Academics from the Netherlands

"In theory, there is no difference between theory and practice. But, in practice, there is."

"Jesus was a revolutionary, who did not become an extremist, since he did not offer an ideology, but Himself. He was also a mystic, who did not use his intimate relationship with God to avoid the social evils of his time, but shocked his milieu to the point of being executed as a rebel. In this sense he also remains for nuclear man the way to liberation and freedom."

"Prayer is not a pious decoration of life but the breath of human existence."

"We cannot change the world by a new plan, project, or idea. We cannot even change other people by our convictions, stories, advice and proposals, but we can offer a space where people are encouraged to disarm themselves, lay aside their occupations and pre-occupations and listen with attention and care to the voices speaking in their center."

"When we walk in the Lord's presence, everything we see, hear, touch, or taste reminds us of Him. This is what is meant by a prayerful life. It is not a life in which we say many prayers but a life in which nothing, absolutely nothing, is done, said, or understood independently of Him who is the origin and purpose of our existence."

"Fear makes us run away from each other or cling to each other but does not create true intimacy."

"My hope is that the description of God's love in my life will give you the freedom and the courage to discover . . . God's love in yours."

"We often confuse unconditional love with unconditional approval. God loves us without conditions but does not approve of every human behavior. God doesn’t approve of betrayal, violence, hatred, suspicion, and all other expressions of evil, because they all contradict the love God wants to instill in the human heart. Evil is the absence of God’s love."

"Although we tend to think about saints as holy and pious, and picture them with halos above their heads and ecstatic gazes, true saints are much more accessible. They are men and women like us, who live ordinary lives and struggle with ordinary problems. What makes them saints is their clear and unwavering focus on God and God’s people."

"I am deeply convinced that the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self."

"What makes the temptation of power so seemingly irresistible? Maybe it is that power offers an easy substitute for the hard task of love. It seems easier to be God than to love God, easier to control people than to love people, easier to own life than to love life."

"We are not the healers, we are not the reconcilers, we are not the givers of life. We are sinful, broken, vulnerable people who need as much care as anyone we care for."

"Your body needs to be held and to hold, to be touched and to touch. None of these needs is to be despised, denied, or repressed. But you have to keep searching for your body's deeper need, the need for genuine love. Every time you are able to go beyond the body's superficial desires for love, you are bringing your body home and moving toward integration and unity."

"When we honestly ask ourselves which person in our lives mean the most to us, we often find that it is those who, instead of giving advice, solutions, or cures, have chosen rather to share our pain and touch our wounds with a warm and tender hand. The friend who can be silent with us in a moment of despair or confusion, who can stay with us in an hour of grief and bereavement, who can tolerate not knowing, not curing, not healing and face with us the reality of our powerlessness, that is a friend who cares."

"One of the temptations of upper-middle class life is to create sharp edges of our moral sensitivities and allows a comfortable confusions about sin and virtue. The difference between rich and poor is not that the rich sin is more than the poor, that the rich find it easier to call sin a virtue. When the poor sin, they call it sin; when they see holiness, they identify it as such. The intuitive clarity is often absent from the wealthy, and that absence easily leads to the atrophy of the moral sense."

"People who pray stand receptive before the world. They no longer grab but caress, they no longer bite but kiss, they no longer examine but admire."

"To pray means to open your hands before God. It means slowly relaxing the tension which squeezes your hands together and accepting your existence with an increasing readiness, not as a possession to defend, but as a gift to receive. Above all, prayer is a way of life which allows you to find a stillness in the midst of the world where you open your hands to God’s promises and find hope for yourself, your neighbor and your world. In prayer, you encounter God not only in the small voice and the soft breeze, but also in the midst of the turmoil of the world, in the distress and joy of your neighbor and in the loneliness of your own heart."

"Prayer leads you to see new paths and to hear new melodies in the air. Prayer is the breath of your life which gives you freedom to go and to stay where you wish and to find the many signs which point out the way to a new land. Praying is not simply some necessary compartment in the daily schedule of a Christian or a source of support in time of need, nor is it restricted to Sunday mornings or mealtimes. Praying is living. It is eating and drinking, action and rest, teaching and learning, playing and working. Praying pervades every aspect of our lives. It is the unceasing recognition that God is wherever we are, always inviting us to come closer and to celebrate the divine gift of being alive."

"In the end, a life of prayer is a life with open hands where we are not ashamed of our weakness but realize that it is more perfect for us to be led by the Other than to try to hold everything in our own hands."

"Only within this kind of life does a spoken prayer make sense. A prayer in church, at table or in school is only a witness to what we want to make of our entire lives. Such a prayer reminds us that praying is living and it invites us to make this an ever-greater reality. Thus, there are as many ways to pray as there are moments in life. Sometimes we seek out a quiet spot and want to be alone, sometimes we look for a friend and want to be together. Sometimes we like a book, sometimes we prefer music. Sometimes we want to sing out with hundreds, sometimes only whisper with a few. Sometimes we want to say it with words, sometimes with a deep silence."

"In all these moments, we gradually make our lives more of a prayer and we open our hands to be led by God even to places we would rather not go."

"In a radical democracy in which everybody should be able to co-decide, not everyone meets the [criteria of] competence, preparedness to serve the common interest and economic independence. That's why this form should be rejected. Every four years, the citizen can give his judgement on government policy in all openness, and in this manner have influence. For this, it is necessary however that the citizen is well informed. That is a task of the government."

"If we fail in our efforts to achieve harmonisation of patent law relating to computer-implemented inventions in the European Union, we may well be confronted with a renegotiation of the European Patent Convention. The process of renegotiating the European Patent Convention would not require any contribution from this Parliament."

"The USA will remain the only superpower. China is becoming an economic giant. Europe is being Islamicized."

"Whenever there is an absolute truth at stake, the manners become careless. This applies both to the owners as well as their opponents of that truth and to all people involved."

"I will be even briefer than Fabian, I thought I would creep in the back and I don’t have to say anything but what I would like to say and I came in when Eddy was 10 speaking and that was because we had a very constructive meeting with the High Commissioner yesterday and we made some decisions which is always good. Where I disagree sometimes with the Greek Cypriots is that I wanted to vote for Turkey never to be in the European Union! I have no interest in Turkey being in the EU until all, a whole host of problems are resolved and it is of course the Cyprus problem for me first on the agenda, but it is the Kurdish problem, its the military backing barracks, and all the rest of that, you know there are no human rights and many human rights violations in Turkey. So whether it takes 20 years or longer that makes me think that Turkey is using Cyprus as a lever to get as much out of it as is possible and of course the longer it takes for them not to be a member the longer that lever takes and the longer we will have 200,000 or 300,000 Turks settled in Cyprus and that becomes a very much bigger problem than it is now already and I think that I have said that at three or four meetings before rather than us talking about the problem of Cyprus which makes that it becomes a problem for the Republic as it is worldwide known we ought to talk about the problem of Turkey, it is really a 100% Turkish problem that they're not acting in the way in which they should be acting and if that’s the case well shove it to them! And I saw about 50 Turkish … [(A Turkish Cypriot member of the audience accused him saying "You are racist!" and returns his comments…. Many interruptions and heckling from the audience, some Greek Cypriots shouted for the Turkish Cypriot to get out if he didn’t like what he was hearing and three or four police officers arrived in the room.)] Well, it has certainly allocated my speech time and I would only say to the gentleman that we have nothing against honest straightforward Turkish Cypriots but Turkey is using the occupied territory to settle Turkish people they don’t necessarily want in Turkey, many are unemployed, that is not racism, that is a set of true facts and I don’t know whether you are a Turkish Cypriot or a Turkish person I have no disrespect for anybody in the world, but I have deep disrespect for the Turkish Government and the Turkish military and that is my last word on that!"

"To endow animals with human emotions has long been a scientific taboo. But if we do not, we risk missing something fundamental, about both animals and us."

"I've argued that many of what philosophers call moral sentiments can be seen in other species. In chimpanzees, gorillas, orangutans and humans, you see examples of sympathy, empathy, reciprocity, a willingness to follow social rules. Dogs are a good example of a species that have and obey social rules; that's why we like them so much, even though they're large carnivores."

"The possibility that empathy resides in parts of the brain so ancient that we share them with rats should give pause to anyone comparing politicians with those poor, underestimated creatures."

"In 1879, American economist Francis Walker tried to explain why members of his profession were in such "bad odor amongst real people". He blamed it on their inability to understand why human behavior fails to comply with economic theory. We do not always act the way economists think we should, mainly because we're both less selfish and less rational than economists think we are. Economists are being indoctrinated into a cardboard version of human nature, which they hold true to such a degree that their own behavior has begun to resemble it. Psychological tests have shown that economics majors are more egoistic than the average college student. Exposure in class after class to the capitalist self-interest model apparently kills off whatever prosocial tendencies these students have to begin with. They give up trusting others, and conversely others give up trusting them. Hence the bad odor."

"Don’t believe anyone who says that since nature is based on a struggle for life, we need to live like this as well. Many animals survive not by eliminating each other or by keeping everything for themselves, but by cooperating and sharing. This applies most definitely to pack hunters, such as wolves or killer whales, but also our closest relatives, the primates. In a study in Taï National Park, in Ivory Coast, chimpanzees took care of group mates wounded by leopards, licking their blood, carefully removing dirt, and waving away flies that came near the wounds. They protected injured companions, and slowed down during travel in order to accommodate them. All of this makes perfect sense given that chimpanzees live in groups for a reason, the same way wolves and humans are group animals for a reason. If man is wolf to man, he is so in every sense, not just the negative one. We would not be where we are today had our ancestors been socially aloof. What we need is a complete overhaul of assumptions about human nature. Too many economists and politicians model human society on the perpetual struggle they believe exists in nature, but which is a mere projection. Like magicians, they first throw their ideological prejudices into the hat of nature, then pull them out by their very ears to show how much nature agrees with them. It’s a trick for which we have fallen for too long. Obviously, competition is part of the picture, but humans can’t live by competition alone."

"I first saw them in 1978. At the time, I knew a lot about chimps, because I had been studying them. I saw the bonobos at a zoo in Holland, and I thought immediately, they're totally different. The sense you get looking them in the eyes is that they're more sensitive, more sensual, not necessarily more intelligent, but there's a high emotional awareness, so to speak, of each other and also of people who look at them."

"At the time, I was interested in reconciliation after fights, and I wanted to know how bonobos did it compared to chimpanzees. Very soon I discovered that they were much more sexual in everything they did, and that interested me — not so much for the sex part, even though that became a very hot topic, the peacemaking-through-sex thing — but much more how they have such a peaceful society, because they are much less violent than chimpanzees."

"If you look at human society, it is very easy, of course, to compare our warfare and territoriality with the chimpanzee. But that's only one side of what we do. We also trade, we intermarry, we allow each other to travel through our territory. There's an enormous amount of cooperation. Indeed, among hunter-gatherers, peace is common 90 percent of the time, and war takes place only a small part of the time. Chimps cannot tell us anything about peaceful relations, because chimps have only different degrees of hostility between communities. Whereas bonobos do tell us something; they tell us about the possibility of having peaceful relationships."

"It is true that the chimpanzee is dominance-oriented, violent, territorial. But it's also cooperative in many ways, and so that side is sometimes forgotten. The bonobo is sensual, sensitive, sexual, a peacemaker, but also can have a nasty side, and that's sometimes forgotten. So both species are sort of the ends of the spectrum, and we fall somewhere in between. Clearly, we have both of these sides in us, and that's why I sometimes call us "the bipolar apes.""

"I would say there are people in this world who like hierarchies, they like to keep people in their place, they like law enforcement, and they probably have a lot in common, let's say, with the chimpanzee. And then you have other people in this world who root for the underdog, they give to the poor, they feel the need to be good, and they maybe have more of this kinder bonobo side to them. Our societies are constructed around the interface between those two, so we need both actually."

"Imagine that we didn't know the chimpanzee, that all we knew were those bonobos who have sex all the time and are peaceful and female-dominated and that people would say that this is our only close relative. I think we would have totally different theories about ourselves and our background. But, of course, it didn't happen that way."

"I think if we study the primates, we notice that a lot of these things that we value in ourselves, such as human morality, have a connection with primate behavior. This completely changes the perspective, if you start thinking that actually we tap into our biological resources to become moral beings. That gives a completely different view of ourselves than this nasty selfish-gene type view that has been promoted for the last 25 years."

"I think we can defend the view that there are two different sorts of moral gap, an ‘affection gap’ and a ‘performance gap’. The affection gap is that non-human animals do not have what Duns Scotus calls ‘the affection for justice’, which is a pull towards what is good in itself, regardless of any relation to us. The performance gap is that we do not find in ourselves the innate capacity to live consistently by the affection for justice by merely human devices. ... De Waal says that the doctrine of original sin has been refuted and that we are not sinfully self-centered but ‘we are driven to empathize with others in an automated, often unconditional fashion. We genuinely care about others, wanting to see them happy and healthy regardless of what immediate good this may do for us.’ However, he agrees that we do not find in non-human animals morality itself, though we do find kin selection, so-called ‘reciprocal altruism’, and social control. This admits the affection gap. He also agrees that human beings, despite formal protestations to the contrary and despite our innate goodness, put self and its kin first, then the ingroup, and the idea of being moral towards individuals from other groups is very recent and very fragile. As far as I can see, this is the performance gap."

