an observer observing something as it happens? This is a horrible viewpoint. Do you seriously entertain the idea that without the observer there is no reality? Which observer? Any observer? Is a fly an observer? Is a star an observer? Was there no reality in the universe before 109 B. C. when life began? Or are you the observer? Then there is no reality to the world after you are dead? I know a number of otherwise respectable physicists who have bought life insurance.

Life Without Principle (1863)
Context: As for my own business, even that kind of surveying which I could do with most satisfaction my employers do not want. They would prefer that I should do my work coarsely and not too well, ay, not well enough. When I observe that there are different ways of surveying, my employer commonly asks which will give him the most land, not which is most correct.

The Alchemy of Finance: Reading the Mind of the Market (1987)
Context: Economic theory is devoted to the study of equilibrium positions. The concept of equilibrium is very useful. It allows us to focus on the final outcome rather than the process that leads up to it. But the concept is also very deceptive. It has the aura of something empirical: since the adjustment process is supposed to lead to an equilibrium, an equilibrium position seems somehow implicit in our observations. That is not true. Equilibrium itself has rarely been observed in real life — market prices have a notorious habit of fluctuating.

The Profits of Religion (1918)
Context: Over the vast plain I wander, observing a thousand strange and incredible and terrifying manifestations of the Bootstrap-lifting impulse. There is, I discover, a regular propaganda on foot; a long time ago — no man can recall how far back — the Wholesale Pickpockets made the discovery of the ease with which a man's pockets could be rifled while he was preoccupied with spiritual exercises, and they began offering prizes for the best essays in support of the practice. Now their propaganda is everywhere triumphant, and year by year we see an increase in the rewards and emoluments of the prophets and priests of the cult. The ground is covered with stately temples of various designs, all of which I am told are consecrated to Bootstrap-lifting.

Introductory, "Bootstrap-lifting"

Lewes here quotes from Paracelsus by Robert Browning
The Principles of Success in Literature (1865)

Vol. I, Ch. 10, as translated by R. B. Haldane
The World as Will and Representation (1819; 1844; 1859)
Context: Correct and accurate conclusions may be arrived at if we carefully observe the relation of the spheres of concepts, and only conclude that one sphere is contained in a third sphere, when we have clearly seen that this first sphere is contained in a second, which in its turn is contained in the third. On the other hand, the art of sophistry lies in casting only a superficial glance at the relations of the spheres of the concepts, and then manipulating these relations to suit our purposes, generally in the following way: — When the sphere of an observed concept lies partly within that of another concept, and partly within a third altogether different sphere, we treat it as if it lay entirely within the one or the other, as may suit our purpose.

As quoted in "The Adventures of Col. Daniel Boon; containing a Narrative of the Wars of Kentucke" in The Discovery, Settlement And present State of Kentucke (1784) by John Filson
Context: Situated, many hundred miles from our families in the howling wilderness, I believe few would have equally enjoyed the happiness we experienced. I often observed to my brother, You see now how little nature requires to be satisfied. Felicity, the companion of content, is rather found in our own breasts than in the enjoyment of external things; And I firmly believe it requires but a little philosophy to make a man happy in whatsoever state he is. This consists in a full resignation to the will of Providence; and a resigned soul finds pleasure in a path strewed with briars and thorns.

"Childhood".
Silex Scintillans (1655)
Context: Why should I not love childhood still?
Why, if I see a rock or shelf,
Shall I from thence cast down myself?
Or by complying with the world,
From the same precipice be hurled?
Those observations are but foul,
Which make me wise to lose my soul. And yet the practice worldlings call
Business, and weighty action all,
Checking the poor child for his play,
But gravely cast themselves away.

Introductory
A Treatise on Man and the Development of His Faculties (1842)
Context: This observation is merely the extension of a law well known to all who have studied the condition of society in a philosophic manner: it is, that so long as the same causes exist, we must expect a repetition of the same effects. What has induced some to believe that moral phenomena did not obey this law, has been the too great influence ascribed all times to man himself over his actions.

Man's Rise to Civilization (1968)
Context: By the seventeenth century, observers had reached the firm conclusion that American Indians were in no way inferior to Whites, and many writers took special pains to salute the Noble Red Man. The Jesuit missionary Bressani... reported that the inhabitants "are hardly barbarous, save in name.... marvelous faculty for remembering places, and for describing them to one another."... can recall things that a White "could not rehearse without writing." Another Jesuit enthusiastically corroborates... "nearly all show more intelligence in their business, speeches, courtesies, intercourse, tricks and subtleties, than do the shrewdest citizens and merchants in France."

