Quotes about theory

page 28

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: Our instinct has outrun our theory in this matter; for while we still insist upon free will and sin, we make allowance for individuals who have gone wrong, on the very ground of provocation, of temptation, of bad education, of infirm character. By and by philosophy will follow, and so at last we may hope for a true theory of morals. It is curious to watch, in the history of religious beliefs, the gradual elimination of this monster of moral evil. The first state of mankind is the unreflecting state. The nature is undeveloped, looking neither before nor after; it acts on the impulse of the moment, and is troubled with no weary retrospect, nor with any notions of a remote future which present conduct can affect; and knowing neither good nor evil, better or worse, it does simply what it desires, and is happy in it. It is the state analogous to the early childhood of each of us, and is represented in the common theory of Paradise — the state of innocence.

Paris Review interview (1958)
Context: Let the writer take up surgery or bricklaying if he is interested in technique. There is no mechanical way to get the writing done, no shortcut. The young writer would be a fool to follow a theory. Teach yourself by your own mistakes; people learn only by error. The good artist believes that nobody is good enough to give him advice. He has supreme vanity. No matter how much he admires the old writer, he wants to beat him.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 411
Context: Every naturalist admits that there is a general tendency in animals and plants to vary; but it is usually taken for granted, though we have no means of proving the assumption to be true, that there are certain limits beyond which each species cannot pass under any circumstances, or in any number of generations. Mr. Darwin and Mr. Wallace say that the opposite hypothesis, which assumes that every species is capable of varying indefinitely from its original type, is not a whit more arbitrary, and has this manifest claim to be preferred, that it will account for a multitude of phenomena which the ordinary theory is incapable of explaining.

"Afterthoughts," p. 217-218
What Do You Care What Other People Think? (1988)
Context: The only way to have real success in science, the field I’m familiar with, is to describe the evidence very carefully without regard to the way you feel it should be. If you have a theory, you must try to explain what’s good and what’s bad about it equally. In science, you learn a kind of standard integrity and honesty.

“Life-Line”, p. 24
The Past Through Tomorrow (1967)
Context: There are but two ways of forming an opinion in science. One is the scientific method; the other, the scholastic. One can judge from experiment, or one can blindly accept authority. To the scientific mind, experimental proof is all important and theory is merely a convenience in description, to be junked when it no longer fits. To the academic mind, authority is everything and facts are junked when they do not fit theory laid down by authority.

Joyce Carol Oates interviews herself (2013)
Context: My theory is that literature is essential to society in the way that dreams are essential to our lives. We can’t live without dreaming — as we can’t live without sleep. We are “conscious” beings for only a limited period of time, then we sink back into sleep — the “unconscious.” It is nourishing, in ways we can’t fully understand.

as quoted by Michio Kaku, Hyperspace: A Scientific Odyssey Through Parallel Universes, Time Warps, and the 10th Dimension (1995)
Context: String theory is extremely attractive because gravity is forced upon us. All known consistent string theories include gravity, so while gravity is impossible in quantum field theory as we have known it, it is obligatory in string theory.

Organizations and organization theory, 1982
Context: The domain of organization theory is coming to resemble more of a weed patch than a well-tended garden. Theories of the middle range (Merton, 1968; Pinder and Moore, 1979) proliferate, along with measures, terms, concepts, and research paradigms. It is often difficult to discern in what direction knowledge of organizations is progressing — or if, it is progressing at all. Researchers, students of organization theory, and those who look to such theory for some guidance about issues of management and administration confront an almost bewildering array of variables, perspectives, and inferred prescriptions.

"An Exposition of the Mission of England: Addressed to the Peoples of Europe" in The Reasoner, Vol. 3, No. 54 (1847), p. 321
Context: It is not, happily, within our power thus to work destruction in the universal womb of things; still within the sphere of human influence — which extends to the uttermost limit of our world's circumambient atmosphere — we can, and do, modify all nature's kingdom; bending towards good or ill, health or disease, harmony or discord, each part, each unit of the universal plan. Upon our just or erroneous comprehension then, of the laws of nature, must depend our adaptation of art for the right improvement or for the ignorant deterioration of Nature's works. And moreover, upon our just or erroneous interpretation of these in the first division of truth — the physical — will depend our interpretation of them in the intellectual and in the moral; from all which it follows, that our system of human economy will present, even as it has ever presented, a practical exhibition of that of the universe. There is more consistency in the human mind, as in the course of events, than is supposed. In both, the first link in the chain decides the last. Man hath ever made a cosmogony in keeping with his views in physics; a scheme of government in keeping with his cosmogony; a theory of ethics in keeping with his government, and a code of law and theology in keeping with his ethics. Every perception of the human mind modifies human practice. Science is but the theory of art.

Book II, 1105b.9
Nicomachean Ethics

“Conversation Between D’Alembert and Diderot”, as quoted in Selected Writings (1966) edited by Lester G. Crocker, and The Enlightenment and the Intellectual Foundations of Modern Culture (2004) by Louis K Dupré, p. 30
Variant translation: See this egg. It is with this that all the schools of theology and all the temples of the earth are to be overturned.
As quoted in Diderot, Reason and Resonance (1982) by Élisabeth de Fontenay, p. 217
D’Alembert’s Dream (1769)
Context: Do you see this egg? With this you can topple every theological theory, every church or temple in the world. What is it, this egg, before the seed is introduced into it? An insentient mass. And after the seed has been introduced to into it? What is it then? An insentient mass. For what is the seed itself other than a crude and inanimate fluid? How is this mass to make a transition to a different structure, to sentience, to life? Through heat. And what will produce that heat in it? Motion.

Pg. 66.
Against Method (1975)

From a letter to his father, quoted in George MacDonald and His Wife (1924) by Greville MacDonald
Context: I firmly believe people have hitherto been a great deal too much taken up about doctrine and far too little about practice. The word doctrine, as used in the Bible, means teaching of duty, not theory. I preached a sermon about this. We are far too anxious to be definite and to have finished, well-polished, sharp-edged systems — forgetting that the more perfect a theory about the infinite, the surer it is to be wrong, the more impossible it is to be right.

