Polymaths

"Philosophy is the science of truth."

"My lectures are published and not published; they will be intelligible to those who heard them, and to none beside."

"Nature does not do anything in vain."

"Of things said without any combination, each signifies either substance or quantity or qualification or a relative or where or when or being-in-a-position or having or doing or being affected. To give a rough idea, examples of substance are man, horse; of quantity: four-foot, five-foot; of qualification: white, grammatical; of a relative: double, half, larger; of where: in the Lyceum, in the market-place; of when: yesterday, last-year; of being-in-a-position: is-lying, is sitting; of having: has-shoes-on, has-armour-on; of doing: cutting, burning; of being-affected: being-cut, being-burned."

"Knowledge of the fact differs from knowledge of the reason for the fact."

"The premises of demonstrative knowledge must be true, primary, immediate, more knowable than and prior to the conclusion, which is further related to them as effect to cause... The premises must be the cause of the conclusion, more knowable than it, and prior to it; its causes, since we possess scientific knowledge of a thing only when we know its cause; prior, in order to be causes; antecedently known, this antecedent knowledge being not our mere understanding of the meaning, but knowledge of the fact as well. Now 'prior' and 'more knowable' are ambiguous terms, for there is a difference between what is prior and more knowable in the order of being and what is prior and knowable to man. I mean that objects nearer to sense are prior and more knowable to man; objects without qualification prior and more knowable are those further from sense. Now the most universal causes are furthest from sense and particular causes are nearest to sense, and they are thus exactly opposed to each other."

"We may assume the superiority ceteris paribus [all things being equal] of the demonstration which derives from fewer postulates or hypotheses—in short from fewer premisses; for... given that all these are equally well known, where they are fewer knowledge will be more speedily acquired, and that is a desideratum. The argument implied in our contention that demonstration from fewer assumptions is superior may be set out in universal form..."

"The science which has to do with nature clearly concerns itself for the most part with bodies and magnitudes and their properties and movements, but also with the principles of this sort of substance, as many as they may be."

"The natural way of doing this [seeking scientific knowledge or explanation of fact] is to start from the things which are more knowable and obvious to us and proceed towards those which are clearer and more knowable by nature; for the same things are not 'knowable relatively to us' and 'knowable' without qualification. So in the present inquiry we must follow this method and advance from what is more obscure by nature, but clearer to us, towards what is more clear and more knowable by nature. Now what is to us plain and obvious at first is rather confused masses, the elements and principles of which became known to us by later analysis..."

"But it is better to assume principles less in number and finite, as Empedocles makes them to be. All philosophers... make principles to be contraries... (for Parmenides makes principles to be hot and cold, and these he demominates fire and earth) as those who introduce as principles the rare and the dense. But Democritus makes the principles to be the solid and the void; of which the former, he says, has the relation of being, and the latter of non-being. ...it is necessary that principles should be neither produced from each other, nor from other things; and that from these all things should be generated. But these requisites are inherent in the first contraries: for, because they are first, they are not from other things; and because they are contraries, they are not from each other."

"It is necessary that every thing which is harmonized, should be generated from that which is void of harmony, and that which is void of harmony from that which is harmonized. ...But there is no difference, whether this is asserted of harmony, or of order, or composition... the same reason will apply to all of these."

"[T]he ancient philosophers... all of them assert that the elements, and those things which are called by them principles, are contraries, though they establish them without reason, as if they were compelled to assert this by truth itself. They differ, however... that some of them assume prior, and others posterior principles; and some of them things more known according to reason, but others such as are more known according to sense: for some establish the hot and the cold, others the moist and the dry, others the odd and the even, and others strife and friendship, as the causes of generation. ...in a certain respect they assert the same things, and speak differently from each other. They assert different things... but the same things, so far as they speak analogously. For they assume principles from the same co-ordination; since, of contraries, some contain, and others are contained."

"[U]niversal is known according to reason, but that which is particular, according to sense..."

"This opinion... appears to be ancient... that the one, excess and defect, are the principles of things... It is not... probable that there are more than three principles... [E]ssence is one certain genus of being: so that principles will differ from each other in prior and posterior alone, but not in genus, for in one genus there is always one contrariety, and all contrarieties appear to be referred to one. That there is neither one element, therefore, nor more than two or three, is evident."