"Increased knowledge clearly implies increased responsibility."

"Mathematical physics is in the first place physics and it could not exist without experimental investigations."

"We understand many things about particles and their interactions, but this and other mysteries make it very clear that we are nowhere close to a full understanding."

"Great physics does not automatically imply complicated mathematics!"

"The reader may ask why in this book string theory and supersymmetry have not been discussed. ... The fact is that this book is about physics and this implies that the theoretical ideas discussed must be supported by experimental facts. Neither supersymmetry and string theory satisfy this criterion. They are figments of the theoretical mind."

"If you really want to contribute to our theoretical understanding of physical laws — and it is an exciting experience if you succeed! — there are many things you need to know. First of all, be serious about it!"

"On your way towards becoming a bad theoretician, take your own immature theory, stop checking it for mistakes, don't listen to colleagues who do spot weaknesses, and start admiring your own infallible intelligence."

"Quantum mechanics as it stands would be perfect if we didn't have the quantum-gravity issue and a few other very deep fundamental problems."

"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."

"In practice, quantum mechanics merely gives predictions with probabilities attached. This should be considered as a normal and quite acceptable feature of predictions made by science: different possible outcomes with different probabilities. In the world that is familiar to us, we always have such a situation when we make predictions. Thus the question remains: What is the reality described by quantum theories? I claim that we can attribute the fact that our predictions come with probability distributions to the fact that not all relevant data for the predictions are known to us, in particular important features of the initial state."

"When investigating theories at the tiniest conceivable scales in nature, almost all researchers today revert to the quantum language, accepting the verdict from the Copenhagen doctrine that the only way to describe what is going on will always involve states in HIlbert space, controlled by operator equations."

"... trying to solve a paradox will lead to new kinds of understanding. And I think that the problem of subjecting black holes to quantum mechanics is a fundamental paradox of the same nature, and the same depth, and the same importance as the paradox that Max Planck was studying at the beginning of the twentieth century."

"Deterministic underlying theories for QM are possible. They are still difficult to construct, but simple "toy models" are possible. These models are not good enough to replace today's existing quantum theories."

"Gerard is a Dutchman. The Dutch are the tallest people in Europe, but Gerard is short and solidly built, with a mustache and the look of a burgher. Like Feynman, 't Hooft has a strong competitive streak, but I am sure that I never got the better of him. Unlike Feynman, he is a product of old Europe — the last great European physicist, inheritor of the mantle of Einstein and Bohr. Although he is six years younger than I am, I was in awe of him in 1981, and rightfully so. In 1999 he was awarded the Nobel Prize for his work leading to the Standard Model of elementary particles."

"I am impressed by the great limitations of the human mind. How quick are we to learn, that is, to imitate what others have done or thought before. And how slow to understand, that is, to see the deeper connections. Slowest of all, however, are we in inventing new connections or even in applying old ideas in a new field."

"You can forget facts but you cannot forget understanding."

"Ich vermeinte, man verlange physische Determinationen und nicht abstracte integrationes. Es fängt sich ein verderblicher goût an einzuschleichen, durch welchen die wahren Wissenschaften viel mehr leiden, als sie avancirt werden, und wäre es oft besser für die realem physicam, wenn keine Mathematik auf der Welt wäre."

"I don't hate Islam. I consider it a retarded culture. I have travelled much in the world. And wherever Islam rules, it's just terrible. All the hypocrisy. It's a bit like those old reformed protestants. The Reformed lie all the time. And why is that? Because they have standards and values that are so high that you can't humanly maintain them. You also see that in that Muslim culture. Then look at the Netherlands. In what country could an electoral leader of such a large movement as mine be openly homosexual? How wonderful that that's possible. That's something that one can be proud of. And I'd like to keep it that way, thank you very much."

"If you could see what I get in my mailbox every now and then, regarding threats, and so on, well that doesn't exactly cheer you up, and the Dutch government – and I think it's a 'bloody shame' – helps create a climate demonizing me personally. And if something were to happen to me – and I'm glad that you're giving me the chance (to say this) – if something were to happen to me, then they will be partly responsible, and they can't just walk away saying "I'm not the one who committed the attack." They helped to create this climate (this atmosphere), and it needs to stop."

"I will not change my opinion, dear people, it is 5 minutes before twelve. Not just here in Holland. but in the whole of Europe. And is that what you want? I take my stand for this country, that which has been build up in the last five or six centuries. Damn it, we have a fifth column... Okay, let me tell you now straight the way it is! A fifth column of people who want to destroy this country! I will not go for that, and I say, "you can stay here, but you must adapt." I must hear "Allah is great", that I am a "dirty pig"… you are a "Christian dog". That is what they say, and you think that is okay... And I have so far been very reserved. I have never repeated that... but you accept being walked over, and I will not let that happen anymore. And that's where I get all those seats from (in the polls). Because this country is fed up! … C'est ça! That is what I stand for. And if I must express that otherwise, well, fine... but it is about your children, your grandchildren. For what else is this about? Must I explain more here? I can not do it any other way, and will not do it any other way. Then I would rather be finished off. Okay, fine... but the problem sir, will remain. That will remain. People have had more than enough of it. Damn it, in my city, Moroccan boys, Turkish boys... who do not rob the Turks, the Moroccans, but rob you and me and little old ladies. And the police? What they do? Damn it... nothing. They tell you: "If you say that, you discriminate". And that is what I express from the Dutch people. And I stand for it, I stand for it. Is that not allowed? Okay, I respect that. C'est ça [That’s all]."

"Ik ben een driftkop, wat is daar mis mee?"

"Muslims have a very bad attitude to homosexuality, they're very intolerant … And women. For them women are second class citizens. What we are witnessing now is a clash of civilisations, not just between states but within them."

"If you try to discuss multiculturalism in the UK you're labelled a racist. But here we're still free to talk, and I say multicultural society doesn't work. We're not living closer, we're living apart."

"I'm not anti-Muslim, I'm not anti-immigration; I'm saying we've got big problems in our cities. It's not very smart to make the problem bigger by letting in millions more immigrants from rural Muslim cultures that don't assimilate."

"Someone who wants to go back to the good old days, but with that also wants to go back to the times when he himself would not have been possible. He wanted to return to the old standards of decency and neatness, but at the same time he was the most flamboyant poof, with his two lapdogs. He yelled for Moroccans to behave, but meanwhile he wanted to be blown by those same Moroccans. Back to the fifties, but in those same fifties he himself would never have been able to come out for his flamboyant homosexuality. It's just a huge paradox and in a very different, I hope less perverse way, I do recognize it in myself. Rules have to be there, for others."

"Modern technology could advance to the point at which social engineers would be true masters of a complete conformist society which could no longer distinguished from a mass concentration camp. We might ultimately be directed by a superstructure of intelligent machines... Revolutionary changes in the next 30 years would be farther-reaching that many over the past 3.000 years."

"As the reader is aware, at the cradle of our learning stood the philosophy of Asia Minor and Greece, itself influenced in turn by Indian and Oriental philosophical and religious conceptions. It is the tragedy of this philosophy that, although it was traditionally directed towards the undogmatic acquisition of wisdom and virtue, always regarding the freedom of human rational thought in visionary fashion as the highest good, it nevertheless inevitably led to a mental hardening of the arteries into coercive thought models."

"My own philosophical position, if I may put it that way, is very briefly as follows:"

":(1) I think about the future, therefore I am and can be a human being;"

":(2) The future is partly knowable for man: thinking back = thinking forward;"

":(3) Anyone who ponders the future will learn that this is still open to a considerable extent that can be further determined from case to case..."

":(4) Determining one’s own destiny implies two things: ready acceptance of a stewardship for the future and of the duty to make a choice;"

":(5) Everyone must therefore be able to have access, as soon and as completely as possible, to all available data for, and possible consequences of, this choice to be made..."

":(6) For this purpose everyone, choosing in complete freedom and on his own responsibility, must be able and permitted to utilize all the philosophical and scientific thought models useful for this vital choice;"

":(7) Thought models, or models of the future, are useful insofar as they can reasonably contribute towards the optimum realization of man’s future-directed wishes and actions in a given situation or period;"

":(8) Optimum realization aims at a harmonious synthesis of effectiveness and justice in the furthest possible surveyable part of future time;"

":(9) The effectiveness to be aimed at calls for the application and refinement of all conceivable prognostic techniques for adding to knowledge of the future, including those which can be effectively developed over an ever-wider time scale..."

":(10) All objectives meet in the endlessly continued approach to and progress towards the ideal “summum bonum”, though this, the most valuable humanistic good of a full human society, may perhaps never be capable of realization in total perfection."

"All kinds of separate, fragmented portions of the jigsaw puzzle are of little avail, unless they are fitted together in the best possible way, to form an image of the future depicting a number of main areas of development."

"Every great thinker who has concerned himself with the historical process has speculated about the meaning of time and its flow in history. Marx, Hegel, Spengler, Toynbee, and Sorokin, each with his own variation on the theme of time-flow as mechanically patterned fluctuation, predict the future but ignore its dynamic interaction with the past and the present."

"Social change will be viewed as a push-pull process in which a Society is at once pulled forward by its own magnetic images of an idealized future and pushed from behind by its realized past."

"Once he (man) became conscious of creating images of the future, he became a participant in the process of creating this future."

"Values, means and ends... [that drive this process in current societies; mean that we now] stagger under the double load of not only having to construct (his) own future but having to create the values that will determine its design."

"Awareness of ideal values is the first step in the conscious creation of images of the future and therefore the creation of culture, for a value is by definition that which guides toward a 'valued' future.....Any student of the rise and fall of cultures cannot fail to be impressed by the role in this historical succession by the image of the future. The rise and fall of images of the future precedes or accompanies the rise and fall of cultures....In the end, the future may well be decided by the image which carries the greatest spiritual power."

"The rise and fall of images of the future precedes or accompanies the rise and fall of cultures. As long as a society's image is positive and flourishing, the flower of culture is in full bloom. Once the image begins to decay and lose its vitality, however, the culture does not long survive."

"The trends in modem technology reveal most clearly the contrasting modes of development in thinking about the future. Technology offers an unprecedented confirmation of the possibilities of the utopia, often far exceeding the utopian fantasies in its concrete achievements. Through technology, Homo sapiens can transform ail things; at last man appears to be master of his own fate."

"Utopism is the forerunner of all modem conceptions concerning social policy, social organization, and social peace. All the art of social engineering could not place one stone upon another in the social edifice if the broad outlines of the system as an idea had not been projected long before, and if the seeds of the motivating ideals had not early been sowed in the hearts of men."

"The rise and fall of images of the future precedes or accompanies the rise and fall of cultures. The image of the future can act not only as a barometer, but as a regulative mechanism which alternately opens and shuts the dampers on the mighty blast-furnace of culture. It not only indicates alternative choices and possibilities, but actively promotes certain choices and in effect puts them to work in determining the future. A close examination of prevailing images, then, puts us in a position to forecast the probable future. Any culture which finds itself in the condition of our present culture, turning aside from its own heritage of positive visions of the future, or actively at work in changing these positive visions into negative ones, has no future..."

"The brain attempts to recognize this odor image by scanning and resolving it into previously stored patterns"

"My first acquaintance with the work of Dr. Fred Polak came in the year 1954—5, when we were both fellows at the new Center for Advanced Study in the Behavioral Sciences at Stanford. Dr. and Mrs. Polak lived in a little house at the back of the garden of the house that the Bouldings rented and participated very cheerfully in the life of the Bouldings and their four young children. Many exciting things came out of that year at Stanford, such as the Society for General Systems Research and the Journal of Conflict Resolution. But looking back on the expérience after nearly twenty years, I think the most important impact on the thought of both Elise Boulding and myself were the many conversations that we had with the Polaks around the dining table and in the garden."

"Polak (1973) notes that when the dominant images of a culture are anticipated, they "head" social change"

"During the mid-20th century the Dutch Futurist Fred Polak despaired of the loss of the cultural ability to retain sustaining images of futures. In his view, viable images of futures were the key to real progress. And, it is true, that the latter half of that century was dominated by Dystopian views. Many of Polak’s detailed observations remain pertinent. But it is not the case that the ability to envisage different and better futures has vanished forever. Rather, the powers involved have been malnourished over recent decades. They have slipped from sight, as it were, but have most certainly not been lost."

"Polak (1973) has argued that yesterday's utopia often becomes today's social philosophy."