Methods of Mathematics Applied to Calculus, Probability, and Statistics (1985)
Context: When a theory is sufficiently general to cover many fields of application, it acquires some "truth" from each of them. Thus... a positive value for generalization in mathematics.

198 U.S. at 76.
1900s, Lochner v. New York, 198 U.S. 45 (1905)

Lex Donaldson, "The normal science of structural contingency theory." Studying Organizations: Theory and Method. Thousand Oaks, Calif: Sage (1999): 51-70.
Context: Within organization studies, contingency theory has provided a coherent paradigm for the analysis of the structure of organizations. The paradigm has constituted a framework in which research progressed leading to the construction of a scientific body of knowledge... Contingency theory states that there is no single organizational structure that is highly effective for all organizations. It sees the structure that is optimal as varying according to certain factors such as organizational strategy or size. Thus the optimal structure is contingent upon these factors which are termed the contingency factors. For example, a small-sized organization, one that has few employees, is optimally structured by a centralized structure in which decision-making authority is concentrated at the top of the hierarchy, whereas a large organization, one that has many employees, is optimally structured by a decentralized structure in which decision-making authority is dispersed down to lower levels of the hierarchy.

The Snow Leopard (1978)
Context: The progress of the sciences toward theories of fundamental unity, cosmic symmetry (as in the unified field theory) — how do such theories differ, in the end, from that unity which Plato called “unspeakable” and “indiscribable,” the holistic knowledge shared by so many peoples of the earth, Christians included, before the advent of the industrial revolution made new barbarians of the peoples of the West? In the United States, before spiritualist foolishness at the end of the last century confused mysticism with “the occult” and tarnished both, William James wrote a master work of metaphysics; Emerson spoke of “the wise silence, the universal beauty, to which every part and particle is equally related, the eternal One . . .”; Melville referred to “that profound silence, that only voice of God”; Walt Whitman celebrated the most ancient secret, that no God could be found “more divine than yourself.” And then, almost everywhere, a clear and subtle illumination that lent magnificence to life and peace to death was overwhelmed in the hard glare of technology. Yet that light is always present, like the stars of noon. Man must perceive it if he is to transcend his fear of meaningless, for no amount of “progress” can take its place. We have outsmarted ourselves, like greedy monkeys, and now we are full of dread.

Introduction, p. 28
Electric Waves: Being Researches on the Propagation of Electric Action with Finite Velocity Through Space (1893)
Context: It is not particularly satisfactory to see equations set forth as direct results of observation and experiment, where we used to get long mathematical deductions as apparent proofs of them. Nevertheless, I believe that we cannot, without deceiving ourselves, extract much more from known facts than is asserted in the papers referred to. If we wish to lend more color to the theory, there is nothing to prevent us from supplementing all this and aiding our powers of imagination by concrete representations of the various conceptions as to the nature of electric polarisation, the electric current, etc.

"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.

Entry (1952)
Eric Hoffer and the Art of the Notebook (2005)
Context: This food-and-shelter theory concerning man's efforts is without insight. Our most persistent and spectacular efforts are concerned not with the preservation of what we are but with the building up of an imaginary conception of ourselves in the opinion of others. The desire for praise is more imperative than the desire for food and shelter.

Quoted in An Encyclopedia of Quotations About Music (1981) by Nat Shapiro, p. 268
Unsourced variant: There is no theory. You have only to listen. Fantasy is the law.
Context: There is no theory. You have only to listen. Pleasure is the law. I love music passionately. And because l love it, I try to free it from barren traditions that stifle it. It is a free art gushing forth — an open-air art, boundless as the elements, the wind, the sky, the sea. It must never be shut in and become an academic art.

Tinselworm (2008)

1920s, Equal Rights (1920)
Context: Democracy is not a tearing down; it is a building up. It is not denial of the divine right of kings; it supplements that same with the assertion of the divine right of all men. It does not destroy; it fulfills. It is the consummation of all theories of government, the spirit of which all the nations of the earth must yield. It is the great constructive course of the ages. It is the alpha and omega of man's relation to man, the beginning and the end. There is, and can be, no more doubt of the triumphs of democracy in human affairs than there is of the triumph of gravitation in the physical world. The only question is how and when. Its foundation lays hold upon eternity. It is unconcerned with the idolatry, or despotism, or treason, or rebellion, or betrayal, but bows in reverence before Moses, or Hamden, or Washington, or Lincoln, or the lights that shone on Calvary.

the latter often in situations where the art of heuristic programming has far outreached the special-case "theories" so grimly taught and tested — and invocations about programming style almost sure to be outmoded before the student graduates.
Turing Award Lecture "Form and Content in Computer Science" (1969) http://web.media.mit.edu/~minsky/papers/TuringLecture/TuringLecture.html, in Journal of the Association for Computing Machinery 17 (2) (April 1970)

From a 1900, April 27, , Sixth Series, 2, 1–40 (1901).
Thermodynamics quotes
Context: The beauty and clearness of the dynamical theory, which asserts heat and light to be modes of motion, is at present obscured by two clouds. I. The first came into existence with the undulatory theory of light, and was dealt with by Fresnel and Dr. Thomas Young; it involved the question, how could the earth move through an elastic solid, such as essentially is the luminiferous ether? II. The second is the Maxwell–Boltzmann doctrine regarding the partition of energy.