Opera Omnia, ser. 1, vol. 2, p. 459 Spcimen de usu observationum in mathesi pura, as quoted by George Pólya, Induction and Analogy in Mathematics Vol. 1, Mathematics and Plausible Reasoning (1954)
Context: It will seem a little paradoxical to ascribe a great importance to observations even in that part of the mathematical sciences which is usually called Pure Mathematics, since the current opinion is that observations are restricted to physical objects that make impression on the senses. As we must refer the numbers to the pure intellect alone, we can hardly understand how observations and quasi-experiments can be of use in investigating the nature of numbers. Yet, in fact, as I shall show here with very good reasons, the properties of the numbers known today have been mostly discovered by observation, and discovered long before their truth has been confirmed by rigid demonstrations. There are many properties of the numbers with which we are well acquainted, but which we are not yet able to prove; only observations have led us to their knowledge. Hence we see that in the theory of numbers, which is still very imperfect, we can place our highest hopes in observations; they will lead us continually to new properties which we shall endeavor to prove afterwards. The kind of knowledge which is supported only by observations and is not yet proved must be carefully distinguished from the truth; it is gained by induction, as we usually say. Yet we have seen cases in which mere induction led to error. Therefore, we should take great care not to accept as true such properties of the numbers which we have discovered by observation and which are supported by induction alone. Indeed, we should use such discovery as an opportunity to investigate more exactly the properties discovered and to prove or disprove them; in both cases we may learn something useful.

5th Public Talk Saanen (26th July 1970); also in "Fear and Pleasure", The Collected Works, Vol. X
1970s
Context: Do you decide to observe? Or do you merely observe? Do you decide and say, "I am going to observe and learn"? For then there is the question: "Who is deciding?" Is it will that says, "I must"? And when it fails, it chastises itself further and says, "I must, must, must"; in that there is conflict; therefore the state of mind that has decided to observe is not observation at all. You are walking down the road, somebody passes you by, you observe and you may say to yourself, "How ugly he is; how he smells; I wish he would not do this or that". You are aware of your responses to that passer-by, you are aware that you are judging, condemning or justifying; you are observing. You do not say, "I must not judge, I must not justify". In being aware of your responses, there is no decision at all. You see somebody who insulted you yesterday. Immediately all your hackles are up, you become nervous or anxious, you begin to dislike; be aware of your dislike, be aware of all that, do not "decide" to be aware. Observe, and in that observation there is neither the "observer" nor the "observed" — there is only observation taking place. The "observer" exists only when you accumulate in the observation; when you say, "He is my friend because he has flattered me", or, "He is not my friend, because he has said something ugly about me, or something true which I do not like." That is accumulation through observation and that accumulation is the observer. When you observe without accumulation, then there is no judgement.

Source: Gargantua and Pantagruel (1532–1564), Gargantua (1534), Chapter 58 : A prophetical Riddle.
Context: All their life was spent not in laws, statutes, or rules, but according to their own free will and pleasure. They rose out of their beds when they thought good : they did eat, drink, labour, sleep, when they had a mind to it, and were disposed for it. None did awake them, none did offer to constrain them to eat, drink, nor to do any other thing; for so had Gargantua established it. In all their rule, and strictest tie of their order, there was but this one clause to be observed

"Matter" in Man's Right to Knowledge, 2nd series (1954), p. 10; also in Writings on Physics and Philosophy‎ (1994) edited by Charles Paul P. Enz and Karl von Meyenn
Context: In the new pattern of thought we do not assume any longer the detached observer, occurring in the idealizations of this classical type of theory, but an observer who by his indeterminable effects creates a new situation, theoretically described as a new state of the observed system. In this way every observation is a singling out of a particular factual result, here and now, from the theoretical possibilities, therefore making obvious the discontinuous aspect of physical phenomena.
Nevertheless, there remains still in the new kind of theory an objective reality, inasmuch as these theories deny any possibility for the observer to influence the result of a measurement, once the experimental arrangement is chosen. Therefore particular qualities of an individual observer do not enter into the conceptual framework of the theory.

Source: Language, Truth, and Logic (1936), p. 20.