"[T]he first philosophers, in investigating the truth and the nature of things, wandered, as if led by ignorance, into a certain... path. Hence, they say that no being is either generated or corrupted, because it is necessary that what is generated should be generated either from being or non-being: but both these are impossible; for neither can being be generated, since it already is; and from nothing, nothing can be generated... And thus... they said that there were not many things, but that being alone had a subsistence. ...the ancient philosophers ...through this ignorance added so much to their want of knowledge, as to fancy that nothing else was generated or had a being; but they subverted all generation."

"[A]ll things as subsist from nature appear to contain in themselves a principle of motion and permanency; some according to place, others according to increase and diminuation; and others according to change in quality."

"According to one mode... nature is thus denominated, viz. the first subject matter to every thing which contains in itself the principle of motion and mutation. But after another mode it is denominated form, which subsists according to definition: for as art is called that which subsists according to art, and that which is artificial; so likewise nature is both called that which is according to nature, and that which is natural. ...that which is composed from these is not nature, but consists from nature; as, for instance, man. And this is nature in a greater degree than matter: for every thing is then said to be, when it is form in energy... entelecheia, rather than when it is incapacity."

"[L]et us consider, with respect to causes, what they are, and how many there are in number... this also must be done by us in discoursing concerning generation and corruption, and all physical mutation... knowing the principles of these... Cause... is after one manner said to be that, from which, being inherent, something is produced... But after another manner cause is form and paradigm (and this is the definition of the essence of a thing) and the genera of this. ...But it happens... that there are also many causes of the same thing, and this is not from accident. ...seed, a physician, he who consults, and, in short, he who makes, are all of them causes, as that whence the principle of mutation, or permanency, or motion is derived. ...It is, however, necessary always to investigate the supreme cause of every thing ...Further still, it is necessary to investigate the genera of genera; and the particulars of particulars... We should also explore the capacities of the capabilities, and the energizers of the things affected by energy."

"Fortune... and chance, are said to be in the number of causes... [W]ith some it is dubious whether these things have subsistence or not. For, say they, nothing is produced from fortune, but there is a definite cause of all such things... For if fortune were any thing, it would truly appear to be absurd; and some one might doubt why no one of the ancient wise men, when assigning the causes of generation and corruption, has ever defined any thing concerning fortune. ...[M]any things are produced, and have a subsistence, from fortune and chance... They did not, however, think that fortune was any thing belonging to friendship or strife, or fire, or intellect, or any thing else of things of this kind. They are chargeable, therefore, with absurdity, whether they did not conceive that it had a substance, or whether fancying that it had, they omitted it; especially since it was sometimes employed by them. Thus Empedocles says that the air...Thus it then chanc'd to run, tho' varying oft.He also says that the greater part of... animals were generated by fortune. But there are some who assign chance to the cause of this heaven, and of all mundane natures... [W]e must consider... whether chance or fortune are the same... or different from each other, and how they fall into definite causes."

"[S]ince causes are four in number, to know them all is the business of the natural philosopher, who also referring to the cause why a thing is to all of them, viz. to matter, form, that which moves, and for the sake of which a thing subsists, physically assigns a reason. Frequently, however, three of these causes pass into one: for the cause why a thing is, and that for the sake of which it is, are one. But that which motion first originates, is in species the same with these... [T]here are three treatises; once concerning that which is immoveable; another concerning that which is moved, indeed, but is incorruptible; and a third concerning corruptible natures. So the cause of why a thing is, is assigned by him who refers to matter, to essence, and to the first mover... But there are two principles which are naturally motive; of which, one is not physical, because it does not contain in itself the principle of motion. And if there is any thing which moves without being moved, it is of this kind; as is that which is perfectly immoveable, that which is the first of all things, together with essence and form: for it is the end, and that for the sake of which a thing subsists. So that since nature is for the sake of something, it is also necessary to know this cause."

"Since... nature is a principle of motion and mutation... it is necessary that we should not be ignorant of what motion is... But motion appears to belong to things continuous; and the infinite first presents itself to the view in that which is continuous. ...[F]requently ...those who define the continuous, employ the nature or the infinite, as if that which is divisible to infinity is continuous."

"[I]t is impossible for motion to subsist without place, and void, and time."