Source: On the Origin of Species (1859), chapter X: "On the Geological Succession of Organic Beings", pages 341-343 http://darwin-online.org.uk/content/frameset?pageseq=359&itemID=F373&viewtype=side
Context: p>I have attempted to show that the geological record is extremely imperfect; that only a small portion of the globe has been geologically explored with care; that only certain classes of organic beings have been largely preserved in a fossil state; that the number both of specimens and of species, preserved in our museums, is absolutely as nothing compared with the incalculable number of generations which must have passed away even during a single formation; that, owing to subsidence being necessary for the accumulation of fossiliferous deposits thick enough to resist future degradation, enormous intervals of time have elapsed between the successive formations; that there has probably been more extinction during the periods of subsidence, and more variation during the periods of elevation, and during the latter the record will have been least perfectly kept; that each single formation has not been continuously deposited; that the duration of each formation is, perhaps, short compared with the average duration of specific forms; that migration has played an important part in the first appearance of new forms in any one area and formation; that widely ranging species are those which have varied most, and have oftenest given rise to new species; and that varieties have at first often been local (emphasis not Darwin's). All these causes taken conjointly, must have tended to make the geological record extremely imperfect, and will to a large extent explain why we do not find interminable varieties, connecting together all the extinct and existing forms of life by the finest graduated steps. He who rejects these views on the nature of the geological record, will rightly reject my whole theory. For he may ask in vain where are the numberless transitional links which must formerly have connected the closely allied or representative species, found in the several stages of the same great formation. He may disbelieve in the enormous intervals of time which have elapsed between our consecutive formations; he may overlook how important a part migration must have played, when the formations of any one great region alone, as that of Europe, are considered; he may urge the apparent, but often falsely apparent, sudden coming in of whole groups of species. He may ask where are the remains of those infinitely numerous organisms which must have existed long before the first bed of the Silurian system was deposited: I can answer this latter question only hypothetically, by saying that as far as we can see, where our oceans now extend they have for an enormous period extended, and where our oscillating continents now stand they have stood ever since the Silurian epoch; but that long before that period, the world may have presented a wholly different aspect; and that the older continents, formed of formations older than any known to us, may now all be in a metamorphosed condition, or may lie buried under the ocean.</p

Interview in The Hindu (2013)
Context: The improved understanding of the equations of hydrodynamics is general in nature; it applies to all quantum field theories, including those like quantum chromodynamics that are of interest to real world experiments. I think this is a good (though minor) example of the impact of string theory on experiments. At our current stage of understanding of string theory, we can effectively do calculations only in particularly simple — particularly symmetric — theories. But we are able to analyse these theories very completely; do the calculations completely correctly. We can then use these calculations to test various general predictions about the behaviour of all quantum field theories. These expectations sometimes turn out to be incorrect. With the string calculations to guide you can then correct these predictions. The corrected general expectations then apply to all quantum field theories, not just those very symmetric ones that string theory is able to analyse in detail.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 412
Context: One of the principal claims of Mr. Darwin's theory to acceptance is, that it enables us to dispense with a law of progression as a necessary accompaniment of variation. It will account equally well for what is called degradation, or a retrograde movement towards a simpler structure, and does not require Lamarck's continual creation of monads; for this was a necessary part of his system, in order to explain how, after the progressive power had been at work for myriads of ages, there were as many beings of the simplest structure in existence as ever.

The Nature of the Physical World (1928)
Context: The idealistic tinge in my conception of the physical world arose out of mathematical researches on the relativity theory. In so far as I had any earlier philosophical views, they were of an entirely different complexion.
From the beginning I have been doubtful whether it was desirable for a scientist to venture so far into extra-scientific territory. The primary justification for such an expedition is that it may afford a better view of his own scientific domain.

Preface http://www-groups.dcs.st-and.ac.uk/~history/Extras/Eddington_Gifford.html

1960s, The American Promise (1965)
Context: This was the first nation in the history of the world to be founded with a purpose. The great phrases of that purpose still sound in every American heart, North and South: "All men are created equal" — "government by consent of the governed" — "give me liberty or give me death." Well, those are not just clever words, or those are not just empty theories. In their name Americans have fought and died for two centuries, and tonight around the world they stand there as guardians of our liberty, risking their lives. Those words are a promise to every citizen that he shall share in the dignity of man. This dignity cannot be found in a man's possessions; it cannot be found in his power, or in his position. It really rests on his right to be treated as a man equal in opportunity to all others. It says that he shall share in freedom, he shall choose his leaders, educate his children, and provide for his family according to his ability and his merits as a human being.

2010s, 2016, Donald Trump and the fitness threshold (2016)
Context: Donald Trump, the man who defied every political rule and prevailed to win his party’s nomination, last week took on perhaps the most sacred political rule of all: Never attack a Gold Star family. Not just because it alienates a vital constituency but because it reveals a shocking absence of elementary decency and of natural empathy for the most profound of human sorrows — parental grief.
Why did Trump do it? It wasn’t a mistake. It was a revelation. It’s that he can’t help himself. His governing rule in life is to strike back when attacked, disrespected or even slighted. To understand Trump, you have to grasp the General Theory: He judges every action, every pronouncement, every person by a single criterion — whether or not it/he is “nice” to Trump.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 19. How, Though the Sphere Showed Me Other Mysteries of Spaceland, I Still Desired More; and What Came of It
Context: p>O, my Lord, my Lord, behold, I cast myself in faith upon conjecture, not knowing the facts; and I appeal to your Lordship to confirm or deny my logical anticipations. If I am wrong, I yield, and will no longer demand a fourth Dimension; but, if I am right, my Lord will listen to reason.I ask therefore, is it, or is it not, the fact, that ere now your countrymen also have witnessed the descent of Beings of a higher order than their own, entering closed rooms, even as your Lordship entered mine, without the opening of doors or windows, and appearing and vanishing at will? On the reply to this question I am ready to stake everything. Deny it, and I am henceforth silent. Only vouchsafe an answer.SPHERE. (AFTER A PAUSE). It is reported so. But men are divided in opinion as to the facts. And even granting the facts, they explain them in different ways. And in any case, however great may be the number of different explanations, no one has adopted or suggested the theory of a Fourth Dimension.Therefore, pray have done with this trifling, and let us return to business.</p

In response to David Letterman's question, "What do we now know [about the universe] we didn’t know before?" on The Late Show (23 March 2005)
Context: Well, a big question is how did the universe begin. And we, cannot answer that question. Some people think that the big bang is an explanation of how the universe began, its not. The big bang is a theory of how the universe evolved from a split second after whatever brought it into existence. And the reason why we’ve been unable to look right back at time zero, to figure out how it really began; is that conflict between Einstein’s ideas of gravity and the laws of quantum physics. So, string theory may be able to — it hasn’t yet; we’re working on it today — feverishly. It may be able to answer the question, how did the universe begin. And I don’t know how it’ll affect your everyday life, but to me, if we really had a sense of how the universe really began, I think that would, really, alert us to our place in the cosmos in a deep way.