"Glitch," New Scientist (June 7, 2003)

"The Fundamental Idea of Wave Mechanics", Nobel lecture, (12 December 1933)
Context: Conditions are admittedly such that we can always manage to make do in each concrete individual case without the two different aspects leading to different expectations as to the result of certain experiments. We cannot, however, manage to make do with such old, familiar, and seemingly indispensable terms as "real" or "only possible"; we are never in a position to say what really is or what really happens, but we can only say what will be observed in any concrete individual case. Will we have to be permanently satisfied with this...? On principle, yes. On principle, there is nothing new in the postulate that in the end exact science should aim at nothing more than the description of what can really be observed. The question is only whether from now on we shall have to refrain from tying description to a clear hypothesis about the real nature of the world. There are many who wish to pronounce such abdication even today. But I believe that this means making things a little too easy for oneself.

"Bankers Are Just Like Anybody Else, Except Richer"
I'm a Stranger Here Myself (1938)
Context: Most bankers dwell in marble halls,
Which they get to dwell in because they encourage deposits and discourage withdrawals,
And particularly because they all observe one rule which woe betides the banker who fails to heed it,
Which is you must never lend any money to anybody unless they don't need it.

originally published in "The Nature of Love" https://books.google.ca/books?id=e10mee-djCUC&pg=PA673&lpg=PA673&dq=The+little+we+know+about+love+does+not+transcend+simple+observation&source=bl&ots=p1ez0bTQib&sig=BH1fmd9ZXLJ3h3pDHwIFdchsnnU&hl=en&sa=X&ved=0ahUKEwj04cSaxsTQAhXLx1QKHQ9bAgoQ6AEIJjAB#v=onepage&q=The%20little%20we%20know%20about%20love%20does%20not%20transcend%20simple%20observation&f=false, American Psychologist, volume 13, number 12, December 1958
Context: Love is a wondrous state, deep, tender, and rewarding. Because of its intimate and personal nature it is regarded by some as an improper topic for experimental research. But, whatever our personal feelings may be, our assigned missions as psychologists is to analyze all facets of human and animal behavior into their component variables. So far as love or affection is concerned, psychologists have failed in this mission. The little we know about love does not transcend simple observation, and the little we write about it has been written better by poets and novelists.

An Essay on the Art of Decyphering (1737)
Context: I saw, there was little or no Help to bee exspected from others; but that if I should have further Occasions of that Kind, I must trust to my owne Industry, and such Observations as the present Case should afford. And indeed the Nature of the Thing is scarce capable of any other Directions; every new Cipher allmost being contrived in a new Way, which doth not admit any constant Method for the finding of it out: But hee that will do any Thing in it, must first furnish himself with Patience and Sagacity, as well as hee may, and then Consilium in arenâ capere, and make the best Conjectures hee can, till hee shall happen upon something that hee may conclude for Truth.<!--p.14

That's all, folks http://groups.google.com/group/news.groups/msg/63926ede407972df, posted to Usenet April 29 1993
Context: People don't seem to think before posting, they are purposely rude, they blatantly violate copyrights, they crosspost everywhere, use 20 line signature files, and do basically every other thing the postings (and common sense and common courtesy) advise not to. Regularly, there are postings of questions that can be answered by the newusers articles, clearly indicating that they aren't being read. "Sendsys" bombs and forgeries abound. People rail about their "rights" without understanding that every right carries responsibilities that need to be observed too, not least of which is to respect others' rights as you would have them respect your own. Reason, etiquette, accountability, and compromise are strangers in far too many newsgroups these days.

1940s, "Autobiographical Notes" (1949)
Context: Reflections of this type made it clear to me as long ago as shortly after 1900, i. e., shortly after Planck's trailblazing work, that neither mechanics nor electrodynamics could (except in limiting cases) claim exact validity. By and by I despaired of the possibility of discovering the true laws by means of constructive efforts based on known facts. The longer and the more despairingly I tried, the more I came to the conviction that only the discovery of a universal formal principle could lead us to assured results.... How, then, could such a universal principle be found? After ten years of reflection such a principle resulted from a paradox upon which I had already hit at the age of sixteen: If I pursue a beam of light with the velocity c (velocity of light in a vacuum), I should observe such a beam as a spatially oscillatory electromagnetic field at rest. However, there seems to be no such thing, whether on the bases of experience or according to Maxwell's equations. From the very beginning it appeared to me intuitively clear that, judged from the stand-point of such an observer, everything would have to happen according to the same laws as for an observer who, relative to the earth, was at rest.