"There is... something which is in energy only; and there is something which is both in energy and capacity. ...of relatives, one is predicated as according to excess and defect: another according to the effective and passive, and, in short, the motive, and that which may be moved... Motion, however, has not a substance separate from things... But each of the categories subsists in a twofold manner in all things. Thus... one thing pertaining to it is form, and another privation. ...So the species of motion and mutation are as many as those of being. But since in every genus of things, there is that which is in entelecheia, and that which is in capacity; motion is the entelecheia of that which is in capacity... That there is energy, therefore, and that a thing then happens to be moved, when this energy exists, and neither prior nor posterior to it, is manifest. ... [N]either motion nor mutation can be placed in any other genus; nor have those who have advanced a different opinion concerning it spoken rightly. ...for by some motion is said to be difference, inequality, and non-being; though it is not necessary that any of these should be moved... Neither is mutation into these, nor from these, rather than from their opposites. ...The cause, however, why motion appears to be indefinite, is because it can neither be simply referred to the capacity, nor to the energy of beings. ...[I]t is difficult to apprehend what motion is: for it is necessary to refer it either to privation, or to capacity, or to simple energy; but it does not appear that it can be any of these. The above-mentioned mode, therfore remains, viz. that it is a certain energy; but... difficult to be perceived, but which may have a subsistence."

"Since the science of nature is conversant with magnitudes, motion, and time, each of which must necessarily be either infinite or finite...[we] should speculate the infinite, and consider whether it is or not; and if it is what it is. ...[A]ll those who appear to have touched on a philosophy of this kind... consider it as a certain principle of beings. Some, indeed, as the Pythagoreans and Plato, consider it, per se, not as being an accident to any thing else, but as having an essential subsistence... the Pythagoreans... consider the infinite as subsisting in sensibles; for they do not make number to be separate; and they assert that what is beyond the heavens is infinite; but Plato says that beyond the heavens there is not any body, nor ideas, because these are no where: he affirms, however, that the infinite is both in sensibles, and in ideas. ...Plato establishes two infinities, viz. the great and the small."

"All those... who discourse concerning nature, always subject a certain other nature of... elements, to the infinite... But no one of those who make the elements to be finite introduces infinity. Such, however, as make infinite elements, as Anaxagoras and Democritus, say that the infinite is continuous by contact. ...Rationally, too, do all philosophers consider the infinite as a principle; for it cannot be in vain, nor can any other power be present with it than that of a principle: for all things are either the principle, or from the principle; but of the infinite there is no principle, since otherwise it would have an end. ...it is also unbegotten and uncorruptible, as being a certain principle: for... end is the corruption of everything. ...It likewise appears to comprehend and govern all things, as those assert who do not introduce other causes beside the infinite... It would seem also that this is divine: for it is immortal and indestructible, as Anaximander says, and most of the physiologists."

"[B]ecause that which is finite is always bounded with reference to something... it is necessary that there should be no end... [N]umber also appears to be infinite, and mathematical magnitudes, and that which is beyond the heavens. And since that which is beyond is infinite, body also appears to be infinite, and it would seem that there are infinite worlds; for why is there rather void here than there? ...If also there is a vacuum, and an infinite place, it is necessary that there should be an infinite body: for in things which have a perpetual subsistence, capacity differs nothing from being. The speculation of the infinite is, however, attended with doubt: for many impossibilities happen both to those who do not admit that it has a subsistence, and to those who do. ...It is ...especially the province of a natural philosopher to consider if there be a sensible infinite magnitude."

"[T]hey pronounce absurdly who thus speak, as the Pythagoreans assert: for at the same time they make the infinite to be essence, and distribute it into parts."

"[I]t is impossible that each of the elements should be infinite. For that is body which has interval on all sides; and that is infinite which has extension without bound."

"[I]t's gravity is the cause; and that which is heavy abides in the middle, and the earth is in the middle: in like manner also, the infinite will abide in itself, through some other cause... and will itself support itself. ...[T]he places of the whole and the part are of the same species; as of the whole earth and a clod, the place is downward; and of the whole of fire, and a spark, the place is upward. So that if the place of the infinite is in itself, there will be the same place also of a part of the infinite."

"[H]ow will one part of the infinite be above, and another below? Or how will it have extremes or a middle? Further still, every sensible body is in place; but the species and differences of place are upward and downward, before and behind, to the right hand and to the left: and these things not only thus subsist with relation to us, and by position, but have a definite subsistence in the universe itself. But it is impossible that these things should be in the infinite: and... that there should be an infinite place. But every body is in place; and therefore it is also impossible that there should be an infinite body. ...[T]herefore ...there is not an infinite body in energy."

"[T]he infinite is in capacity. That, however, which is infinite in capacity is not to be assumed as that which is infinite in energy. ...[I]t has its being in capacity, and in division and diminution. ...[I]t is always possible to assume something beyond it. It does not, however, on this account surpass every definite magnitude; as in division it surpasses every definite magnitude, and will be less."