Context: The usual no-go theorems telling us that hidden variables are irreconcilable with locality, appear to start with fairly conventional pictures of particle systems, detectors, space and time. Usually, it is taken for granted that events at one place in the universe can be described independently from what happens elsewhere. Perhaps one has to search for descriptions where the situation is more complex. Maybe, it needs not be half as complex as superstring theory itself. The conventional Copenhagen interpretation of quantum mechanics suffices to answer all practical questions concerning conventional experiments with quantum mechanics, and the outcome of experiments such as that of Aspect et al can be precisely predicted by conventional quantum mechanics. This is used by some to state that no additional interpretation prescriptions for quantum mechanics are necessary. Yet we insist that the axioms for any "complete" quantum theory for the entire cosmos would present us with as yet unresolved paradoxes.

Obstacles on the Way toward the Quantization of Space, Time and Matter — and possible resolutions — http://www.staff.science.uu.nl/~hooft101/gthpub/foundations.pdf

A Little Conserva-tive (1936)
Context: For more than a quarter of a century I have been known, in so far as I was known at all, as a radical. It came about in this way: I was always interested in the rerum cognoscere causas, liking to get down below the surface of things and examine their roots. This was purely a natural disposition, reflecting no credit whatever on me, for I was born with it.... Therefore when the time came for me to describe myself by some convenient label, I took one which marked the quality that I thought chiefly differentiated me from most of the people I saw around me. They habitually gave themselves a superficial account of things, which was all very well if it suited them to do so, but I preferred always to give myself a root-account of things, if I could get it. Therefore, by way of a general designation, it seemed appropriate to label myself a radical. Likewise, also, when occasion required that I should label myself with reference to particular social theories or doctrines, the same decent respect for accuracy led me to describe myself as an anarchist, an individualist, and a single-taxer.

As quoted by David Weddle in " Lights, Camera, Action. Marxism, Semiotics, Narratology: Film School Isn't What It Used to Be, One Father Discovers http://articles.latimes.com/print/2003/jul/13/magazine/tm-filmschool28." Los Angeles Times (13 July 2003)
Context: Film theory has nothing to do with film. Students presumably hope to find out something about film, and all they will find out is an occult and arcane language designed only for the purpose of excluding those who have not mastered it and giving academic rewards to those who have. No one with any literacy, taste or intelligence would want to teach these courses, so the bona fide definition of people teaching them are people who are incapable of teaching anything else.

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: Both thought and feeling are determinants of conduct, and the same conduct may be determined either by feeling or by thought. When we survey the whole field of religion, we find a great variety in the thoughts that have prevailed there; but the feelings on the one hand and the conduct on the other are almost always the same, for Stoic, Christian, and Buddhist saints are practically indistinguishable in their lives. The theories which Religion generates, being thus variable, are secondary; and if you wish to grasp her essence, you must look to the feelings and the conduct as being the more constant elements. It is between these two elements that the short circuit exists on which she carries on her principal business, while the ideas and symbols and other institutions form loop-lines which may be perfections and improvements, and may even some day all be united into one harmonious system, but which are not to be regarded as organs with an indispensable function, necessary at all times for religious life to go on. This seems to me the first conclusion which we are entitled to draw from the phenomena we have passed in review.

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.

May the Source Be With You (2001)
Context: While control is needed, and perfectly warranted, our bias should be clear up front: Monopolies are not justified by theory; they should be permitted only when justified by facts. If there is no solid basis for extending a certain monopoly protection, then we should not extend that protection. This does not mean that every copyright must prove its value initially. That would be a far too cumbersome system of control. But it does mean that every system or category of copyright or patent should prove its worth. Before the monopoly should be permitted, there must be reason to believe it will do some good — for society, and not just for monopoly holders.

Source: Founding Address (1876), The Religion of Duty (1905), Ch. 10
Context: Theories of what is true have their day. They come and go, leave their deposit in the common stock of knowledge, and are supplanted by other more convincing theories. The thinkers and investigators of the world are pledged to no special theory, but feel themselves free to search for the greater truth beyond the utmost limits of present knowledge. So likewise in the field of moral truth, it is our hope, that men in proportion as they grow more enlightened, will learn to hold their theories and their creeds more loosely, and will none the less, nay, rather all the more be devoted to the supreme end of practical righteousness to which all theories and creeds must be kept subservient.
There are two purposes then which we have in view: To secure in the moral and religious life perfect intellectual liberty, and at the same time to secure concert in action. There shall be no shackles upon the mind, no fetters imposed in early youth which the growing man or woman may feel prevented from shaking off, no barrier set up which daring thought may not transcend. And on the other hand there shall be unity of effort, the unity that comes of an end supremely prized and loved, the unity of earnest, morally aspiring persons, engaged in the conflict with moral evil.

Sons Come and Go, Mothers Hang in Forever (1976)
Context: Jesus never said anything about absurdity, and he never indicated for one flash of time that he was aware of the preposterousness of his theory about himself. And he didn't even try to make the theory understandable in terms of the reality and experience of the rest of us. For if everybody else is also not what Jesus said he was, what good is what he said?

“The teaching of mathematics,” p. 71-72
On Science, Necessity, and the Love of God (1968)
Context: My purpose here is to denounce an idea which seems to be dangerous and false. … Revolutionary trade unionists and orthodox communists are at one in considering everything that is purely theoretical as bourgeois. … The culture of a socialist society would be a synthesis of theory and practice; but to synthesize is not the same as to confuse together; it is only contraries that can be synthesized. … Marx’s principal glory is to have rescued the study of societies not only from Utopianism but also and at the same time from empiricism. … Humanity cannot progress by importing into theoretical study the processes of blind routine and haphazard experiment by which production has so long been dominated. … The true relation between theory and application only appears when theoretical research has been purged of all empiricism.