Mount Analogue (1952)
Context: My observations are those of a beginner. As they are completely fresh in my mind and concern the first difficulties a beginner encounters, they may be more useful to beginners making their first ascents than treatises written by professionals. These are no doubt more methodical and complete, but are intelligible only after a little preliminary experience. The entire aim of these notes is to help the beginner acquire this preliminary experience a little faster.

Other Inquisitions (1952), The Modesty of History
Context: I have suspected that history, real history, is more modest and that its essential dates may be, for a long time, secret. A Chinese prose writer has observed that the unicorn, because of its own anomaly, will pass unnoticed. Our eyes see what they are accustomed to seeing. Tacitus did not perceive the Crucifixion, although his book recorded it.

From an address before the Women’s National Committee for Law Enforcement, as quoted in The New England historical and genealogical register, Volume 87, H. F. Waters, New England Historic & Genealogical Society (1933), p. 100.
1930s
Context: I sometimes wish that people would put a little more emphasis on the observance of the law than they do on its enforcement. It is a maxim of our institutions, that the government does not make the people, but the people make the government.

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.

98
Golden Sayings of Epictetus

An Old Man's Thoughts on Many Things, Of Education I
Context: We cannot work without matter to work on, and we must look round and see what there is. There is a material which will never fail. It is perhaps eternal, at least for us. It costs nothing, and it is everywhere. Raise your eyes on a clear night and look at the magnificent spectacle of the starry heavens... Would it be asking too much to ask masters occasionally to direct their pupils to the observation of the most splendid sight which the sons of men have had before their eyes ever since they have trod the earth?—to point out the position and tell the names of some of the brightest of these wondrous objects; to show the apparent motion of these bodies, to point out the polar star, and to lead by slow and sure steps to the conclusion which the genius of man has drawn from this apparent motion, and other considerations.

Introduction
Higher Mathematics for Chemical Students (1911)
Context: The results of a scrutiny of the materials of chemical science from a mathematical standpoint are pronounced in two directions. In the first we observe crude, qualitative notions, such as fire-stuff, or phlogiston, destroyed; and at the same time we perceive definite measurable quantities such as fixed air, or oxygen, taking their place. In the second direction we notice the establishment of generalizations, laws, or theories, in which a mass of quantitative data is reduced to order and made intelligible. Such are the law of conservation of matter, the laws of chemical combination, and the atomic theory.

The Philosophy of Physical Science (1938)
Context: For the truth of the conclusions of physical science, observation is the supreme Court of Appeal. It does not follow that every item which we confidently accept as physical knowledge has actually been certified by the Court; our confidence is that it would be certified by the Court if it were submitted. But it does follow that every item of physical knowledge is of a form which might be submitted to the Court. It must be such that we can specify (although it may be impracticable to carry out) an observational procedure which would decide whether it is true or not. Clearly a statement cannot be tested by observation unless it is an assertion about the results of observation. Every item of physical knowledge must therefore be an assertion of what has been or would be the result of carrying out a specified observational procedure. <!-- p. 9

The Unreasonable Effectiveness of Mathematics (1980)
Context: The idea that theorems follow from the postulates does not correspond to simple observation. If the Pythagorean theorem were found to not follow from the postulates, we would again search for a way to alter the postulates until it was true. Euclid's postulates came from the Pythagorean theorem, not the other way around.

Speech in New York, urging ratification of the U.S. Constitution (21 June 1788)
Context: It has been observed that a pure democracy if it were practicable would be the most perfect government. Experience has proved that no position is more false than this. The ancient democracies in which the people themselves deliberated never possessed one good feature of government. Their very character was tyranny; their figure deformity.

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect
Context: Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common.

Letter to a Quaker (1798)
Context: I recollect about 20 years since that a number of Quaker friends were sent to Winchester by Government, for some cause which I never understood so well, not being in the Legislature, but in a Department, the employment of which afforded little time to enquire into the propriety or impropriety of your Banishment — but I well recolect you among others of the unfortunate — am sorry to observe that such misfortunes Generally take place on revolutions, and often very unjustly.