"Among the founders of the futures studies field, the Dutch sociologist Fred Polak is one of the least known. Although he is still mentioned by several renowned futurists, very little has been written about the evolution of Polak’s ideas and as far as we have been able to trace back, no retrospective work has been published. Today, Polak is mostly known for his opus magnum The Image of the Future, an impressive cultural-historic study of the relation between imagined futures and the dynamics of culture. He was an original thinker, but his work was remarkably uneven: his encyclopaedic and erudite style has led to both very deep and very shallow analyses. Especially his earlier contributions in the 1950s and 1960s still prove a very valuable resource, although many of his ideas should be handled with care. However, his later works in the 1970s are out of tune with the rise of a more critical approach to the study of the future."

"Ik heb de fout gemaakt dat ik de waarheid naar mijn hand heb willen zetten en de wereld net iets mooier wilde maken dan hij is."

"Als ik slimmer was geweest, had ik regelmatig onderzoek Iaten mislukken. Dat was realistischer, rationeler en sluwer geweest. Maar dat kon ik niet. Ik was een junkie geworden."

"About replication. See replication crisis. From the authorized english translation by Nicholas J.L. Brown available as a free download in PDF format"

"A famous name has this peculiarity that it becomes gradually smaller especially in natural sciences where each succeeding discovery invariably overshadows what precedes."

"It is sometimes easier to circumvent prevailing difficulties [in science] rather than to attack them."

"Whereas the chemico-chemists always find in industry a beautiful field of gold-laden soil, the physico-chemists stand somewhat farther off, especially those who seek only the greatest dilution, for in general there is little to make with watery solutions."

"In that year [1874], Jacobus van’t Hoff and Joseph Le Bel added a third dimension to our ideas about organic compounds when they proposed that the four bonds of carbon are not oriented randomly but have specific spatial directions. Van’t Hoff went even further and suggested that the four atoms to which carbon is bonded sit at the corners of a regular tetrahedron, with carbon in the center."

"Briefly, everything occurs as if the Earth were at rest."

"Let there be in every material particle several material points charged with electricity, of which, however, only one be movable, and have the charge e and the mass μ."

"One has been led to the conception of electrons, i.e. of extremely small particles, charged with electricity, which are present in immense numbers in all ponderable bodies, and by whose distribution and motions we endeavor to explain all electric and optical phenomena that are not confined to the free ether. ...according to our modern views, the electrons in a conducting body, or at least a certain part of them, are supposed to be in a free state, so that they can obey an electric force by which the positive particles are driven in one, and the negative electrons in the opposite direction. In the case of a non-conducting substance, on the contrary, we shall assume that the electrons are bound to certain positions of equilibrium. If, in a metallic wire, the electrons of one kind, say the negative ones, are travelling in one direction, and perhaps those of the opposite kind in the opposite direction, we have to do with a current of conduction, such as may lead to a state in which a body connected to one end of the wire has an excess of either positive or negative electrons. This excess, the charge of the body as a whole, will, in the state of equilibrium and if the body consists of a conducting substance, be found in a very thin layer at its surface. In a ponderable dielectric there can likewise be a motion of the electrons. Indeed, though we shall think of each of them as haying a definite position of equilibrium, we shall not suppose them to be wholly immovable. They can be displaced by an electric force exerted by the ether, which we conceive to penetrate all ponderable matter... the displacement will immediately give rise to a new force by which the particle is pulled back towards its original position, and which we may therefore appropriately distinguish by the name of elastic force. The motion of the electrons in non-conducting bodies, such as glass and sulphur, kept by the elastic force within certain bounds, together with the change of the dielectric displacement in the ether itself, now constitutes what Maxwell called the displacement current. A substance in which the electrons are shifted to new positions is said to be electrically polarized. Again, under the influence of the elastic forces, the electrons can vibrate about their positions of equilibrium. In doing so, and perhaps also on account of other more irregular motions, they become the centres of waves that travel outwards in the surrounding ether and can be observed as light if the frequency is high enough. In this manner we can account for the emission of light and heat. As to the opposite phenomenon, that of absorption, this is explained by considering the vibrations that are communicated to the electrons by the periodic forces existing in an incident beam of light. If the motion of the electrons thus set vibrating does not go on undisturbed, but is converted in one way or another into the irregular agitation which we call heat, it is clear that part of the incident energy will be stored up in the body, in other terms [words] that there is a certain absorption. Nor is it the absorption alone that can be accounted for by a communication of motion to the electrons. This optical resonance, as it may in many cases be termed, can likewise make itself felt even if there is no resistance at all, so that the body is perfectly transparent. In this case also, the electrons contained within the molecules will be set in motion, and though no vibratory energy is lost, the oscillating particles will exert an influence on the velocity with which the vibrations are propagated through the body. By taking account of this reaction of the electrons we are enabled to establish an electromagnetic theory of the refrangibility of light, in its relation to the wave-length and the state of the matter, and to form a mental picture of the beautiful and varied phenomena of double refraction and circular polarization. On the other hand, the theory of the motion of electrons in metallic bodies has been developed to a considerable extent. ...important results that have been reached by Riecke, Drude and J. J. Thomson... the free electrons in these bodies partake of the heat-motion of the molecules of ordinary matter, travelling in all directions with such velocities that the mean kinetic energy of each of them is equal to that of a gaseous molecule at the same temperature. If we further suppose the electrons to strike over and over again against metallic atoms, so that they describe irregular zigzag-lines, we can make clear to ourselves the reason that metals are at the same time good conductors of heat and of electricity, and that, as a general rule, in the series of the metals, the two conductivities change in nearly the same ratio. The larger the number of free electrons, and the longer the time that elapses between two successive encounters, the greater will be the conductivity for heat as well as that for electricity."

"The impressions received by the two observers A0 and A would be alike in all respects. It would be impossible to decide which of them moves or stands still with respect to the ether, and there would be no reason for preferring the times and lengths measured by the one to those determined by the other, nor for saying that either of them is in possession of the "true" times or the "true" lengths. This is a point which Einstein has laid particular stress on, in a theory in which he starts from what he calls the principle of relativity, i.e., the principle that the equations by means of which physical phenomena may be described are not altered in form when we change the axes of coordinates for others having a uniform motion of translation relatively to the original system. I cannot speak here of the many highly interesting applications which Einstein has made of this principle. His results concerning electromagnetic and optical phenomena ...agree in the main with those which we have obtained... the chief difference being that Einstein simply postulates what we have deduced, with some difficulty and not altogether satisfactorily, from the fundamental equations of the electromagnetic field. By doing so, he may certainly take credit for making us see in the negative result of experiments like those of Michelson, Rayleigh and Brace, not a fortuitous compensation of opposing effects, but the manifestation of a general and fundamental principle. Yet, I think, something may also be claimed in favour of the form in which I have presented the theory. I cannot but regard the ether, which can be the seat of an electromagnetic field with its energy and vibrations, as endowed with a certain degree of substantiality, however different it may be from all ordinary matter. ...it seems natural not to assume at starting that it can never make any difference whether a body moves through the ether or not, and to measure distances and lengths of time by means of rods and clocks having a fixed position relatively to the ether. It would be unjust not to add that, besides the fascinating boldness of its starting point, Einstein's theory has another marked advantage over mine. Whereas I have not been able to obtain for the equations referred to moving axes exactly the same form as for those which apply to a stationary system, Einstein has accomplished this by means of a system of new variables slightly different from those which I have introduced."

"Einstein's theory has the very highest degree of æsthetic merit: every lover of the beautiful must wish it to be true. It gives a vast unified survey of the operations of nature, with a technical simplicity in the critical assumptions which makes the wealth of deductions astonishing. It is a case of an advance arrived at by pure theory: the whole effect of Einstein's work is to make physics more philosophical (in a good sense), and to restore some of that intellectual unity which belonged to the great scientific systems of the seventeenth and eighteenth centuries, but which was lost through increasing specialization and the overwhelming mass of detailed knowledge. In some ways our age is not a good one to live in, but for those who are interested in physics there are great compensations."

"I cannot refrain... from expressing my surprise that, according to the report in The Times there should be so much complaint about the difficulty of understanding the new theory. It is evident that Einstein's little book "About the Special and the General Theory of Relativity in Plain Terms," did not find its way into England during wartime. Any one reading it will, in my opinion, come to the conclusion that the basic ideas of the theory are really clear and simple; it is only to be regretted that it was impossible to avoid clothing them in pretty involved mathematical terms, but we must not worry about that. ... The Newtonian theory remains in its full value as the first great step, without which one cannot imagine the development of astronomy and without which the second step, that has now been made, would hardly have been possible. It remains, moreover, as the first, and in most cases, sufficient, approximation. It is true that, according to Einstein's theory, because it leaves us entirely free as to the way in which we wish to represent the phenomena, we can imagine an idea of the solar system in which the planets follow paths of peculiar form and the rays of light shine along sharply bent lines—think of a twisted and distorted planetarium—but in every case where we apply it to concrete questions we shall so arrange it that the planets describe almost exact ellipses and the rays of light almost straight lines. It is not necessary to give up entirely even the ether. ...according to the Einstein theory, gravitation itself does not spread instantaneously, but with a velocity that at the first estimate may be compared with that of light. ...In my opinion it is not impossible that in the future this road, indeed abandoned at present, will once more be followed with good results, if only because it can lead to the thinking out of new experimental tests. Einstein's theory need not keep us from so doing; only the ideas about the ether must accord with it."

"The term relativity refers to time and space. According to Galileo and Newton, time and space were absolute entities, and the moving systems of the universe were dependent on this absolute time and space. On this conception was built the science of mechanics. The resulting formulas sufficed for all motions of a slow nature; it was found, however, that they would not conform to the rapid motions apparent in electrodynamics. This led the Dutch professor Lorentz, and myself to develop the theory of special relativity. Briefly, it discards absolute time and space and makes them in every instance relative to moving systems. By this theory all phenomena in electrodynamics, as well as mechanics, hitherto irreducible by the old formulæ—and there are multitudes—were satisfactorily explained."

"Lorentz made an important addition to his original theory. He introduced changes in time. Clocks, he said, would be slowed down by the ether wind, and in just such a way as to make the velocity of light always measure 299,800 meters per second."

"It may well be said that Lorentz was regarded by all theoretical physicists as the world's leading spirit, who completed what was left unfinished by his predecessors and prepared the ground for the fruitful reception of the new ideas based on the quantum theory."

"At the anniversary meeting of the Royal Society on November 30 medals were presented by the president Sir J. J. Thomson... The characterization of the work of the medallists as printed in Nature was as follows: The Copley Medal is awarded to Hendrik Antoon Lorentz, For. Mem. R. S. Lorentz is generally recognized as one of the most distinguished mathematical physicists of the present time. His researches have covered many fields of investigation, but his principal work deals with the theory of electrons and the constitution of matter considered as an electro-dynamic problem. When Zeeman had discovered the effect of magnets on spectroscopic lines, he perceived at once the theoretical bearing of the effect, which led to the discovery of the circular polarization of the components of the lines split up by magnetic force. Lorentz's name is also associated with that of Fitzgerald in the independent explanation of the Michelson Morley effect, from which far-reaching consequences have been derived. An important optical relationship between the density of a medium and its index of refraction (independently by L. Lorentz [Lorenz]) was published in 1878, and he has been an active and fruitful investigator ever since."

"In deriving... the energy of the moving electron, it was assumed that the field of the moving electron is the same as that of the stationary electron. This is, however, only the case if the electron moves slowly, because when a Faraday tube is moved it tends to set itself at right angles to the direction of motion. The tubes constituting the electron therefore tend to crowd together in a plane perpendicular to the direction of motion of the electron. The result is an increase in the inertia or mass of the electron, because more work must be done to move a Faraday tube parallel to itself than along its own direction, just as it is harder to move a log of wood in the water parallel to itself than to move it endwise. This increase in the mass of the electron only becomes appreciable when it moves with a speed greater than about one-tenth that of light... The mass of the electron is measured by the ratio of the force to the acceleration to which it gives rise. According to the theory of Abraham and Lorentz the electron has two masses: the longitudinal mass, when it is accelerated in the direction of motion, and the transverse mass, when it is accelerated perpendicular to the direction of motion of the electron. If m represents the mass of the slow moving electron, then the longitudinal and transverse masses m1 and m2 are given by"

"Already in 1880, at a time when nobody in Germany yet believed in Maxwell's electromagnetic theory of light, H. A. Lorentz showed that the foundations of an electromagnetic theory of dispersion could be laid in a manner quite analogous to the mechanical theory, by regarding every molecule as the origin of electric vibrations of a definite period. He says:—"Let there be in every material particle several material points charged with electricity, of which, however, only one be movable, and have the charge e and the mass μ." Lorentz derives the equations of dispersion from this fundamental assumption of vibrating charged particles."