Source: Differential Psychology: Towards Consensus (1987), pp. 430-1
Context: The key theme in Gordon’s chapter, that lends it theoretical coherence, is his clear perception that the guiding force in my own work in mental measurement arises principally from my constant search for construct validity that can embrace the widest range of phenomena in differential psychology. In my philosophy, science is an unrelenting battle against ad hoc explanation. No other field in psychology with which I have been acquainted has been so infested by ad hoc theories as the attempts to explain social class, racial, and ethnic group differences on various tests of mental ability. My pursuit of what I have called the Spearman hypothesis (Jensen, 1985a), which is nicely explicated by Gordon, represents an effort to displace various ad hoc views of the black-white differences on psychometric tests by pointing out the relationship of the differences to the g loadings of tests, thereby bringing the black-white difference into the whole nomothetic network of the g construct. It is within this framework, I believe, that the black-white difference in psychometric tests and all their correlates, will ultimately have to be understood. Understanding the black-white difference is part and parcel of understanding the nature of g itself. My thoughts about researching the nature of g have been expounded in a recent book chapter (Jensen, 1986b). Enough said. Gordon’s chapter speaks for itself, and, with his three commentaries on the chapters by Osterlind, Shepard, and Scheuneman, leaves little else for me to add to this topic.

Conjectures and Refutations: The Growth of Scientific Knowledge (1963)
Context: I may illustrate this by two very different examples of human behaviour: that of a man who pushes a child into the water with the intention of drowning it; and that of a man who sacrifices his life in an attempt to save the child. Each of these two cases can be explained with equal ease in Freudian and in Adlerian terms. According to Freud the first man suffered from repression (say, of some component of his Oedipus complex), while the second man had achieved sublimation. According to Adler the first man suffered from feelings of inferiority (producing perhaps the need to prove to himself that he dared to commit some crime), and so did the second man (whose need was to prove to himself that he dared to rescue the child). I could not think of any human behaviour which could not be interpreted in terms of either theory. It was precisely this fact — that they always fitted, that they were always confirmed — which in the eyes of their admirers constituted the strongest argument in favour of these theories. It began to dawn on me that this apparent strength was in fact their weakness.

Physics and Philosophy (1958)
Context: The law of causality is no longer applied in quantum theory and the law of conservation of matter is no longer true for the elementary particles. Obviously Kant could not have foreseen the new discoveries, but since he was convinced that his concepts would be "the basis of any future metaphysics that can be called science" it is interesting to see where his arguments have been wrong.

Restoration: Congress, Term Limits and the Recovery of Deliberative Democracy, Simon & Schuster (c. 1992), Chapter 1, p. 31 :
Context: Byrd [former Senator Robert Byrd of West Virginia] rose to his current eminence from conditions of severe poverty, and he represents a poor state, so perhaps some of his grasping should be forgiven. Some, but not this egregious sort. His career has become a caricature of a particularly crass and cynical theory of representation. The theory is that election to Congress is tantamount to being dispatched to Washington on a looting raid for the enrichment of your state or district, and no other ethic need inhibit the feeding frenzy.

"Legislators of the world" in The Guardian (18 November 2006)
Context: Of course, like the consciousness behind it, behind any art, a poem can be deep or shallow, glib or visionary, prescient or stuck in an already lagging trendiness. What's pushing the grammar and syntax, the sounds, the images — is it the constriction of literalism, fundamentalism, professionalism — a stunted language? Or is it the great muscle of metaphor, drawing strength from resemblance in difference? Poetry has the capacity to remind us of something we are forbidden to see. A forgotten future: a still uncreated site whose moral architecture is founded not on ownership and dispossession, the subjection of women, outcast and tribe, but on the continuous redefining of freedom — that word now held under house arrest by the rhetoric of the "free" market. This on-going future, written-off over and over, is still within view. All over the world its paths are being rediscovered and reinvented.
There is always that in poetry which will not be grasped, which cannot be described, which survives our ardent attention, our critical theories, our late-night arguments. There is always (I am quoting the poet/translator Américo Ferrari|) "an unspeakable where, perhaps, the nucleus of the living relation between the poem and the world resides".

A Conversation with Martin de Maat (1998)
Context: What happens in the ensemble work is that in a cooperative work, the power of communication in being with each other in acceptance and "yes, and"-ing each other, is that you as an individual start to believe in yourself because you begin to see yourself in the others' eyes. Your ensemble, your group, your team, your committee, is the one that's believing in you and you pull it together to do it for them. You know, it's simply recognizing you're not alone. I'm way out in theory here; it's the study of what the power is, the power in improvisation and why it changes lives.... I'm crazy about it, and that's why I've dedicated my life to the study of it. The power is love, if you want to know the truth. It's love and unconditional acceptance. You put yourself in a place of support, unconditional acceptance and love for who you are, the way you are and your uniqueness, and what you do is grow. You surround yourself with people who are truly interested in you and listen to you, and you will grow. And it doesn't take much to start advancing you, it doesn't take much of that support, it doesn't take much of that love and that care and you can do it. You can play act with people. You can be in a state of play together.

The Libertarian as Conservative (1984)
Context: My (unfriendly) approach to modern society is to regard it as an integrated totality. Silly doctrinaire theories which regard the state as a parasitic excrescence on society cannot explain its centuries-long persistence, its ongoing encroachment upon what was previously market terrain, or its acceptance by the overwhelming majority of people including its demonstrable victims.

Mind and Matter (1958)
Context: To my view the ‘statistical theory of time’ has an even stronger bearing on the philosophy of time than the theory of relativity. The latter, however revolutionary, leaves untouched the undirectional flow of time, which it presupposes, while the statistical theory constructs it from the order of events. This means a liberation from the tyranny of old Chronos. What we in our minds construct ourselves cannot, so I feel, have dictatorial power over our mind, neither the power of bringing it to the fore nor the power of annihilating it. But some of you, I am sure, will call this mysticism. So with all due acknowledgement to the fact that physical theory is at all times relative, in that it depends on certain basic assumptions, we may, or so I believe, assert that physical theory in its present stage strongly suggests the indestructibility of Mind by Time.