Essay as "Mr. X" (1969)
Context: There's a part of me making, creating the perceptions which in everyday life would be bizarre; there's another part of me which is a kind of observer. About half of the pleasure comes from the observer-part appreciating the work of the creator-part. I smile, or sometimes even laugh out loud at the pictures on the insides of my eyelids. In this sense, I suppose cannabis is psychotomimetic, but I find none of the panic or terror that accompanies some psychoses. Possibly this is because I know it's my own trip, and that I can come down rapidly any time I want to.

See a person's “being”, observe his motive, notice his result. How can a person conceal his character? [by 朱冀平]
The Analects, Chapter I, Chapter II
Context: See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character?

Response to the question: "I have listened to you for many years and I have become quite good at watching my thoughts and being aware of every thing I do, but I have never touched the deep waters or experienced the transformation of which you speak. Why?"
1950s, Freedom From the Self (1955)
Context: The questioner wants to know why, after these many years of watching, he hasn't found the deep waters. Why should he find them? Do you understand? You think that by watching your own thoughts you are going to get a reward: if you do this, you will get that. You are really not watching at all, because your mind is concerned with gaining a reward. You think that by watching, by being aware, you will be more loving, you will suffer less, be less irritable, get something beyond; so your watching is a process of buying. With this coin you are buying that, which means that your watching is a process of choice; therefore it isn't watching, it isn't attention. To watch is to observe without choice, to see yourself as you are without any movement of desire to change, which is an extremely arduous thing to do; but that doesn't mean that you are going to remain in your present state. You do not know what will happen if you see yourself as you are without wishing to bring about a change in that which you see. Do you understand?

Visions
Context: At that time I also had, for a short while, the strength to bear it. But all too soon I lost external sight of the shape of that beautiful man, and I saw him disappear to nothing, so quickly melting away and fusing together that I could not see or observe him outside of me, nor discern him within me. It was to me at that moment as if we were one without distinction. All of this was external, in sight, in taste, in touch, just as people may taste and see and touch receiving the external sacrament, just as a beloved may receive her lover in the full pleasure of seeing and hearing, with the one becoming one with the other. After this I remained in a state of oneness with my Beloved so that I melted into him and ceased to be myself. And I was transformed and absorbed in the spirit, and I had a vision about the following hours.

An Old Man's Thoughts on Many Things, Of Education I
Context: Every man who observes, must have seen what bad listeners most people are. Inability to attend carefully to what is spoken is a great defect, which leads to blunders, misrepresentation, and sometimes to quarrels.

The Artful Universe (1995)
Context: Where there is life there is a pattern, and where there is a pattern there is mathematics. Once that germ of rationality and order exists to turn a chaos into a cosmos, then so does mathematics. There could not be a non-mathematical Universe containing living observers.<!-- Ch. 5, p. 230

Cosmic Imagery: Key Images in the History of Science (2008)

Original Stories from Real Life; with Conversations Calculated to Regulate the Affections, and Form the Mind to Truth and Goodness (1788; 1791)
Context: Good habits, imperceptibly fixed, are far preferable to the precepts of reason; but, as this task requires more judgment than generally falls to the lot of parents, substitutes must be sought for, and medicines given, when regimen would have answered the purpose much better. I believe those who examine their own minds, will readily agree with me, that reason, with difficulty, conquers settled habits, even when it is arrived at some degree of maturity: why then do we suffer children to be bound with fetters, which their half-formed faculties cannot break.
In writing the following work, I aim at perspicuity and simplicity of style; and try to avoid those unmeaning compliments, which slip from the tongue, but have not the least connexion with the affections that should warm the heart, and animate the conduct. By this false politeness, sincerity is sacrificed, and truth violated; and thus artificial manners are necessarily taught. For true politeness is a polish, not a varnish; and should rather be acquired by observation than admonition.

The Emperor's Old Clothes
Context: [About Algol 60 subset implementation] [E]very occurrence of every subscript of every subscripted variable was on every occasion checked at run time against both the upper and the lower declared bounds of the array. Many years later we asked our customers whether they wished us to provide an option to switch off these checks in the interests of efficiency on production runs. Unanimously, they urged us not to - they already knew how frequently subscript errors occur on production runs where failure to detect them could be disastrous. I note with fear and horror that even in 1980, language designers and users have not learned this lesson. In any respectable branch of engineering, failure to observe such elementary precautions would have long been against the law.