"Plato... introduces two infinities, because both in increase and diminution there appears to be transcendency, and a progression to infinity. Though... he did not use them: for neither is there infinity in numbers by diminution or division; since unity is a minimum: nor by increase; for he extends number as far as to the decad."

"The infinite... happens to subsist in a way contrary to what is asserted by others: for the infinite is not that beyond which there is nothing, but it is that of which there is always something beyond. ...But that pertaining to which there is nothing beyond is perfect and whole. ...that of which nothing is absent pertaining to the parts ...the whole is that pertaining to which there is nothing beyond. But that pertaining to which something external is absent, that is not all ...But nothing is perfect which has not an end; and the end is a bound. On this account... Parmenides spoke better than Melissus: for the latter says that the infinite is a whole; but the former, that the whole is finite, and equally balanced from the middle: for to conjoin the infinite with the universe and the whole, is not to connect line with line."

"The bodies of which the world is composed are solids, and therefore have three dimensions. Now, three is the most perfect number,—it is the first of numbers, for of one we do not speak as a number, of two we say both, but three is the first number of which we say all. Moreover, it has a beginning, a middle, and an end."

"The least initial deviation from the truth is multiplied later a thousandfold."

"...suppose α without weight, but β possessing weight; and let α pass over space γδ, but β in the same time pass over a space γε,—for that which has weight will be carried through the larger space. If now the heavy body be divided in the proportion that space γε bears to γδ, ... and if the whole is carried through the whole space γε, then it must be that a part in the same time would be carried through γδ..."

"That body is heavier than another which, in an equal bulk, moves downward quicker."

"Sound is the motion of that which is able to be moved, after the manner in which those things are moved, that rebound from smooth bodies, when any one strikes them. Not every thing... sounds... but it is necessary, that the body which is struck should be equable, that the air may collectively rebound, and be shaken. The differences, however, of bodies which sound, are manifested in the sound, which is in energy; for, as colours are not perceived without light, so neither are the sharp and the flat perceived without sound. But these things are asserted metaphorically, from those which pertain to the touch; for the sharp moves the sense much in a short time, but the flat a little in a long time. The sharp, therefore, is not rapid, and the flat slow; but such a motion is produced of the one, on account of celerity, and of the other on account of slowness, that, also, which is perceived in the touch, appears to be analogous to the acute and obtuse, for the acute, as it were, stings; but the obtuse, as it were, impels: because the one moves in a short, but the other in a long time. Hence it happens that the one is swift but the other slow. Let it therefore be thus determined concerning sound."

"It is not necessary to ask whether soul and body are one, just as it is not necessary to ask whether the wax and its shape are one, nor generally whether the matter of each thing and that of which it is the matter are one. For even if one and being are spoken of in several ways, what is properly so spoken of is the actuality."

"But voice is a certain sound of that which is animated; for nothing inanimate emits a voice; but they are said to emit a voice from similitude, as a pipe, and a lyre, and such other inanimate things, have extension, modulation, and dialect; for thus it appears, because voice, also, has these."

"The male has more teeth than the female in mankind, and sheep, and goats, and swine. This has not been observed in other animals."

"The brain is not responsible for any of the sensations.. the correct view [is] that the seat and source of sensation is the region of the heart….the motions of pleasure and pain, and generally all sensation plainly have their source in the heart."

"The essential nature (concerning the soul) cannot be corporeal, yet it is also clear that this soul is present in a particular bodily part, and this one of the parts having control over the rest (heart)."

"Nature flies from the infinite, for the infinite is unending or imperfect, and Nature ever seeks an end."

"Concerning the generation of animals akin to them, as hornets and wasps, the facts in all cases are similar to a certain extent, but are devoid of the extraordinary features which characterize bees; this we should expect, for they have nothing divine about them as the bees have."

"Just as it sometimes happens that deformed offspring are produced by deformed parents, and sometimes not, so the offspring produced by a female are sometimes female, sometimes not, but male, because the female is as it were a deformed male."

"Music directly represents the passion of the soul. If one listens to the wrong kind of music, he will become the wrong kind of person."

"All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer sight to almost everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things."

"But as more arts were invented, and some were directed to the necessities of life, others to recreation, the inventors of the latter were naturally always regarded as wiser than the inventors of the former, because their branches of knowledge did not aim at utility. ... This is why the mathematical arts were founded in Egypt; for there the priestly caste was allowed to be at leisure."