Nano Reid (1950)
Context: Each work of art is a complete entity existing in its own right and by its own particular logic. It has its own reality and is independent of any particular creed or theory as a justification for its existence. This is not to say that artistic development may be considered as a self-sufficient process unrelated to social reality, because art is always concerned with the deeper and fundamentally human things; and any consideration of art is a consideration of humanity. But it does mean that we cannot apply the principles and logic of the past to a new work of art and hope to understand it. The eternal verities with which the artist is concerned do not change, but our conception of art does, as does our conception of form, and these must be extended if we are to understand fully and basically the meaning of a new work. It is a complex matter, but the elemental principles are always simple. The mass of modern art theory that developed around the fantastic changes of this century's painting can be largely ignored; only one or two fundamental principles are important. Probably most important in the new aesthetics from the painter's point of view was the statement of Degas, seventy years ago, in his unheeded advice to the Impressionists. He spoke then of a "Transformation in which imagination collaborates with memory... It is very well to copy what one sees; it is much better to draw what one has retained in one's memory”…This attitude, and all it implies, underlines the work of practically every painter of importance since 1900. Ultimately, it meant that the day of stage props and models was gone, and that imagination was recognised as the most important quality in an artist.

On Marxism, which he considered more suited to ants than to humans.
http://arts.independent.co.uk/books/news/article2886394.ece.

"Edward Witten" interview, Superstrings: A Theory of Everything? (1992) ed. P.C.W. Davies, Julian Brown
Context: I think one has to regard it as a long term process. One has to remember that String theory, if you choose to date it from the Veneziano model, is already eighteen years old... that quantum electrodynamic theory towards which Planck was heading [in 1900], took fifty years to emerge.

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.

Source: Who Is Man? (1965), Ch. 5<!-- Pathos, p. 91 -->
Context: Being is either open to, or dependent on, what is more than being, namely, the care for being, or it is a cul-de-sac, to be explained in terms of self-sufficiency. The weakness of the first possibility is in its reference to a mystery; the weakness of the second possibility is in its pretension to offer a rational explanation.
Nature, the sum of its laws, may be sufficient to explain in its own terms how facts behave within nature; it does not explain why they behave at all. Some tacit assumptions of the theory of insufficiency remain problematic.

New Mindset on Consciousness (1987)
Context: Instead of maintaining the traditional separation of science and values, cognitive theory says the two come together in brain function. If we are correct in saying that our conscious mental values not only arise from, but also influence brain processing, then it becomes possible to integrate values with the physical world on a scientific rather than supernatural basis. It's been the traditional role of religion to affirm the primary importance of our higher values in this world by invoking a supreme power. In cognitivism, it is science that affirms the powerful controlling role of higher values, and it is able to do so on grounds that are verifiable — that is, testable against reality as it really is.
On these new terms, science no longer upholds a value-empty existence, in which everything, including the human mind, is driven entirely by strictly physical forces of the most elemental kind. We get a vastly revised answer to the old question "What does science leave to believe in?" that gives us a different image of science and the kind of truth science stands for. This new outlook leads to realistic, this world values that provide a strong moral basis for environmentalism and population controls and for policies that would protect the long-term evolving quality of the biosphere.

Crabbed Age and Youth.
Virginibus Puerisque and Other Papers (1881)
Context: All error, not merely verbal, is a strong way of stating that the current truth is incomplete. The follies of youth have a basis in sound reason, just as much as the embarrassing questions put by babes and sucklings. Their most antisocial acts indicate the defects of our society. When the torrent sweeps the man against a boulder, you must expect him to scream, and you need not be surprised if the scream is sometimes a theory. Shelley, chafing at the Church of England, discovered the cure of all evils in universal atheism. Generous lads irritated at the injustices of society, see nothing for it but the abolishment of everything and Kingdom Come of anarchy. Shelley was a young fool; so are these cocksparrow revolutionaries. But it is better to be a fool than to be dead. It is better to emit a scream in the shape of a theory than to be entirely insensible to the jars and incongruities of life and take everything as it comes in a forlorn stupidity. Some people swallow the universe like a pill; they travel on through the world, like smiling images pushed from behind. For God’s sake give me the young man who has brains enough to make a fool of himself! As for the others, the irony of facts shall take it out of their hands, and make fools of them in downright earnest, ere the farce be over. There shall be such a mopping and a mowing at the last day, and such blushing and confusion of countenance for all those who have been wise in their own esteem, and have not learnt the rough lessons that youth hands on to age. If we are indeed here to perfect and complete our own natures, and grow larger, stronger, and more sympathetic against some nobler career in the future, we had all best bestir ourselves to the utmost while we have the time. To equip a dull, respectable person with wings would be but to make a parody of an angel.

"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 : The Problem
Progress and Poverty (1879)
Context: I propose in this inquiry to take nothing for granted, but to bring even accepted theories to the test of first principles, and should they not stand the test, freshly to interrogate facts in the endeavor to discover their law.
I propose to beg no question, to shrink from no conclusion, but to follow truth wherever it may lead. Upon us is the responsibility of seeking the law, for in the very heart of our civilization to-day women faint and little children moan. But what that law may prove to be is not our affair. If the conclusions that we reach run counter to our prejudices, let us not flinch; if they challenge institutions that have long been deemed wise and natural, let us not turn back.

Inaugural Address (4 March 1845)
Context: By the theory of our Government majorities rule, but this right is not an arbitrary or unlimited one. It is a right to be exercised in subordination to the Constitution and in conformity to it. One great object of the Constitution was to restrain majorities from oppressing minorities or encroaching upon their just rights. Minorities have a right to appeal to the Constitution as a shield against such oppression.

Context: … at several times we have thought that optics was a finished science, where the last word had been said, or almost. Each time the discovery of new facts, the overthrow or extension of accepted theories, reminded us that science is never finished.
The impression that science is over has occurred many times in various branches of human knowledge, often because of an explosion of discoveries made by a genius or a small group of men in such a short time that average minds could hardly follow and had the unconscious desire to take breath, to get used to the unexpected things that came to be revealed. Dazzled by these new truths, they could not see beyond. Sometimes an entire century did not suffice to produce this accommodation.