Context: Of course, we must avoid postulating a new element for each new phenomenon. But an equally serious mistake is to admit into the theory only those elements which can now be observed. For the purpose of a theory is not only to correlate the results of observations that we already know how to make, but also to suggest the need for new kinds of observations and to predict their results. In fact, the better a theory is able to suggest the need for new kinds of observations and to predict their results correctly, the more confidence we have that this theory is likely to be good representation of the actual properties of matter and not simply an empirical system especially chosen in such a way as to correlate a group of already known facts.

Letter to William Canby (18 September 1813)
1810s
Context: Of all the systems of morality, ancient or modern, which have come under my observation, none appear to me so pure as that of Jesus. He who follows this steadily need not, I think, be uneasy, although he cannot comprehend the subtleties and mysteries erected on his doctrines by those who, calling themselves his special followers and favorites, would make him come into the world to lay snares for all understandings but theirs. These metaphysical heads, usurping the judgment seat of God, denounce as his enemies all who cannot perceive the Geometrical logic of Euclid in the demonstrations of St. Athanasius, that three are one, and one is three; and yet that the one is not three nor the three one.

Source: Course of Experimental Philosophy, 1745, p. v: Preface
Context: All the knowledge we have of nature depends upon facts; for without observations and experiments our natural philosophy would only be a science of terms and an unintelligible jargon. But then we must call in Geometry and Arithmetics, to our Assistance, unless we are willing to content ourselves with natural History and conjectural Philosophy. For, as many causes concur in the production of compound effects, we are liable to mistake the predominant cause, unless we can measure the quantity and the effect produced, compare them with, and distinguish them from, each other, to find out the adequate cause of each single effect, and what must be the result of their joint action.

is nothing but another and most convenient fairy-tale. Primitive tribes has more detailed classifications of animals and plant than contemporary scientific zoology and botany, they know remedies whose effectiveness astounds physicians (while the pharmaceutical industry already smells here a new source of income), they have means of influencing their fellow men which science for a long time regarded as non-existent (voodoo), they solve difficult problems in ways which are still not quite understood (building of the pyramids; Polynesian travels), there existed a highly developed and internationally known astronomy in the old Stone Age, this astronomy was factually adequate as well as emotionally satisfying, it solved both physical and social problems (one cannot say the same about modern astronomy) and it was tested in very simple and ingenious ways (stone observatories in England and in the South Pacific; astronomical schools in Polynesia - for a more details treatment an references concerning all these assertions cf. my Einfuhrung in die Naturphilosophie). There was the domestication of animals, the invention of rotating agriculture, new types of plants were bred and kept pure by careful avoidance of cross fertilization, we have chemical inventions, we have a most amazing art that can compare with the best achievement of the present. True, there were no collective excursions to the moon, but single individuals, disregarding great dangers to their soul and their sanity, rose from sphere to sphere to sphere until they finally faced God himself in all His splendor while others changed into animals and back into humans again. At all times man approached his surroundings with wide open senses and a fertile intelligence, at all times he made incredible discoveries, at all times we can learn from his ideas.
Pg. 306-307
Against Method (1975)

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

"Matter" in Man's Right to Knowledge, 2nd series (1954), p. 10; also in Writings on Physics and Philosophy‎ (1994) edited by Charles Paul P. Enz and Karl von Meyenn
Context: In the new pattern of thought we do not assume any longer the detached observer, occurring in the idealizations of this classical type of theory, but an observer who by his indeterminable effects creates a new situation, theoretically described as a new state of the observed system. In this way every observation is a singling out of a particular factual result, here and now, from the theoretical possibilities, therefore making obvious the discontinuous aspect of physical phenomena.
Nevertheless, there remains still in the new kind of theory an objective reality, inasmuch as these theories deny any possibility for the observer to influence the result of a measurement, once the experimental arrangement is chosen. Therefore particular qualities of an individual observer do not enter into the conceptual framework of the theory.

Introductory
A Treatise on Man and the Development of His Faculties (1842)
Context: Every social state supposes... a certain number and a certain order of crimes, these being merely the necessary consequences of its organisation. This observation, so discouraging at first sight, becomes, on the contrary, consolatory, when examined more nearly, by showing the possibility of ameliorating the human race, by modifying their institutions, their habits, the amount of their information, and, generally, all which influences their mode of existence.