"According to Maxwell... the vibrations of light were not mechanical, but electrical vibrations of the ether, and the two constants by which Maxwell defined the electric and magnetic behaviour of every body (the dielectric constant and the magnetic permeability) had also to be the determining elements in its refractive power. Although the condition demanded by Maxwell—of the refractive power varying as the square root of the dielectric constant—was well fulfilled in a number of bodies, yet... many bodies, notably water, showed such enormous deviations that they sufficed to prove the inadequacy of the theory in its original form. To this was added the dependence of the refractive index upon the colour [frequency], for which the original theory gave no explanation whatever. ... Now, although the plans of the edifice of the electromagnetic theory of light were laid in 1880 by H. A. Lorentz, and even indicated much earlier by W. Weber, a full 10 years were required before the discoveries of Heinrich Hertz gave the impetus to collect the building stones and work them into shape. In the years 1890-93 a number of works appeared by F. Richarz, H. Ebert and G. Johnstone Stoney, mostly dealing with the mechanism of the emission of luminous vapours, and in which attempts are made, on the basis of the kinetic theory of gases, to determine the magnitude of the elementary electrical quantity, called by Stoney by the now universally accepted name of electron. ...H. Ebert proved that the amplitude of an electron in luminous sodium vapour need only be a small fraction of a molecular diameter in order to excite a radiation of the absolute intensity determined by E. Wiedemann. The way of determining the amount of electricity contained in the electron is very simple. The quantity of electricity required for the electrolytic evolution of 1 cubic cm. of any monatomic gas is divided by Loschmidt's number—i.e., the number of gas molecules contained in 1 cubic cm. ... While it thus became clear that the supposition of vibrating ionic charges was compatible with observed phenomena as regards the order of magnitude, two works appeared, independent of each other, which completed the edifice of the electromagnetic theory of light. Of these works, that of Helmholtz only deals with the special question of the dispersion of light in absorbing media, while the other, due to H. A. Lorentz, goes much further. It shows how the assumption of vibrating charged particles in transparent bodies eliminates all the difficulties in the way of an adequate explanation of the propagation of light in moving bodies, such as the aberration of stellar light. Lorentz's theory leaves Maxwell's theory untouched as regards the free ether. A material body influences the optical and electrical processes only by virtue of the electric charges contained in it, while in the interspaces filled with ether everything remains unchanged. Maxwell's "dielectric constant" therefore disappears as a fundamental conception in Lorentz's theory. It becomes a derived conception, and it is immediately seen that for rapid electric oscillations, in which the inertia of the vibrating charges enters into consideration, it has no significance. The same applies mutatis mutandis, to the magnetic permeability."

"In view of the facility with which Lorentz's theory explains the dispersion and observation phenomena, a direct proof of its truth was hardly required. But that was also forthcoming. In 1896 a pupil of Lorentz, P. Zeeman, discovered a phenomenon whose existence Faraday had vainly sought for in 1862. If a luminous vapour, say a sodium flame, is brought into a strong magnetic field, the spectrum lines of the vapour show peculiar changes, consisting of a doubling or trebling, according to the line of vision. These changes are predicted by Lorentz's theory. The Zeeman phenomenon further permitted a determination of the inert mass connected with the vibrating charges, and then a striking result was obtained: the vibrating electron is always negatively charged, while the positive charge is stationary. ...The original and almost tacit assumption that the whole ion—i.e., the chemical atom plus its valency charge—was in oscillation must, therefore, be abandoned. We must suppose that the charge, just as is the case in electrolysis, has also an independent mobility in the light-emitting molecule, and that the mass concerned in the Zeeman phenomenon is that of the electron itself."

"Maxwell's equations had proved themselves incapable of accounting for dispersion. It appeared necessary to conceive of some structure for dielectrics which would act selectively, imposing different degrees of retardation on light waves of different frequencies. Lorentz achieved this result by assuming that electricity was atomic and that matter was constituted by more or less complicated groupings of these electric atoms or electrons. Phenomena were accounted for by taking into consideration the frictional resistances that would interfere with rapid vibrations of the electrons. When these frictional resistances were weak, oscillatory disturbances, such as rays of light, could be propagated through the dielectric, which was then termed transparent (glass). When these frictional forces were considerable, the light ray was unable to set the electrons into vibration; its energy was consumed in the attempt, and as a result it could not proceed; the dielectric was then opaque (ebonite, sulphur). In the case of conductors such as metals, the electrons were assumed to be very loosely held to their atoms so that the slightest difference of potential would tear them away and cause them to rush in the same direction, thereby producing an electric current. It was precisely because electrons in conductors were not tied down to fixed positions by elastic forces that they were incapable of vibrating; and so conductors were necessarily opaque to electromagnetic vibrations or to light. Conversely, it was because the electrons were all tied down to fixed positions in the dielectrics, that they could not rush along in one direction. As a result dielectrics were opaque to currents, and hence were non-conductors. According to these views of Lorentz, an electric current passing through matter was nothing but a rush of electrons."

"Lorentz accepted what appeared to him to be inevitable, and asserted that the time had come to recognize that nature seemed to have entered into some giant conspiracy to defraud us of a knowledge of our velocity through the ether. Accordingly, he laid down his celebrated principle of correlation, according to which adjustments were so regulated in nature that the velocity of our planet through the ether could never be detected, however precise our measurements. Lorentz applied his mathematical talents to the discovery of the necessary adjustments which would have to exist in nature for this correlation to be satisfied completely so far as electrodynamics and optics were concerned. ...He succeeded in establishing the transformations which would be in harmony with the invariance of the electrodynamic equations, and he found these to differ perceptibly with the classical ones; although reducing to the latter in the case of low velocities. The new transformations constitute the celebrated Lorentz transformations. ... These transformations expressed the existence of two separate phenomena: first, the Fitzgerald contraction of bodies moving through the ether... and secondly, a new phenomenon consisting in the slowing down (with increase in velocity through the ether) of the rate of time-flow as applying to electromagnetic processes. ...For psychological reasons, however, imbued with the spirit of classical science, Lorentz was unable to realise the importance of his discovery; and he never succeeded in ridding himself of his belief in the absoluteness of time. For him, and also for Larmor, who contributed to these discoveries, this new species of variable duration, depending as it did on the motion through the ether of the Galilean frame, was not real time. It was a species of "local time"—a distortion of real time—the time which the observer in the moving frame would live and sense. And so Lorentz assumed that these new transformations applied only to purely electromagnetic quantities, and no reference was made to their being applicable to mechanical phenomena as well. Though, as a result of these transformations, the velocity of light proved to have always the same invariant value through all Galilean frames when measured by the observer in the frame, no suspicion was cast on the classical formula for the composition of the velocities of material bodies; and this in spite of the fact that the two circumstances were mutually incompatible."

"The classical or Galilean transformations were x' = x - vt, y' = y, z' = z, t' = t, where v was the velocity of the frame with respect to a frame at rest in the ether, hence with respect to the ether itself; this velocity being directed along the x axis and the two frames being assumed to have coincided at the initial instant t = 0. Under the same conditions the Lorentz transformations were x' = \beta(x - vt), y' = y, z' = z; t' = \beta(t - \frac{vx}{c^2}) where \beta = \frac{1}{ \sqrt{1 - \frac{v^2}{c^2}}}"

"When... in such experiments as that of Trouton and Noble, mechanical and purely electromagnetic effects were indissolubly connected, a large measure of obscurity was involved. Lorentz, however, succeeded in extricating himself from his difficulties and in accounting for all the negative experiments; but he was compelled to appeal to additional hypotheses, such as a modification in those elastic forces which cause electrons to vibrate in transparent bodies (Rayleigh and Brace experiments). In a similar way it was possible to explain the negative result of the Trouton and Noble experiment. ...we can understand the numerous difficulties into which Lorenz's theory was leading us. We knew very little about the constitution of matter, and here, in Lorentz's theory, we were compelled to account for negative experiments by taking this unknown constitution of matter into consideration. ...this accumulation of hypotheses postulated ad hoc makes it painfully artificial. ...Even if we admitted that all matter were electronically constituted, and that the constituent electrons became flattened as a result of their motion through the ether, it was still impossible to conceive of an identical flattening of all bodies, whether rigid or soft, unless we assumed that an appropriate adjustment had also taken place in the other factors entering into the constitution of matter (elastic forces, etc.)."

"Lorentz, thanks to his mathematical knowledge, realised that something much deeper was at the root of all the trouble and that more radical means would have to be adopted. Accordingly, he proceeded to tackle the very foundations of science, namely, the space and time transformations which had endured for centuries. But Lorentz only proceeded in a half-hearted way and did not have the courage to push his discoveries to their logical conclusion, contenting himself with patching up rather than reconstructing. Einstein... took the bull by the horns, abandoned the classical structure, and proceeded to build up an entirely new edifice, superbly coherent and free from all artificial support and scaffoldings."

"The most precise experiments have proved the correctness of the Einsteinian laws of mechanics and...Bucherer's experiment proving the increase in mass of an electron in rapid motion is a case in point. Very important differences distinguish the theory of Einstein from that of Lorentz. Lorentz also had deduced from his theory that the mass of the electron should increase and grow infinite when its speed neared that of light; but the speed in question was the speed of the electron through the stagnant ether; whereas in Einstein's theory it is merely the speed with respect to the observer. According to Lorentz, the increase in mass of the moving electron was due to its deformation of Fitzgerald contraction. The contraction modified the lay of the electromagnetic field round the electron; and it was from this modification that the increase in mass observed by Bucherer was assumed to arise. In Einstein's theory, however, the increase in mass is absolutely general and need not be ascribed to the electromagnetic field of the electron in motion. An ordinary unelectrified lump of matter like a grain of sand would have increased in mass in exactly the same proportion; and no knowledge of the microscopic constitution of matter is necessary in order to predict these effects, which result directly from the space and time transformations themselves. Furthermore, the fact that this increase in mass of matter in motion is now due to relative motion and not to motion through the stagnant ether, as in Lorentz's theory, changes the entire outlook considerably. According to Lorentz, the electron really increased in mass, since its motion through the ether remained a reality. According to Einstein, the electron increases in mass only in so far as it is in relative motion with respect to the observer. Were the observer to be attached to the flying electron no increase in mass would exist; it would be the electron left behind which would now appear to have suffered the increase. Thus mass follows distance, duration and electromagnetic field in being a relative and having no definite magnitude of itself and being essentially dependent on the conditions of observation. Owing to the general validity of the Lorentz-Einstein transformations, it becomes permissible to apply them to all manner of phenomena.. ...temperature, pressure and many other physical magnitudes turned out to be relatives. ...entropy, electric charge and the velocity of light in vacuo were absolutes transcending the observer's motion. ...a number of other entities are found to be absolutes, the most important of which is that abstract mathematical quantity called the Einsteinian interval, which plays so important a part in the fabric of the new objective world of science, the world of four-dimensional space-time."

"Theory of relativity"

"Contingency theories dominate scholarly studies of organization behavior, design, performance, planning and management strategy. While they vary widely in subject matter, they have the common proposition that an organizational outcome is the consequency of a "fit" or match between two or more factors. "Fit" is the key concept in this proposition, and the core problem common to contingency theories is not defining this term clearly. This paper examines three ways to define and test this concept of fit: Selection, Interaction, and Systems approaches. A critical discussion of these three approaches will clarify much of the current confusion in the literature on contingency theories, and suggest ways that future theorizing and research can become more systematic and constructive."

"Fit is a feasible set of equally effective internally consistent patterns of organizational context and structure."

"Mechanics... was an axiomatic construction; and... its problem could be solved quantitatively by algebraic methods."

"Plato makes the cosmos a living being by investing the world-body with a world-soul."

"[The mathematical character of Descartes' physics lies in its methodological nature, namely, the] axiomatic structure of the whole system, in the establishment of indubitable foundations and the deduction of the phenomena."

"Classical mechanics is mathematical not only in the sense that it makes use of mathematical terms and methods for abbreviating arguments which might, if necessary, also be expressed in the language of everyday speech; it is so also in the much more stringent sense that its basic concepts are mathematical concepts, that mechanics itself is a mathematics."

"Modern science was born in the period beginning with Copernicus's work De Revolutionibus Orbium Coelestium (1543) and ending with Newton's Philosophia Naturalis Philosophiae Mathematica."

"It is pointed out convincingly by George Sarton in The Life of Science that the development of science, as contrasted with that of art, is cumulative and progressive. Every scientist is educated in the current knowledge of his age and, making use of all he has learned, attempts to add something of his own to the existing body of knowledge. For this reason it is essentially impossible to isolate his personal achievements from the total pattern of scientific development. It follows that one cannot write the scientific life story of an isolated scholar, but only the history of the branches of science in which he participated."

"In the course of the fifteenth century, the sexagesimal division of the radius, in terms of which cords and goniometrical line-segments were expressed, was generally superseded, though not immediately replaced, by a decimal system of positional notation. Instead, mathematicians sought to avoid fractions by taking the Radius equal to a number of units of length of the form {\displaystyle 10^{n}} {\displaystyle 10^{n}}...The first to apply this method was the German astronomer Regiomontanus... the second half of the sixteenth and the first decades of the seventeenth century... observed of a gradual development of this method of Regiomontanus into a complete system of decimal positional fractions. Yet none of the steps taken by... writers is comparable in importance and scope with the progress achieved by Stevin in his De Thiende."