Preface
The Origin of the Universe (1997)

Letter to Albert Einstein (13 June 1946), as quoted by Walter Moore in Schrödinger: Life and Thought (1989) ISBN 0521437679

On Time (1995) http://nielsenhayden.com/ontime.html at nielsenhayden.com, accessed May 9, 2014.
Context: My own personal theory is that this is the very dawn of the world. We're hardly more than an eyeblink away from the fall of Troy, and scarcely an interglaciation removed from the Altamira cave painters. We live in extremely interesting ancient times.
I like this idea. It encourages us to be earnest and ingenious and brave, as befits ancestral peoples; but keeps us from deciding that because we don't know all the answers, they must be unknowable and thus unprofitable to pursue.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: Fifth Theory.—This is our theory, or that of our Law.... The theory of man's perfectly free will is one of the fundamental principles of the Law of our teacher Moses, and of those who follow the Law. According to this principle man does what is in his power to do, by his nature, his choice, and his will; and his action is not due to any faculty created for the purpose. All species of irrational animals likewise move by their own free will. This is the Will of God; that is to say, it is due to the eternal divine will that all living beings should move freely, and that man should have the power to act according to his will or choice within the limits of his capacity.

"Coming from Your Inner Self", Conversation with W. Brian Arthur, Xerox PARC (16 April 1999) http://web.archive.org/web/20071011023150/http://www.dialogonleadership.org/Arthur-1999.html, by Joseph Jaworski, Gary Jusela, C. Otto Scharmer
Context: Complexity theory is really a movement of the sciences. Standard sciences tend to see the world as mechanistic. That sort of science puts things under a finer and finer microscope. In biology the investigations go from classifying organisms to functions of organisms, then organs themselves, then cells, and then organelles, right down to protein and enzymes, metabolic pathways, and DNA. This is finer and finer reductionist thinking.
The movement that started complexity looks in the other direction. It’s asking, how do things assemble themselves? How do patterns emerge from these interacting elements? Complexity is looking at interacting elements and asking how they form patterns and how the patterns unfold. It’s important to point out that the patterns may never be finished. They’re open-ended. In standard science this hit some things that most scientists have a negative reaction to. Science doesn’t like perpetual novelty.

Third Annual Message to Congress (6 December 1887), discussing tariffs. Compare "Free trade is not a principle, it is an expedient", Benjamin Disraeli, On Import Duties, April 25, 1843.
Context: Both of the great political parties now represented in the Government have by repeated and authoritative declarations condemned the condition of our laws which permit the collection from the people of unnecessary revenue, and have in the most solemn manner promised its correction; and neither as citizens nor partisans are our countrymen in a mood to condone the deliberate violation of these pledges.
Our progress toward a wise conclusion will not be improved by dwelling upon the theories of protection and free trade. This savors too much of bandying epithets. It is a condition which confronts us — not a theory. Relief from this condition may involve a slight reduction of the advantages which we award our home productions, but the entire withdrawal of such advantages should not be contemplated. The question of free trade is absolutely irrelevant, and the persistent claim made in certain quarters that all the efforts to relieve the people from unjust and unnecessary taxation are schemes of so-called free traders is mischievous and far removed from any consideration for the public good.

Source: The Riverworld series, To Your Scattered Bodies Go (1971), Chapter 1 (pp. 3-4)
Context: It was like no hell or heaven of which he had ever heard or read, and he had thought that he was acquainted with every theory of the afterlife.
He had died. Now he was alive. He had scoffed all his life at a life-after-death. For once, he could not deny that he had been wrong. But there was no one present to say, "I told you so, you damned infidel!"
Of all the millions, he alone was awake.

Interview in The Hindu (2013)
Context: The improved understanding of the equations of hydrodynamics is general in nature; it applies to all quantum field theories, including those like quantum chromodynamics that are of interest to real world experiments. I think this is a good (though minor) example of the impact of string theory on experiments. At our current stage of understanding of string theory, we can effectively do calculations only in particularly simple — particularly symmetric — theories. But we are able to analyse these theories very completely; do the calculations completely correctly. We can then use these calculations to test various general predictions about the behaviour of all quantum field theories. These expectations sometimes turn out to be incorrect. With the string calculations to guide you can then correct these predictions. The corrected general expectations then apply to all quantum field theories, not just those very symmetric ones that string theory is able to analyse in detail.

As quoted in The Sikh Review, Vol. 55 (2007), p. 173
Context: Non-violence is backed by the theory of soul-force in which suffering is courted in the hope of ultimately winning over the opponent. But what happens when such an attempt fail to achieve the object? It is here that soul-force has to be combined with physical force so as not to remain at the mercy of tyrannical and ruthless enemy.

The Fabric of the Cosmos : Space, Time, and the Texture of Reality (2004), p. 17
Context: Superstring theory starts off by proposing a new answer to an old question: what are the smallest, indivisible constituents of matter? For many decades, the conventional answer has been that matter is composed of particles... that can be modeled as dots that are indivisible and that have no size and no internal structure. Conventional theory claims, and experiments confirm, that these particles combine in various ways to produce protons, neutrons, and a wide variety of atoms and molecules... Superstring theory tells a different story.... it does claim that these particles are not dots. Instead... every particle is composed of a tiny filament of energy, some hundred billion billion times smaller than a single atomic nucleus, which is shaped like a string. And just as a violin string can vibrate in different patterns, each of which produces a different musical tone, the filaments of superstring theory can also vibrate in different patterns. But these vibrations... produce different particle properties.... All species of particles are unified in superstring theory since each arises from a different vibrational pattern executed by the same underlying entity.

Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: These old Mystics whom we call superstitious were far before us in their ideas of God and of prayer (that is of our communion with God). "Prayer," says a mystic of the 16th century, "is to ask not what we wish of God, but what God wishes of us." "Master who hast made and formed the vessel of the body of Thy creature, and hast put within so great a treasure, the Soul, which bears the image of Thee": so begins a dying prayer of the 14th century. In it and in the other prayers of the Mystics there is scarcely a petition. There is never a word of the theory that God's dealings with us are to show His "power"; still less of the theory that "of His own good pleasure" He has " predestined" any souls to eternal damnation. There is little mention of heaven for self; of desire of happiness for self, none. It is singular how little mention there is either of "intercession " or of " Atonement by Another's merits." True it is that we can only create a heaven for ourselves and others "by the merits of Another," since it is only by working in accordance with God's Laws that we can do anything. But there is nothing at all in these prayers as if God's anger had to be bought off, as if He had to be bribed into giving us heaven by sufferings merely "to satisfy God's justice." In the dying prayers, there is nothing of the "egotism of death." It is the reformation of God's church—that is, God's children, for whom the self would give itself, that occupies the dying thoughts. There is not often a desire to be released from trouble and suffering. On the contrary, there is often a desire to suffer the greatest suffering, and to offer the greatest offering, with even greater pain, if so any work can be done. And still, this, and all, is ascribed to God's goodness. The offering is not to buy anything by suffering, but — If only the suppliant can do anything for God's children!
These suppliants did not live to see the " reformation" of God's children. No more will any who now offer these prayers. But at least we can all work towards such practical " reformation." The way to live with God is to live with Ideas — not merely to think about ideals, but to do and suffer for them. Those who have to work on men and women must above all things have their Spiritual Ideal, their purpose, ever present. The "mystical " state is the essence of common sense.

Call to the Nation
Context: Buddha is the only prophet who said, I do not care to know your various theories about God. What is the use of discussing all the subtle doctrines about the soul? Do good and be good.

The Artful Universe (1995)
Context: Ancient belief in a cosmos composed of spheres, producing music as angels guided them through the heavens, was still fluorishing in Elizabethan times.... There is a good deal more to Pythagorean musical theory than celestial harmony. Besides the music of the celestial spheres (musica mundana), two other varieties of music were distinguished: the sound of instruments...(musica instrumentalis), and the continuous unheard music that emanated from the human body (musica humana), which arises from a resonance between the body and the soul.... In the medieval world, the status of music is revealed by its position within the Quadrivium—the fourfold curriculum—alongside arithmetic, geometry, and astronomy. Medieval students... believed all forms of harmony to derive from a common source. Before Boethius' studies in the ninth century, the idea of musical harmony was not considered independently of wider matters of celestial or ethical harmony.<!-- Ch. 5, pp. 201-202

Source: Sanitary Economy (1850), p. 28-29
Context: It has been among the visions of some dreaming philosophers that human life is capable of almost indefinite extension. The great Condorcet was one of these. He thought that by the removal of the two causes of evil—poverty and superfluity—by destroying prejudices and superstitions, and by various other operations, which he considered the purification of mankind, but which other people would call their pollution, the approach of death would by degrees be farther and farther indefinitely protracted. It is desirable that the practical views entertained by sanitary reformers should be kept widely distinct from any such theories, the character of which has been well drawn by Malthus when he says—"... Though I may not be able in the present instance to mark the limit at which further improvement will stop I can very easily mention a point at which it will not arrive."

"The Mindscape of Alan Moore" (2003)
Context: The main thing that I learned about conspiracy theory is that conspiracy theorists actually believe in a conspiracy because that is more comforting. The truth of the world is that it is chaotic. The truth is, that it is not the Jewish banking conspiracy or the grey aliens or the 12 foot reptiloids from another dimension that are in control. The truth is more frightening, nobody is in control. The world is rudderless.

Source: The Drunkard's Walk, Chapter 2, The Laws Of Truths And Half - Truths, p. 21 (See also: William Feller)

XVII. That the World is by nature Eternal.
On the Gods and the Cosmos

Source: The Political Doctrine of Fascism (1925), p. 111

Source: The Political Doctrine of Fascism (1925), pp. 108-109

[1992, Intersection Theory, Integrable Hierarchies and Topological Field Theory by Robbert Dijkgraaf, Fröhlich J., ’t Hooft G., Jaffe A., Mack G., Mitter P.K., Stora R. (eds.), New Symmetry Principles in Quantum Field Theory, NATO ASI Series (Series B: Physics), vol. 295, 95–158, Springer, Boston, MA, 10.1007/978-1-4615-3472-3_4]

Mathur, Samir D. "What exactly is the information paradox? http://books.google.com/books?id=RfDUXYSSyA0C&pg=PA3." In Physics of Black Holes, pp. 3–48. Springer, Berlin, Heidelberg, 2009. (quote from p. 3)

"The Morning Post," October 27th, 1908, reviewing one of his books on aeronautics.

[The transition from vapour to liquid when the range of the molecular attraction is sensible, Proceedings of the London Mathematical Society, 15, 2, 13 January 1916, 182–191, https://babel.hathitrust.org/cgi/pt?id=njp.32101044953782;view=1up;seq=242] (p. 182)

"The Chances of Death" (1895)

"The Chances of Death" (1895)

As quoted by E.S. Pearson, Karl Pearson: An Appreciation of Some Aspects of his Life and Work (1938) and cited in Bernard J. Norton, "Karl Pearson and Statistics: The Social Origins of Scientific Innovation" in Social Studies of Science, Vol. 8, No. 1, Theme Issue: Sociology of Mathematics (Feb.,1978), pp. 3-34.

Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.

"String Theory: Where are we now? https://arxiv.org/abs/hep-th/0004075 arXiv preprint hep-th/0004075 (2000). (quote from pp. 9–10)

Source: Anarchy and Christianity (1988), p. 16

Source: Reasons and Persons (1984), p. 101

Science and the Unseen World (1929)

The Visitor in Ch. 44 : the visitor, pp. 460-461
The Visitor (2002)

ContraPoints

Selected works, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (1991)

"On Revolutionary Morality" (1958)
1950's, On Revolutionary Morality (1958)

Judge to Mothershed, a suicide
"Beyond" (1933)

[The Large-scale Structure of the Universe, 1980, Princeton Universe Press, xii, https://books.google.com/books?id=O_BPaHFtX1YC&pg=PR12]

Preface to Second Edition (1989)
The Selfish Gene (1976, 1989)