Nature and the Greeks (1954)
Context: The observing mind is not a physical system, it cannot interact with any physical system. And it might be better to reserve the term "subject" for the observing mind. … For the subject, if anything, is the thing that senses and thinks. Sensations and thoughts do not belong to the "world of energy."

Emperor Has No Clothes Award acceptance speech (2003)
Context: I am a reasonably emotional person, and I see no reason why that's incompatible with being a scientist. Even if we learn about how everything works, that doesn't mean anything at all. You can reduce how an impala leaps to a bunch of biomechanical equations. You can turn Bach into contrapuntal equations, and that doesn't reduce in the slightest our capacity to be moved by a gazelle leaping or Bach thundering. There is no reason to be less moved by nature around us simply because it's revealed to have more layers of complexity than we first observed.
The more important reason why people shouldn't be afraid is, we're never going to inadvertently go and explain everything. We may learn everything about something, and we may learn something about everything, but we're never going to learn everything about everything. When you study science, and especially these realms of the biology of what makes us human, what's clear is that every time you find out something, that brings up ten new questions, and half of those are better questions than you started with.

Cause, Principle, and Unity (1584)
Context: This entire globe, this star, not being subject to death, and dissolution and annihilation being impossible anywhere in Nature, from time to time renews itself by changing and altering all its parts. There is no absolute up or down, as Aristotle taught; no absolute position in space; but the position of a body is relative to that of other bodies. Everywhere there is incessant relative change in position throughout the universe, and the observer is always at the centre of things.

"Likeness to God", an address in Providence, Rhode Island (1828)
Context: I begin with observing, what all indeed will understand, that the likeness to God, of which I propose to speak, belongs to man's higher or spiritual nature. It has its foundation in the original and essential capacities of the mind. In proportion as these are unfolded by right and vigorous exertion, it is extended and brightened. In proportion as these lie dormant, it is obscured. In proportion as they are perverted and overpowered by the appetites and passions, it is blotted out. In truth, moral evil, if unresisted and habitual, may so blight and lay waste these capacities, that the image of God in man may seem to be wholly destroyed.

More Worlds Than One: The Creed of the Philosopher and the Hope of the Christian (1856), "Religious Difficulties", p. 152-153
Context: Amid the destructive convulsions of the physical world, even pious minds may have for an instant questioned the superintending providence of God. In the midst of famine, or pestilence, or war, they may have stood horror- struck at the scene. In the triumphs of fraud, oppression, and injustice, over honesty, and liberty, and law. Faith may have wavered, and Hope despaired; but in no condition, either of the physical or the moral world, does the mind question the POWER of its Maker. The omnipotence of the Creator, and the exertion of it in every corner of space, — His care over the falling sparrow, and His guidance of the gigantic planet, are the earliest of our acquired truths, and the very first that observation and experience confirm. When Reason gives wisdom to our perceptions, omnipotence is the grand truth which they inculcate. Whatever the eye sees, or the ear hears, or the fingers touch, — every motion of our body, every function it performs, every structure in its fabric, impresses on the mind, and fixes in the heart the conviction, that the Creator is all-powerful as well as all-wise. Omnipotence, in short, is the only attribute of God which is universally appreciated, which skepticism never unsettles, and which we believe as firmly when under the influence of our corrupt passions, as when we are looking devoutly to heaven. All the other attributes of God are inferences. His omnipresence, His omniscience, His justice, mercy, and truth, are the deductions of reason, and, however true and demonstrable, they exercise little influence over the mind; but the attribute of omnipotence predominates over them all, and no mind responsive to its power will ever be disturbed by the ideas which it suggests of infinity of time, infinity of space, and infinity of life.

NOW interview (2004)
Context: Art has always been my salvation. And my gods are Herman Melville, Emily Dickinson, Mozart. I believe in them with all my heart. And when Mozart is playing in my room, I am in conjunction with something I can't explain — I don't need to. I know that if there's a purpose for life, it was for me to hear Mozart. Or if I walk in the woods and I see an animal, the purpose of my life was to see that animal. I can recollect it, I can notice it. I'm here to take note of. And that is beyond my ego, beyond anything that belongs to me, an observer, an observer.