"In opposition to Mach and his fellow positivists, Dijksterhuis felt it to be his historian's duty to regard the advance of science as an essentially continuous affair, whereas his equally firmly held conviction that the mathematical treatment of natural phenomena constitutes the essence of scientific method almost forced him to conceive of the origins of early modern science as a decisive break with the past. The inner tension that resulted from this unresolved dilemma is palpable in Dijksterhuis' pioneering Val en worp. Yet in his magisterial The Mechanization of the World Picture, written a quarter- century later, it is present in no lesser degree, although hidden much more deeply under the surface."

"The dangers inherent in the twentieth-century classifications of the ‘mechanistic’ are best illustrated by two important works from the early 1960s. Dijksterhuis’ classic work, The Mechanization of the World Picture, traces the history of the emergence of a concept by looking for antecedents of a modern notion of the ‘mechanistic’ in antiquity. His work illustrates the ways in which focus on the different senses of the term ‘mechanical’ affects the questions that are considered. Taking as a given that atomism is a ‘mechanistic’ theory, Dijksterhuis traces the prehistory, in antiquity, of ideas contributing to what came to be called a ‘mechanical’ world-view – the development of mathematical physics and corpuscular materialism – and scarcely considers the contributions made by the discipline of mechanics.6 Tellingly, he downplays the contribution of the machine analogy to the history he is writing, because of its incompatibility with atomism."

"Dijksterhuis distinguished five crucial years in the 16th and first half of the 17th century when modern science was born (Dijksterhuis 1950, p. 431):"

"All arguments based on the unequal status of texts are questionable. In principle, all ancient readings have an equal status, without relation to the text or translation in which they are found."

"To a large extent textual evaluation cannot be bound by any fixed rules. It is an art in the full sense of the word, a faculty which can be developed, guided by intuition based on wide experience."

"Innovative e-business projects start with a design of the e-business model. We often encounter the view, in research as well as industry practice, that an e-business model is similar to a business process model, and so can be specified using UML activity diagrams or Petri nets. In this paper, we explain why this is a misunderstanding. The root cause is that a business model is not about process but about value exchanged between actors. Failure to make this separation of concerns leads to poor business decision-making and inadequate business requirements."

"Computer science is still a young field. The first computers were built in the mid 1940s, since when the field has developed tremendously. Applications from the early years of computerization can be characterized as follows: the programs were quite small, certainly when compared to those that are currently being constructed; they were written by one person; they were written and used by experts in the application area concerned. The problems to be solved were mostly of a technical nature, and the emphasis was on expressing known algorithms efficiently in some programming language. Input typically consisted of numerical data, read from such media as punched tape or punched cards. The output, also numeric, was printed on paper. Programs were run off-line. If the program contained errors, the programmer studied an octal or hexadecimal dump of memory. Sometimes, the execution of the program would be followed by binary reading machine registers at the console."

"Present-day applications are rather different in many respects. Present-day programs are often very large and are being developed by teams that collaborate over periods spanning several years. These teams may be scattered across the globe. The programmers are not the future users of the system they develop and they have no expert knowledge of the application area in question. The problems that are being tackled increasingly concern everyday life: automatic bank tellers, airline reservation, salary administration, electronic commerce, automotive systems, etc. Putting a man on the moon was not conceivable without computers."

"Software engineering concerns methods and techniques to develop large software systems. The engineering metaphor is used to emphasize a systematic approach to develop systems that satisfy organizational requirements and constraints."

"Almost 2000 years ago, the Roman architect Vitruvius recorded what makes a design good: durability (firmitas), utility (utilitas), and charm (venustas). These quality requirements still hold, for buildings as well as software systems. A well-designed system is easy to implement, is understandable and reliable, and allows for smooth evolution. Badly-designed systems may work at first, but they are hard to maintain, difficult to test, and unreliable."

"The clash between reason and Portuguese experience. Hooykaas' starting point is the intellectual challenge which, from the early 15th century onward, was posed by the discoveries of the Portuguese mariners... There follows an array of fascinating accounts of, and quotations from, works by contemporary authors who were compelled to face as facts numerous phenomena the ancients had been quite sure could not possibly be observed because they were bound not to exist. Examples are Aristotle's denial that the tropics could be inhabited; Ptolemy's mathematically derived conviction that all dry land is confined to part of the Northern Hemisphere, and so on. ...In Hooykaas' view we are witnessing here a birth of 'natural history' in the domain of the hard and given fact... The narrow world of sense-data to which the ancient natural philosophers had confined their all-too-rational speculations was now being blown to pieces. And this was not being done by fellow natural philosophers, but rather at the urging of scarcely literate sailors!"

"Knowledge may have been sought for its own sake or with a view to achieving certain practical improvements."

"Whether the medieval episode is being regarded as itself revolutionary or as an indispensable run-up to the Scientific Revolution or not even that, just about every historian of science keeps treating it as the immediate predecessor to whatever revolutionary things happened in the 17th century."

"We have survived multiple ice ages, we have knocked down mammoths, we are carriers, we are heirs to the greatest civilization that ever existed."

"It is a masochistic heresy, this secularized Flood belief, which has taken hold of the hearts and minds of our rulers today. A mania, similar to the death cult that once ravaged Easter Island."

"Minerva's owl spreads its wings at nightfall."

"Like all the other countries of our boreal world, we are being destroyed by the very people who should protect us. We are being undermined by our universities, our journalists. By the people who receive our art grants and who design our buildings. And above all, we are undermined by our directors."

"We have been called to the front. Because we have to, because our country needs us."

"The West suffers from an autoimmune disease. A part of our organism — an important part: our immune system, which ought to protect us — has turned itself against us. At every level, we are being weakened, undermined, and surrendered. Malicious, aggressive elements are led into our social bodies in unheard numbers, and the actual circumstances and consequences are obscured."

"I do not want Europe to Africanize, I want Europa to stay dominantly white and remain culturally the way it is."

"The EU was founded to wage war and reduce free trade. Since the thought behind it was that the Soviet Union had to be countered and that this could only be done with a command economy behind the facade of a fake national democracy. So the EU has nothing to do with peace and prosperity."

"I oppose contemporary art's fundamental point of departure - namely alienation, political "statements", oikophobia, self-hatred, and the deconstruction of our identity."

"How long are the party cartel and the job carousel going to abuse our patience, when the flagship of renaissance is ready to set sail?"

"Thierry Baudet I met him once. A very likeable man. He wants the Netherlands to remain the Netherlands. Just as France has to remain France."

"Life is a magic garden. With wondrous softly shining flowers, but between the flowers there are the little gnomes, they frighten me so much, they stand on their heads, and the worst is, they call out to me that I should also stand on my head, every once in a while I try, and I die of embarrassment; but sometimes the gnomes shout that I am doing very well, and that I’m indeed a real gnome myself after all. But on no account I will ever fall for that."

"The viewpoint of the formalist must lead to the conviction that if other symbolic formulas should be substituted for the ones that now represent the fundamental mathematical relations and the mathematical-logical laws, the absence of the sensation of delight, called "consciousness of legitimacy," which might be the result of such substitution would not in the least invalidate its mathematical exactness. To the philosopher or to the anthropologist, but not to the mathematician, belongs the task of investigating why certain systems of symbolic logic rather than others may be effectively projected upon nature. Not to the mathematician, but to the psychologist, belongs the task of explaining why we believe in certain systems of symbolic logic and not in others, in particular why we are averse to the so-called contradictory systems in which the negative as well as the positive of certain propositions are valid."

"Mathematics is independent of logic. ...Where mathematical objects are given by their relations to the ...parts of a mathematical structure, we transform these ...by a sequence of tautologies and thus proceed to the relations of the object to other components of the structure. ...The fact that ...a theorem is ...only understood after a chain of tautologies, proves merely that we build our structures too complicated to be comprehended in one view."

"The words of... mathematical demonstration merely accompany a mathematical construction that is effected without words. At the point where you enounce... contradiction ...the construction no longer goes ...the required structure cannot be embedded in the given basic structure. ...[T]his observation, I do not think of as a principium contradictionis [principle of contradiction]."

"Logic depends upon mathematics. ...[I]ntuitive logical reasoning ...remains if ...one restricts oneself to relations of whole and part; the mathematical structures ...do not justify any priority of logical reasoning over ordinary mathematical reasoning."

"With which mathematical notions a spoken or written symbol will be made to correspond... will... differ according to the milieu. ...[W]hich domains of mathematics will be accompanied by a language ...will depend ...upon ...which domains ...have found most applications to the guidance of action or as a means of understanding about action."

"[I]t is easily conceivable that, given the same organization of the human intellect and... the same mathematics, a different language would have been formed, into which the language of logical reasoning... would not fit. Probably there are still peoples... isolated... for which this is... the case. And no more is it excluded that in a later... development the logical reasonings will lose their present position in the languages of the cultured peoples."

"Man, inclined to... a mathematical view.., has... applied this bias to mathematical language, and in former centuries exclusively to the language of logical reasonings: the science arising from this... is theoretical logic."

"[T]he proposition: A function is either differentiable or not differentiable. says nothing; it expresses the same as... If a function is not differentiable, then it is not differentiable. But the logician... projects a mathematical system, and calls such... an application of the tertium non datur."

"[T]he idea that by... such linguistic structures we can obtain knowledge of mathematics apart from that... constructed by direct intuition, is mistaken. And more so is the idea that we can lay in this way the foundations of mathematics."

"[W]heresoever in logic the word all or every is used mathematics... tacitly involves the restriction: insofar as belonging to a mathematical structure which is supposed to be constructed beforehand."

"Riemann was the first to show the right way for research on the by starting from the idea that space is a Zahlenmannigfaltigkeit, thus a system built... by ourselves. ...Pasch, Hilbert and others, because they considered ...[t]his hypothesis as arbitrary, resumed the logical foundation ...trying to better Euclid by constructing ...linguistic structures ...solely by ...logical principles. ...Such disturbing consequences follow when language, ...a means ...for the communication of mathematics, but which has nothing to do with mathematics ...except as an accompaniment, is considered essential, and when the laws governing the succession of sentences ...are seen as directives for acts of mathematical construction."

"[M]odern axiomaticians... have only built... linguistic systems... suitable to accompany constructible mathematical systems."

"[S]uppose... we have proved... that the logical system, built... of... linguistic axioms... is consistent [and] we find a mathematical interpretation... [D]oes it follow... that such a mathematical system exists? Such... has never been proved... Thus... it is nowhere proved that a finite number, subjected to a provably consistent system of conditions, must always exist."

"[T]here exist no other sets than finite and denumerably infinite sets and continua... [I]n mathematics we can create only finite sequences, further by means of... 'and so on' the order type ω, but only consisting of equal elements... but no other sets."

"Cantor and his disciples... think they have knowledge of all sorts of further sets; their fundamental principle... comes to about the same as the axiomaticians. ...[T]his principle is unjustified and... we assert that the several paradoxes of the 'Mengenlehre' [Set theory]... have no right to exist... [I]t would have been the duty of Cantorians, immediately to reject a notion which gives rise to contradictions, because it is... not built... mathematically."

"In 1908 Brouwer introduced for the first time "weak counterexamples", for the purpose of showing that certain classically acceptable statements are constructively unacceptable (Brouwer 1908). Too much emphasis on these examples has sometimes created the false impression that refuting claims of classical mathematics is the principle aim of intuitionism."

"The Russian economic system is state capitalism, there called state-socialism or even communism, with production directed by a state bureaucracy under the leadership of the Communist Party. The state officials, forming the new ruling class, have the disposal over the product, hence over the surplus-value, whereas the workers receive wages only, thus forming an exploited class."

"In the present and coming times, now the Europe is devastated and mankind is impoverished by world war, it impends upon the workers of the world to organize industry, in order to free themselves from want and exploitation."

"In the present time production is dominated by capital. The capitalist, possessor of money, founded the factory, bought the machines and the raw materials, hires the workers and makes them produce goods that can be sold."

"The capitalist is not driven by the desire to provide his fellow-men with the necessities of life; he is driven by the necessity of making money."

"Owners are the shareholders, living outside the process of production, idling in distant countryhouse and maybe gambling at the exchange. A shareholder has no direct connection with the work. His property does not consist in tools of him to work; with his property consists simply in pieces of paper, in shares of enterprises of which he does not even know the hereabouts. His function in society is that of a parasite. His ownership does not mean that he commands and directs the machines; this is the sole right of the director. It means only that he may claim a certain amount of money without having to work for it. The property in hand, his shares, are certificates showing his right - guaranteed by law and government, by courts and police - to participate in the profits; titles of companionship in that large Society for Exploitation of the World, that is capitalism."

"Labor is a social process. Each enterprise is part of the productive body of society. The total social production is formed by their connection and collaboration. Like the cells that constitute a living organism, they cannot exist isolated and cut off from the body. So the organization of the work inside the shop is only one-half of the task of the workers. Over it, a still more important task, stands the joining of the separate enterprises, their combination into a social organization."

"The sense of right and wrong, the consciousness of justice in men, is not accidental . It grows up, irresistibly, by nature, out of what they experience as the fundamental conditions of their life. Society must live; so the relations of men must be regulated in such a way - it is this that law provides for - that the production of life-necessities may go on unimpeded. Right is what is essentially good and necessary for life. Not only useful for the moment, but needed generally good and necessary for life. Not only useful for the moment, but needed generally; not for the life. Not only useful for the moment, but needed generally; not for the life of single individuals, but for people at large, for the community; not for personal or temporal interests, but for the common and lasting weal. If the life-conditions change, if the system of production develops into new forms, the relations between men change, their feeling of what is right or new forms, the relations between men change, their feelings of what is right or wrong changes with them, and the law has to be altered."

"Public ownership is a middle-class program of a modernized and disguised form of capitalism. Common ownership by the producers can be the only goal of the working class."

"Private ownership, originally a means to give everybody the possibility of productive work, now has turned into the means to prevent the workers from the free use of the instruments of production. Originally a means to ascertain to the workers the fruits of their labor, it now turned into a means to deprive the workers of the fruits of their labor for the benefit of a class of useless parasites."

"Collaboration of equal companions replaces the command of masters and the obedience of servants. The sense of duty, the devotion to the community, the praise or blame of the comrades according to efforts and achievements, as incentives take the place of fear for hunger and perpetual risk of losing the job. Instead of the passive utensils and victims of capital, the workers are now the self-reliant masters and organizers of production, exalted by the proud feeling of being active co-operators in the rise of a new humanity."

"In the production under common ownership the bookkeeping is a public matter; it lies open to all. The workers have always a complete view of the course of the whole process. Only in this way they are able to discuss matters in the sectional assemblies and in the shop-committees, and to decide on what has to be done. The numerical results are made visible, moreover, by statistical tables, by graphs and pictures that display the situation at a glance. This information is not restricted to the personnel of the shop; it is a public matter, open to all outsiders. Every shop is only a member in the social production, and also the connection of its doings with the work outside is expressed in the book-keeping. Thus insight in the production going on in every enterprise is a piece of common knowledge for all the producers."

"The Workers' Councils are the form of self-government which in the times to come will replace the forms of government of the old world. Of course not for all future; none such form is for eternity. When life and work in community are natural habit, when mankind entirely controls its own life, necessity gives way to freedom and the strict rules of justice established before dissolve into spontaneous behavior. Workers' councils are the form of organization during the transition period in which the working class is fighting for dominance, is destroying capitalism and is organizing social production. In order to know their true character it will be expedient to compare them with the existing forms of organization and government as fixed by custom as self-evident in the minds of the people."

"Entirely different is the organization of common production by means of workers' councils. Social production is not divided up into a number of separate enterprises each the restricted life-task of one person or group; now it forms one connected entirety, object of care for the entirety of workers, occupying their minds as the common task of all. The general regulation is not an accessory matter, left to a small group of specialists; it is the principal matter, demanding the attention of all in conjunction. There is no separation between politics and economy as life activities of a body of specialists and of the bulk of producers. For the one community of producers politics and economy have now coalesced into the unity of general regulation and practical productive labor. Their entirety is the essential object for all."

"As an instrument of fight for the working class against capital the trade unions are losing their importance. But the fight itself cannot cease. The depressing tendencies grow stronger under big capitalism and so the resistance of the workers must grow stronger, too. Economic crises grow more and more destructive and undermine apparently secured progress. The exploitation is intensified to retard the lowering of the profit rate for the rapidly increasing capital. So again and again the workers are provoked to resistance. But against the strongly increased power of capital the old methods of fight no longer can serve. New methods are needed, and before long their beginnings present themselves. They spring up spontaneously in the wild [outlaw] strike, in the direct action."

"All who stand together in the shop, in the very same position, as direct associates, subject to the same exploitation, against the same master, stand together in common action. Their real community is the shop; personnel of the same enterprise, they form a natural union of common work, common lot and common interests. Like specters from the past the old distinctions of different membership fall back, almost forgotten in the new living reality of fellowship in common fight. The vivid consciousness of new unity enhances the enthusiasm and the feeling of power."

"Under the new circumstances discontent is universal; all the workers feel depressed under capitalist superiority; fuel for explosions has accumulated everywhere. It is not for others, it is for themselves if they join the fight. As long as they feel isolated, afraid to lose their job, uncertain what the comrades will do, without firm unity, they shrink from action. Once, however, they take up the fight, they are changed into new personalities; selfish fear recedes to the background and forth spring the forces of community, solidarity and devotion, rousing courage and perseverance. These are contagious; the example of fighting activity rouses in others, who feel in themselves the same forces awakening, the spirit of mutual and of self-confidence. Thus the wild strike as a prairie fire may spring over to other enterprises and involve ever greater masses."

"The system of production developed in Russia is State socialism. It is organized production, with the State as universal employer, master of the entire production apparatus. The workers are master of the means of production no more than under Western capitalism. They receive their wages and are exploited by the State as the only mammoth capitalist. So the name State capitalism can be applied with precisely the same meaning. The entirety of the ruling and leading bureaucracy of officials is the actual owner of the factories, the possessing class."

"The consolidation of State capitalism in Russia itself was the determining basis for the character of the Communist Party. Whilst in its foreign propaganda it continued to speak of communism and world revolution, decried capitalism, called upon the workers to join in the fight for freedom, the workers in Russia were a subjected and exploited class, living mostly in miserable working conditions, under a strong and oppressive dictatorial rule, without freedom of speech, of press, of association, more strongly enslaved than their brethren under Western capitalism. Thus an inherent falsehood must pervade politics and teachings of that party. ... The doctrine it taught under the name of Marxism was not the theory of the overthrow of highly developed capitalism by a highly developed working class, but its caricature. ... The Communist Party did not intend to make the workers independent fighters capable by their force of insight themselves to build their new world, but to make them obedient followers ready to put the party into power."

"Wars always were contests of similar competing powers, and the deepest structure of society remained the same, whether one won or the other. Contests of classes are fights for new principles, and the victory of the rising class transfers the society to a higher stage of development. Hence, compared with real war, the moral forces are of a superior kind: voluntary devoted collaboration instead of blind obedience, faith to ideals instead of fidelity to commanders, love for the class companions, for humanity, instead of patriotism. Their essential practice is not armed violence, not killing, but standing steadfast, enduring, persevering, persuading, organizing; their aim is not to smash the skulls but to open the brains. Sure, armed action will also play a role in the fight of the classes; the armed violence of the masters cannot be overcome in Tolstoian fashion like by patient suffering. It must be beaten down by force; but, by force animated by deep moral conviction."

"So the light darkened that had illuminated the world; the masses that had hailed it were left in blacker night, either in discouragement turning away from the fight, or struggling along to find new and better ways. The Russian revolution first had given a mighty impulse to the fight of the working class, by its mass direct actions and by its new council forms of organization—this was expressed in the widespread rise of the communist movement all over the world. But when then the revolution settled into a new order, a new class rule, a new form of government, State capitalism under dictatorship of a new exploiting class, the Communist Party needs must assume an ambiguous character. Thus in the course of ensuing events it became most ruinous to the working class fight, that can only live and grow in the purity of clear thought, plain deeds and fair dealings. By its idle talk of world revolution it hampered the badly needed new orientation of means and aims. By fostering and teaching under the name of discipline the vice of submissiveness, the chief vice the workers must shake off, by suppressing each trace of independent critical thought, it prevented the growth of any real power of the working class. By usurping the name communism for its system of workers' exploitation and its policy of often cruel persecution of adversaries, it made this name, till then expression of lofty ideals, a byword, an object of aversion and hatred even among workers. In Germany, where the political and economic crises had brought the class antagonisms to the highest pitch, it reduced the hard class fight to a puerile skirmish of armed youths against similar nationalist bands. And when then the tide of nationalism ran high and proved strongest, large parts of them, only educated to beat down their leaders' adversaries, simply changed colours. Thus the Communist Party by its theory and practice largely contributed to prepare the victory of fascism."

"Economic and spiritual power are made an active power through organization. It binds all the different wills to unity of purpose and combines the single forces into a mighty unity of action. Its outer forms may differ and change as to circumstances, its essence is its new moral character, the solidarity, the strong community-feeling, the devotion and spirit of sacrifice, the self-imposed discipline. Organization is the life principle of the working class, the condition of liberation. A minority ruling by its strong organization can be vanquished only, and certainly will be vanquished, by organization of the majority."

"I claim that the success of current scientific theories is no miracle. It is not even surprising to the scientific (Darwinist) mind. For any scientific theory is born into a life of fierce competition, a jungle red in tooth and claw. Only the successful theories survive—the ones which in fact latched onto the actual regularities in nature."

"The last two years have seen the emergence of a beautiful new subject in mathematical physics. It manages to combine a most exotic range of disciplines: two-dimensional quantum field theory, intersection theory on the moduli space of Riemann surfaces, integrable hierarchies, matrix integrals, random surfaces, and many more. The common denominator of all these fields is two-dimensional quantum gravity or, more general, low-dimensional string theory."

"Mirror symmetry is concerned with counting the number of holomorphic curves on Calabi-Yau manifolds, i.e. compact Kähler manifolds X with trivial canonical bundle K'X."

"I would be willing to bet that whatever formulations of quantum field theory we have now are preliminary ..."

"Because these (SARS-CoV-2) viruses have not been circulating in humans before, specific immunity to these viruses is absent in humans."

"I propose an idealist ontology that makes sense of reality in a more parsimonious and empirically rigorous manner than mainstream physicalism, bottom-up panpsychism, and cosmopsychism. The proposed ontology also offers more explanatory power than these three alternatives, in that it does not fall prey to the hard problem of consciousness, the combination problem, or the decombination problem, respectively. It can be summarized as follows: there is only cosmic consciousness. We, as well as all other living organisms, are but dissociated alters of cosmic consciousness, surrounded by its thoughts. The inanimate world we see around us is the extrinsic appearance of these thoughts. The living organisms we share the world with are the extrinsic appearances of other dissociated alters."

"The brain isn't the cause of experience for the same reason that lightning isn't the cause of atmospheric electric discharge, or that flames aren't the cause of combustion. Just as flames are but the image of the process of combustion, the body-brain system is but the image of localized experience in the stream of universal consciousness."

"The intensity of animal and human contact is becoming much greater as the world develops. This makes it more likely new diseases will emerge but also modern travel and trade make it much more likely they will spread. [...] We have these outbreaks and the international community flies in but in the case of Ebola the disease went under the radar for four months. It’s really crucial we start to change that and make sure local health care infrastructure is better developed. People on the ground are vital. They are our first line of defence."

"Whether it will be contained or not, this outbreak is rapidly becoming the first true pandemic challenge that fits the disease X category."

"The association of racist doctrines with the term “Aryan”, introduced in Western languages as a synonym of “Indo-European”, had as one of its side-effects that after the collapse of Nazi Germany, the entire field of IE studies came under a shadow. Specialists of IE culture were ipso facto suspected of Nazi sympathies. Sometimes this was not altogether baseless, e.g. the Dutch scholar Jan de Vries, whose studies on Germanic and Celtic culture are still standard works, was chairman of the Kulturkammer, the collaborationist institution which controlled the purse strings for all cultural activities under the German occupation of the Netherlands. Under his supervision, Nazi themes were cunningly interwoven with legitimate Dutch or Germanic folklore. Though arguably not a full-blooded Nazi by conviction, he could hardly be considered innocent."

"In differential geometry conditions of integrability frequently occur, but in the cases usually investigated only the first of these conditions has to be considered. In 1922 ... Eisenhart and Veblen gave a necessary and sufficient condition that a geometry of paths be a Riemann geometry by using a new method of treating the conditions of integrability of higher order."

"In 1905 "L'Enseignement Mathématique" started an inquiry into the methods of working of mathematicians. The results of this inquiry augmented and developed later by several authors, for instance Carmichael and Hadamard, can be expressed shortly as follows. The faculty of deduction belongs to the conscious mind, the subconscious being in general only able to perform very simple and trivial deductions. On the contrary the faculty of rearranging is typical of the work of the subconscious and is described by Carmichael as consisting of an extremely rapid passing over of innumerable useless combinations till a vital one or some vital ones rise to consciousness, to bring, after a severe control of the conscious mind, new truth to light."

"Tensor calculus would not exist in its modern form if there had never been a theory of relativity. The ties between these two branches of mathematics and physics are so many that they would fill a big textbook. ... Although the affine invariant form of the electromagnetic equations was not unknown to preceding authors, ... van Dantzig was the first to develop in a long series of publications a consistent theory of relativity which was independent of metrical geometry."

"I certainly learned a great deal from him; especially the combination of algebraic and geometric thinking typical of Klein and Darboux. Our first common publication appeared in 1918; it investigated the connection between geometry and mechanics in the static problems of general relativity. Thus it accounted for the perihelion movement of Mercury, then a crucial test for Einstein's theory, by the change of the metric corresponding to a corrective force."