Letter to the superior of the Franciscans at Cuyo (12 August 1818), as quoted in "Virgin of Cuyo" in The Catholic Encyclopedia (1914) http://www.newadvent.org/cathen/16031c.htm
Context: The remarkable protection granted to the Army of the Andes by its Patron and General, Our Lady of Cuyo, cannot fail to be observed. I am obliged as a Christian to acknowledge the favour and to present to Our Lady, who is venerated in your Reverence's church, my staff of command which I hereby send: for it belongs to her and may it be a testimony of her protection to our Army.

Teaching as a Subversive Activity (1969)
Context: In order to understand what kind of behaviors classrooms promote, one must become accustomed to observing what, in fact, students actually do in them. What students do in a classroom is what they learn (as Dewey would say), and what they learn to do is the classroom's message (as McLuhan would say). Now, what is it that students do in the classroom? Well, mostly they sit and listen to the teacher. Mostly, they are required to believe in authorities, or at least pretend to such belief when they take tests. Mostly they are required to remember. They are almost never required to make observations, formulate definitions, or perform any intellectual operations that go beyond repeating what someone else says is true. They are rarely encouraged to ask substantive questions, although they are permitted to ask about administrative and technical details. (How long should the paper be? Does spelling count? When is the assignment due?) It is practically unheard of for students to play any role in determining what problems are worth studying or what procedures of inquiry ought to be used. Examine the types of questions teachers ask in classrooms, and you will find that most of them are what might technically be called "convergent questions," but what might more simply be called "Guess what I am thinking " questions.

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

As quoted in “The Fascist Reform of the Penal Law in Italy,” Giulo Battaglin, Journal of Criminal Law and Criminology, Vol. 24, Issue 1, May-June, summer 1933, p. 286. Speech in the Senate (1925)

Book V, Chapter 12, "Of Titles"
Enquiry Concerning Political Justice (1793)

Book V, Ch. 5
Enquiry Concerning Political Justice (1793)

Source: A Vindication of the Rights of Woman (1792), Ch. 1

No. 225
The Tatler (1711–1714)

Speech https://hansard.parliament.uk/commons/1916-12-19/debates/8572103d-700a-487a-8dd1-c0a99679cc6d/PrimeMinisterSStatement in the House of Commons (19 December 1916)
Later life

Praeterita, volume I, chapter IX (1885-1889)

Introductory
The Grammar of Science (1900)

Introductory
The Grammar of Science (1900)

Introductory
The Grammar of Science (1900)

Third Report, p. 174-175
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)

Caxtoniana: Hints on Mental Culture (1862)

Ante-Nicene Christian Library, Volume 6: Hippolytus, Bishop Of Rome, Volume 1 P. 90
Refutation of All Heresies

Selected works, Spinoza and Buddha: Visions of a Dead God (1933)

Dharma Punx: A Memoir (2003)

New Era Community (1926)

23 April 1938

The Recasting of Some Basic Psychoanalytic Ideas
The Denial of Death (1973)

THE CHAINS OF SLAVERY

Source: Initiation Into Hermetics (1956), p. 35

Bias, Blindness and How We Truly Think (Part 4): Daniel Kahneman, bloomberg.com, 24 October 2011, 15 May 2014 http://www.bloomberg.com/news/2011-10-27/bias-blindness-and-how-we-truly-think-part-4-daniel-kahneman.html,
"Bias, Blindness and How We Truly Think" (2011)

2000s, Ayodhya: The Case Against the Temple (2002)

2000s, Ayodhya: The Case Against the Temple (2002)

Flying Saucers Have Landed

Source: The Civilizing Process (1939), p. 477

"To the Reader"
Memories of a Catholic Girlhood (1957)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, p. 122

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 90–91

Source: Better-World Philosophy: A Sociological Synthesis (1899), Blunders, p. 72

Source: Broca's Brain (1979), Chapter 5, “Night Walkers and Mystery Mongers: Sense and Nonsense at the End of Science” (pp. 58-59)

Letter to Jacob De La Motta (August 1820), Manuscript Division, Papers of James Madison http://www.jewishvirtuallibrary.org/jsource/loc/madison.html
1820s

Speech to the National Labour conference at Caxton Hall, London (28 October 1935), quoted in The Times (29 October 1935), p. 9
1930s

1840s, Essays: Second Series (1844), Nominalist and Realist

1840s, Essays: Second Series (1844), Nominalist and Realist

1960s, Operating Manual for Spaceship Earth (1963)

Source: Black Skin, White Masks (1952), p. 97