"From Mohammedanism (which for centuries she [i.e., Aceh] is reputed to have accepted) she really only learnt a large number of dogmas relating to hatred of the infidel without any of their mitigating concomitants; so the Acehnese made a regular business of piracy and man-hunting at the expense of the neighboring non-Mohammedan countries and islands, and considered that they were justified in any act of treachery or violence to European (and latterly to American) traders who came in search of pepper, the staple product of the country. Complaints of robbery and murder on board ships trading in Acehnese parts thus grew to be chronic."

"“Now until the end of Great Moghul rule, that is to say till the beginning of the eighteenth century, Ayodhya was the capital of one of the provinces of the Muslim empire in North India. In consequence, Hindu sects had few rights to defend in the city. Pilgrimage was tolerated, but the cream of the profits from it was taken by the Muslim rulers in the form of a tax on pilgrims. It was forbidden to build temples or monasteries of more than a certain dimension in the city, and the existing temples fell into decay and disappeared or were replaced by mosques. The latter took place with the temple on the supposed spot of Rama’s birth, dating from the early eleventh century. This small temple was replaced by a mosque, the Babri Masjid, in AD 1528, during the reign of the first Moghul emperor, Babur, a deed which was to have far-reaching consequences.”"

"“The oldest pieces of archaeological evidence are the black columns which remain from the old (Visnu) temple that was situated on the holy spot where Rama descended to earth (Janma-bhumi). This temple was destroyed by the first Mogul prince Babur in AD 1528 and replaced by a mosque which still exists. The following specimens of these pillars are known to exist: fourteen pillars were utilized by the builder Mir Baqi in the construction of the mosque and are still partly visible within it; two pillars were placed besides the grave of the Muslim saint Fazl Abbas alias Musa Ashikhan, who, according to oral tradition, incited Babur to demolish the Hindu temple. The grave and these two pillars (driven upside-down into the ground) are still shown in Ayodhya, a little south of the Kubertila. A seventeenth specimen is found in the new Janmasthana temple of the north of the Babur mosque. It is rather a door-jamb than a column.”"

"“Notwithstanding all the difficulties discussed above, the original location of the Janma-sthãna is comparatively certain since it seems to be attested by the location of the mosque built by Babur in the building of which materials of a previous Hindu temple were used and are still visible. The mosque is believed by general consensus to occupy the site of the Janmasthana. After the destruction of the original temple a new Janmasthana temple was built on the north side of the mosque separated from it by a street."

"“In conclusion we may say that there is evidence for the existence of five Vishnu temples in Ayodhya in the twelfth century. Harismriti (Guptahari) at the Gopratara ghat, (2) Vishnu-hari at the Chakratírtha ghat, (3) Chandrahari on the west side of the Svargadvãra ghats, (4) Dharmahari on east side of the Svargadvãra ghats, (5) a Visnu temple on the janmabhùmi. Three of these temples have been replaced by mosques and one was swept away by the Sarayù. The fate of the fifth is unknown but the site is occupied today by a new Guptahari Chakrahari temple.” (p. 54)"

"The original birthplace temple dated from the 10th or 11th century. Before its destruction the temple must have been one of the main pilgrimage centres of Ayodhya, _ especially on the occasion of Ramanwami .... The destruction of the temple would not have implied the end of all forms of worship in and around the holy site. Just as they do today,.. pilgrims may have assembled near the mosque to have darsan of the tihrtha, and in order to perform the puja special _ provisions may have been made ... .... The ritual of Ramanavami described in OA 22 (a recension of the Ayodhya Mahatmya), which is said to be carried out in the Janmasthan (OA 22.22), does not require a temple or the like and could therefore have been performed somewhere near the original holy spot in the 16th and following centuries. Such perseverance and flexibility of Hinduism under Muslim repression, which was demonstrated throughout the history of North India, could have provided an objective reason for the compiler of the OA recension not to delete or minimize his description of the Janamsthan despite its occupation by a mosque ..."

"About 250 m to the south-east of the Svargadvara mosque is [the] ruin of another masjid very similar to the former. The two mosques stand symmetrically on both sides of the main bathing ghats, which are collectively called Svargadvara. The eastern mosque, built at the same time as the other one, replaces an old Visnu temple built by the last Gahadavala king Jayacandra in AD 1184. An inscription found in the ruins of the mosque testifies to the construction of this Vaisnava temple."

"In conclusion we may say that there is evidence for the existence of five Visnu temples in Ayodhya in the twelfth century: 1) Harismrti (Guptahari) at the Gopratara ghat, 2) Visnuhari at the Cakratirtha, 3) Candrahari on the west side of the Svargadvara ghats, 4) Dharmahari on the east side of the Svargadvara ghats, 5) a Visnu temple on the Janmabhumi. Three of these temples have been replaced by mosques and one was swept away by the Sarayu. The fate of the fifth is unknown but the site is occupied today by a new Guptahari/Cakrahari temple."

"[T]hence (from Lucknow) to Oudee (an ancient city, once the seat of Pathan Kings, but now almost deserted), 50 cos. Not far from this city may be seen the ruins of the fort and palace of Ramchand, whom the Indians regard as God Most High: they say that he took on him human flesh that he might see the great tamasha of the world. Amongst these ruins live certain Bramenes who carefully note down the name of all such pilgrims as duly perform their ceremonial ablutions in the neighboring river. They say that this custom has been kept up for many centuries. About two miles from these rivers (sic.) is a cave with a narrow mouth but so spacious within and with so many ramifications that it is difficult to find one’s way out again. They believe that the ashes of the god are hidden here. Pilgrims come to this place from all parts of India and after worshiping the idol take away with them some grains of charred rice as proof of their visit. This rice they believe to have been kept here for many centuries."

"[A Hindu] may be a theist, pantheist, atheist, communist and believe whatever he likes, but what makes him into a Hindu are the ritual practices he performs and the rules to which he adheres, in short, what he does."

"As Frits Staal wrote in 1982 in “What is happening in Classical Indology?”, “Some chocolates can only be sold if they are wrapped up in gold- speckled papers. Books about the Rigveda will only be read through the medium of some fashionable theory”."

"Frits Staal reminds us of three special chariots. First, the composer of a hymn describes himself as “he who constructs the high seat of the chariot in his mind” (with reference to 7.64.4). The second instance comes from the famous hymn of the wedding of Sµuryå, daughter of the Sun (Sµurya), which “relates how travels in a chariot made of mind (manas), whether it is to her future husband, immortality or the abode of Soma” (with reference to 10.85). The third comes from a deeply enigmatic dialogue between a (possibly dead) father and his (possibly alive) son; the former tells the latter about “the new chariot without wheels, which you boy have made manaså, which has one draught pole and goes in all directions, standing on it you are seeing nothing” (with reference to 10.135)."

"‘Western civilization […] produced a science of language only belatedly, after being influenced by the Sanskrit grammar of Panini.’ (Staal 1988: 48)"

"‘the notion of “context-sensitive-rule” was not […] recognized as such in Western linguistics until the twentieth century, whereas it had been discovered in India before 500 BCE […] We can now assert, with the power of hindsight, that Indian linguists in the fifth century BCE knew and understood more than Western linguists in the nineteenth century CE. Can one not extend this conclusion and claim that it is probable that Indian linguists are still ahead of their Western colleagues and may continue to be so in the next century?’ (Staal 1988: 48)"

"According to Kuiper (1967, 1997: xxiv, quoted with approval by Witzel 1999a: 388), “between the arrival of the Aryans ( . . . ) and the formation of the oldest hymns of the RV a much longer period must have elapsed than normally thought.”"

"One of the things that is constantly questioned is profitability. The thinking is mostly: the slave trade is so strange, you only drive it if you earn a lot from it. While, for example, an awful lot of slaves already died of infectious diseases while travelling across the Atlantic. I calculated that the Dutch slave trade was only an estimated 0.005 per cent of national income. So that is not much. Moreover, the Dutch slave trade is the only one that ceased to exist for economic reasons."

"I continue to marvel at this. We got incredibly angry when the city of Palmyra, Syria, was destroyed by IS because the city was reminiscent of pre-Muslim times, shall we say. And I see this as an extension of that. It is nonsense to think that you can erase a past that you don't like."

"A give-and-take situation was created between the two sides so that that slavery could continue to exist."

"You also have to realise that they would not have been free either if they had stayed in Africa. They had already been enslaved."

"The problem is that, in our view, the system (Slavery) is so reprehensible that you really shouldn't talk about it. I think you should."

"There is also emotional literature about the occupation period. That war was not cheerful in the Netherlands, but in my school days, everything was so wonderfully exaggerated, especially the role of the resistance. The facts were pushed aside and if that had continued, we would never have come to any new insights. If we had been blinded by Anne Frank, we would never have discovered that the Netherlands did not play a heroic role at all during that time."

"Incidentally, it was Europeans living in Europe who wanted to abolish the slave trade. They wanted to end it all over the world. So also ín Africa and also in the Middle East. It was just important to come up with arguments to justify such an abolition. One of the arguments devised at the time was that our slave trade threatened to deform entire countries. But that argument, as it now turns out, is historically incorrect. If you look at the quantities and the fact that slavery existed long before the Europeans appeared on the coast there, and that it continued even after the Europeans stopped doing it, I see no scientific arguments at present to attribute primary responsibility to the slave trade for Africa's current economic position in the world."

"That it was precisely productive forces that left is not at all unique. It happens in all migrations. If you look at the period between 1500 and 1900, when that Atlantic slave trade took place, many more people left Europe exactly in the same age range, without us in Europe complaining about losing productive forces."

"Slavery is a common thing. We should not be ashamed of that at all. What we should try to explain is why there was no longer slavery in Western Europe after 1450, but there was still slavery elsewhere in the world. I would venture the proposition that with slavery, Western Europe would have become even richer and grown faster economically than without slavery."

"I think it is important that when water boils at 100 degrees, whether someone is white or black, that someone sees that it boils at 100 degrees."

"My argument in my book is that except for the slave revolt in Haiti, slave revolts did not contribute to slave liberation, but the decision to end it was made in capitals in Europe. Again, I think thinking fundamentally about slavery is really a Western thing. And slave revolts did not contribute to that."

"Both are terrible, the Holocaust and slavery. Very superficially, the comparison can also be made: you were transported and segregated. The difference is that during transport it was advantageous for the Germans to let as many Jews die as possible, racist profit I call it in my book. Not so for the slave traders: they caught a lot of money for living slaves, not for dead ones. They had to stay alive during the crossing."

"Professor, you are creating an atmosphere that is quite inopportune at the moment. The Netherlands is no longer white alone, half of all Amsterdammers are black. For those black people, it is high time that slavery is processed. Otherwise, we will not achieve a harmonious society. Now we are finally allowed to place a monument, a breakthrough has been achieved as far as white awareness is concerned, you come with your watering down. You are a missionary in the service of relativisation."

"What Emmer calls science is the international code that scientific work must adhere to. This is a tradition that was born in the West but has become international. There are very different stories and they are also scientific, but African or Asian. That does not meet Western codes."

"Mr Emmer, you should not trivialise the problem. How about the social consequences? If you want to understand racism, you have to understand where the racist system comes from. If you know the slavery system, then you know that inferiority had to exist there to do that."

"But surely you cannot deny that the person Emmer, a white, male scientist in his 50s, born in the Netherlands, does not also factor in. Of course that matters, especially on a subject like this. Let's agree: there is no such thing as a hard truth here.'"

"The general conviction underlying much Dravidian radicalism—that the subjection of non-Brahman Dravidian peoples and cultures was based on the Aryan conquest of the Dravidian south—was in large part an invention of Robert Caldwell. Caldwell, who labored for fifty years in the Tinnevelly Mission . . . like most other missonaries who had to justify the fact that they could only report conversions of the very lowest caste groups, was especially resentful of the Brahmans, who frustrated his effort to proselytize. . . . Caldwell's antipathy toward Brahmans . . . has secured a hallowed place in the citational structures and justificatory rhetorics of anti-Brahminism up to the present day."

"History can reach no unchallengeable conclusions on so many-sided a character, on a life so dominated, so profoundly agitated, by the circumstances of the time. For that I bear history no grudge. To expect from history those final conclusions, which may perhaps be obtained in other disciplines, is, in my opinion, to misunderstand its nature."

"[I]t is the historian's task to deal with the individual in relation to the community. Furthermore his task is a very different one from that of the novelist. Though the historian cannot do without imagination, he remains tied to the event, to data, to testimonies, and he lacks the omniscience which enables the poet to plumb his characters to the most secret places of their hearts."

"The historian no less than the artist is a creator. Through his selection and interpretation he creates our awareness of the past; and through that awareness we attain a sharper consciousness of our own nature and that of the society to which we belong. It is his function, not to create useful myth, but to contribute to that knowledge of the world and of ourselves which is the only genuine guide to judgment and thus to action; not to make us clever for next time, as Burckhardt once said, but to make us wise for ever. It is only by the academic disciplines, by detailed scholarship, hard thinking and meticulous intellectual honesty that this can be done. That is the answer given with such noble clarity by Professor Geyl."

"In October 1944, just as the Netherlands was being liberated from the Nazis, the great Dutch historian Pieter Geyl completed one of the most original books of the many tens of thousands about Napoleon which have appeared over the past 215 years. Its originality lay not in Geyl's own view of Napoleon (though the book certainly made plain what he thought of him) but in its recounting of the views of others, and in the way it traced the different phases of Napoleon's reputation between 1815 and his own time."

"His volume of essays is the most important survey of general historical problems that has appeared for many years... Geyl is one of the few living men whose writings make us feel that Western civilisation still exists."

"Wisdom is shot through with a rich humanity... he represents the model towards which we ought to aspire."

"We define ‘trauma’ as an event outside the normal human veins of experience. At least one-third of couples, globally, engage in physical violence. The number of kids who get abused and abandoned is just staggering. Domestic violence, staggering. Rapes, staggering. Psychiatry is completely out to lunch and just doesn’t see this."

"There’s very good literature [on shellshock] from 1919 and 1920. But then there was pushback, people saying: ‘You’re just a bunch of cowards.’ The assault on people who had been traumatised has been relentless – to this day, almost. You’re not allowed to tell the truth about the horrible things that people do to each other."

"It is striking how many times people carve out a piece of exceptional intelligence – exceptional creativity – that allows them to go on. Isaac Newton was one of the most abused, abandoned children ever … And then he invented mathematics."

"Something has always really puzzled me. I was born in 1943 in the Netherlands. A very large number of kids of my generation died of starvation, and I was a very sickly child, but I’ve felt no trace of that sickly child. The last time I took MDMA, I experienced what that child went through back then. It was very painful, actually. But the main effect was a very deep sense of self-compassion. I felt so much love for that child who I once was, who had to go through all that sickness, who had a hard time breathing, who was hungry."

"Traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort. Their bodies are constantly bombarded by visceral warning signs, and, in an attempt to control these processes, they often become expert at ignoring their gut feelings and in numbing awareness of what is played out inside. They learn to hide from their selves.” (p.97)"

"As long as you keep secrets and suppress information, you are fundamentally at war with yourself…The critical issue is allowing yourself to know what you know. That takes an enormous amount of courage."

"Being able to feel safe with other people is probably the single most important aspect of mental health; safe connections are fundamental to meaningful and satisfying lives."

"As I often tell my students, the two most important phrases in therapy, as in yoga, are “Notice that” and “What happens next?” Once you start approaching your body with curiosity rather than with fear, everything shifts."

"We have learned that trauma is not just an event that took place sometime in the past; it is also the imprint left by that experience on mind, brain, and body. This imprint has ongoing consequences for how the human organism manages to survive in the present. Trauma results in a fundamental reorganization of the way mind and brain manage perceptions. It changes not only how we think and what we think about, but also our very capacity to think."

"The greatest sources of our suffering are the lies we tell ourselves."

"It takes enormous trust and courage to allow yourself to remember."

"Being traumatized means continuing to organize your life as if the trauma were still going on—unchanged and immutable—as every new encounter or event is contaminated by the past."

"If your parents’ faces never lit up when they looked at you, it’s hard to know what it feels like to be loved and cherished. If you come from an incomprehensible world filled with secrecy and fear, it’s almost impossible to find the words to express what you have endured. If you grew up unwanted and ignored, it is a major challenge to develop a visceral sense of agency and self-worth."

"Imagination is absolutely critical to the quality of our lives. Our imagination enables us to leave our routine everyday existence by fantasizing about travel, food, sex, falling in love, or having the last word—all the things that make life interesting. Imagination gives us the opportunity to envision new possibilities—it is an essential launchpad for making our hopes come true. It fires our creativity, relieves our boredom, alleviates our pain, enhances our pleasure, and enriches our most intimate relationships."

"A major challenge in recovering from trauma remains being able to achieve a state of total relaxation and safe surrender."

"The essence of trauma is that it is overwhelming, unbelievable, and unbearable. Each patient demands that we suspend our sense of what is normal and accept that we are dealing with a dual reality: the reality of a relatively secure and predictable present that lives side by side with a ruinous, ever-present past."

"In order to change, people need to become aware of their sensations and the way that their bodies interact with the world around them. Physical self-awareness is the first step in releasing the tyranny of the past."

"One thing is certain: Yelling at someone who is already out of control can only lead to further dysregulation."

"Mindfulness not only makes it possible to survey our internal landscape with compassion and curiosity but can also actively steer us in the right direction for self-care."

"Sadly, our educational system, as well as many of the methods that profess to treat trauma, tend to bypass this emotional-engagement system and focus instead on recruiting the cognitive capacities of the mind. Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement."

"How many mental health problems, from drug addiction to self-injurious behavior, start as attempts to cope with the unbearable physical pain of our emotions? If Darwin was right, the solution requires finding ways to help people alter the inner sensory landscape of their bodies. Until recently, this bidirectional communication between body and mind was largely ignored by Western science, even as it had long been central to traditional healing practices in many other parts of the world, notably in India and China. Today it is transforming our understanding of trauma and recovery."

"No matter how much insight and understanding we develop, the rational brain is basically impotent to talk the emotional brain out of its own reality."

"The more you stay focused on your breathing, the more you will benefit, particularly if you pay attention until the very end of the out breath and then wait a moment before you inhale again. As you continue to breathe and notice the air moving in and out of your lungs you may think about the role that oxygen plays in nourishing your body and bathing your tissues with the energy you need to feel alive and engaged."

"In addition to reading, writing, and arithmetic, all kids need to learn self-awareness, self-regulation, and communication as part of their core curriculum. Just as we teach history and geography, we need to teach children how their brains and bodies work. For adults and children alike, being in control of ourselves requires becoming familiar with our inner world and accurately identifying what scares, upsets, or delights us."

"Change begins when we learn to "own" our emotional brains. That means learning to observe and tolerate the heartbreaking and gut-wrenching sensations that register misery and humiliation."

"Because drugs have become so profitable, major medical journals rarely publish studies on nondrug treatments of mental health problems.31 Practitioners who explore treatments are typically marginalized as “alternative.” Studies of nondrug treatments are rarely funded unless they involve so-called manualized protocols, where patients and therapists go through narrowly prescribed sequences that allow little fine-tuning to individual patients’ needs. Mainstream medicine is firmly committed to a better life through chemistry, and the fact that we can actually change our own physiology and inner equilibrium by means other than drugs is rarely considered."

"Scared animals return home, regardless of whether home is safe or frightening."

"The challenge of recovery is to reestablish ownership of your body and your mind — of your self. This means feeling free to know what you know and to feel what you feel without becoming overwhelmed, enraged, ashamed, or collapsed. For most people this involves (1) finding a way to become calm and focused, (2) learning to maintain that calm in response to images, thoughts, sounds, or physical sensations that remind you of the past, (3) finding a way to be fully alive in the present and engaged with the people around you, (4) not having to keep secrets from yourself, including secrets about the ways that you have managed to survive."

"For our physiology to calm down, heal, and grow we need a visceral feeling of safety. No doctor can write a prescription for friendship and love: These are complex and hard-earned capacities. You don't need a history of trauma to feel self-conscious and even panicked at a party with strangers – but trauma can turn the whole world into a gathering of aliens."

"Managing your terror all by yourself gives rise to another set of problems: dissociation, despair, addictions, a chronic sense of panic, and relationships that are marked by alienation, disconnections, and explosions. Patients with these histories rarely make the connection between what has happened to them a long time ago and how they currently feel and behave. Everything just seems unmanageable."

"Our increasing use of drugs to treat these conditions doesn’t address the real issues: What are these patients trying to cope with? What are their internal or external resources? How do they calm themselves down? Do they have caring relationships with their bodies, and what do they do to cultivate a physical sense of power, vitality, and relaxation? Do they have dynamic interactions with other people? Who really knows them, loves them, and cares about them? Whom can they count on when they’re scared, when their babies are ill, or when they are sick themselves? Are they members of a community, and do they play vital roles in the lives of the people around them? What specific skills do they need to focus, pay attention, and make choices? Do they have a sense of purpose? What are they good at? How can we help them feel in charge of their lives?"

"The Body Keeps the Score by Bessel van der Kolk is a kind of bible for C-PTSD sufferers. Though I have real reservations about van der Kolk's work because he is an alleged abuser himself, the book was a crucial first text in helping me understand the basics of C-PTSD. (p 80)"

"In The Body Keeps the Score, van der Kolk writes about how talk therapy can be useless for those whom “traumatic events are almost impossible to put into words.”"

"Why should it be so important that the Aryans . . . have been in the subcontinent since all eternity? That would come close to the Blut and Boden ideology of Nazism, with its Aryan rhetoric. Why the xenophobia? Does he really not see the parallel between Nazi attacks on synagogues in the 1930's and what happened in Ayodhya on December 6th?"

"We would not have believed it, but it is really printed there, black on white: an academic tries to score against a fellow academic by arbitrarily linking him with an event which had not yet taken place when the latter's paper was published, and with which he had strictly nothing to do, viz. the demolition of the Babri mosque. Add to this that he accuses Prof. Rajaram of something "close to" Nazi ideology, and we wonder: how would he fare if he accused a western colleague in the same vein in a western paper?"

"For Gonda, “chariot drives and other races have often the function of regenerating the productive forces in nature,” while the gods “are described as driving swift horses [10.92.6 ...,] as approaching the sacrificers in their chariots [1.84.18, 7.2.5]” (Gonda 1965: 72, 98)."

"Gonda (1975: 65–67) emphasized the “inspired vision of the universal order” expressed in the hymns, in which a “rsi seeks, or enters into contact with, divinity or transcendent reality.”"

"[The Aryan invasion] is not reflected in the [Rig-Vedic] hymns."

"In all times and among many peoples there have ... been men, who were aware of the reality of "visions" and intuitions, of inspirations and sudden thoughts and ideas, men who understood that besides the purely sensuous impression a thought, a flash of intuition, in short know- ledge, may come to the human mind, as it were spon- taneously, at least without any conscious activity of the organ of sensory perception and which leaves an impres- sion of great reality; men who know that the "doors of the mind may be opened" (RV. 9,10,6). Often also the source of this knowledge is divine. The god Agni, the guest among men and his guru, is explicitly called a dhiirii rtasya (RV. 1,67,7), i.e. "stream or 'fountain' of transcendental truth", the inventor of brilliant speech (2,9 ,4 sukrasya vacaso manotii) , who brings the light of the vibrations of inspiration (3 ,10 ,5 vipiim jyotimsi bibhrat). He opens the thoughts of the poets (4,11,2), his are the origins of the specialgifts of the seers (4,11,3), and in 6,9 we find an elaborate description of the relation between the god - who is the light of the world as well as the internal light illumining poets and sages - and the poet who by devout concentration upon the god experiences the inspiration as an ecstasy."

"Besides the uncertain date of the Avesta, the cases of cultural, stylistic and lexicographical parallelism between texts of this description do not necessarily point to simultaneity."

"Many places in the Vedic literature attest to what may be called a pre-scientific interest in and study of the world, and to attempts at systematizing the knowledge resulting from this study. Much attention is paid to chronology and the calendar... astronomy, cosmology, and cosmogony. This scientific concern is wholly determined by man's ritual and religious interests and constitutes an integral part of one and the same harmonious view of life and the world. This does not, however, exclude the occurrence of references to a certain knowledge of anatomy, embryology, and medical practice. Nor did some linguistic facts—as far as they were utilizable for ritual purposes—escape the authors' notice."

"Indo-European is a branch of Indo-Uralic which was radically transformed under the influence of a North Caucasian substratum when its speakers moved from the area north of the Caspian Sea to the area north of the Black Sea (…). As a result, Indo-European developed a minimal vowel system combined with a large consonant inventory including glottalized stops, also grammatical gender and adjectival agreement, an ergative construction which was lost again but has left its traces in the grammatical system (...)."

"The period between the arrival of the Indo-Aryan in the Indian subcontinent and the composition of the oldest Vedic hymns must have been much longer than was previously thought."

"Our knowledge of these migrations [that broke PIE unity] is very limited. On a linguistic basis, little can be said about them."

"When the IE family had been discovered and scholars sought the land of origin, they initially thought of India because of Sanskrit’s ancientness."

"The most explicit mentioning of the Afghans appears in Al- Baruni’s Tarikh Al-Hind (eleventh century AD). Here it is said that various tribes of Afghans lived in the mountains in the west of India. Al Baruni adds that they were savage people and he describes them as Hindus."

"H. Kern in his book Over het woord Zarathushtra (1867) states, “the Bactrian (i.e. Avestan) is so (greatly) related to the Old- Indian language (Vedic), and in particular, that of the Vedas, that without exaggeration it can be called a dialect thereof.”"

"Technology...has become the prime source of material change and so determines the pattern of the total social fabric."