"For it is owing to their wonder that men both now begin and at first began to philosophize; they wondered originally at the obvious difficulties, then advanced little by little and stated difficulties about the greater matters, e.g. about the phenomena of the moon and those of the sun and of the stars, and about the genesis of the universe. And a man who is puzzled and wonders thinks himself ignorant (whence even the lover of myth is in a sense a lover of Wisdom, for the myth is composed of wonders); therefore since they philosophized order to escape from ignorance, evidently they were pursuing science in order to know, and not for any utilitarian end. — Metaphysics by Aristotle – Book 1, ClassicalWisdom.com"

"οὐ γὰρ δεῖν ἐπιτάττεσθαι τὸν σοφὸν ἀλλ᾽ ἐπιτάττειν, καὶ οὐ τοῦτον ἑτέρῳ πείθεσθαι, ἀλλὰ τούτῳ τὸν ἧττον σοφόν."

"That which is desirable on its own account and for the sake of knowing it is more of the nature of wisdom than that which is desirable on account of its results."

"τὸ γὰρ αὐτὸ ἅμα ὑπάρχειν τε καὶ μὴ ὑπάρχειν ἀδύνατον τῷ αὐτῷ καὶ κατὰ τὸ αὐτό （καὶ ὅσα ἄλλα προσδιορισαίμεθ᾽ ἄν, ἔστω προσδιωρισμένα πρὸς τὰς λογικὰς δυσχερείας）: αὕτη δὴ πασῶν ἐστὶ βεβαιοτάτη τῶν ἀρχῶν: ἔχει γὰρ τὸν εἰρημένον διορισμόν. ἀδύνατον γὰρ ὁντινοῦν ταὐτὸν ὑπολαμβάνειν εἶναι καὶ μὴ εἶναι, καθάπερ τινὲς οἴονται λέγειν Ἡράκλειτον."

"πάντων γὰρ ὅσα πλείω μέρη ἔχει καὶ μὴ ἔστιν οἷον σωρὸς τὸ πᾶν."

"εἰ οὖν οὕτως εὖ ἔχει, ὡς ἡμεῖς ποτέ, ὁ θεὸς ἀεί, θαυμαστόν: εἰ δὲ μᾶλλον, ἔτι θαυμασιώτερον. ἔχει δὲ ὧδε. καὶ ζωὴ δέ γε ὑπάρχει: ἡ γὰρ νοῦ ἐνέργεια ζωή, ἐκεῖνος δὲ ἡ ἐνέργεια: ἐνέργεια δὲ ἡ καθ᾽ αὑτὴν ἐκείνου ζωὴ ἀρίστη καὶ ἀΐδιος."

"Those who assert that the mathematical sciences say nothing of the beautiful or the good are in error. For these sciences say and prove a great deal about them; if they do not expressly mention them, but prove attributes which are their results or definitions, it is not true that they tell us nothing about them. The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree."

"Every art, and every system, and in like manner every action and purpose aims, it is thought, at some good; for which reason a common and by no means a bad description of the good is, ‘that at which all things aim.’ (Bk I, Ch I)"

"But it is clear there is a difference in the ends proposed: for in some cases they are activities, and in others results beyond the mere activities, and where there are certain ends beyond and beside the actions, the results are naturally superior to the activities. Now, as there are numerous kinds of actions and numerous arts and sciences, it follows that the ends are also various. Thus the end of the healing art is health, of ship-building ships, of strategy victory, of economy wealth. (Bk I, Ch I)"

"If, then, in the sphere of action there is some one end which we desire for its own sake, and for the sake of which we desire every thing else; and if we do not choose every thing for the sake of something else, for this would go on without limit, and our desire would be idle and futile, it is clear that this must be the supreme good, and the best thing of all. (Bk I, Ch I)"

"And surely to know what this good is, is of great importance for the conduct of life, for in that case we shall be like archers shooting at a definite mark, and shall be more likely to do what is right. But, if this is the case, we must try to comprehend, in outline at least, what it is and to which of the sciences it belongs. (Bk I, Ch I)"

"Perhaps then we must begin with such facts as are known to us from individual experience. It is necessary therefore that the person who is to study, with any tolerable chance of profit, the principles of nobleness and justice and politics generally, should have received a good moral training. (Bk I, Ch II)"

"If a man knows what it is right to do, he does not require a formal reason. And a person that has been thus trained, either possesses these first principles already, or can easily acquire them. (Bk I, Ch II)"

"As for him who neither possesses nor can acquire them, let him take to heart the words of Hesiod: ‘ He is the best of all who thinks for himself in all things. He, too, is good who takes advice from a wiser (person). But he who neither thinks for himself, nor lays to heart another's wisdom, this is a useless man.’ (Bk. 1, Chapter II)"

"Now men seem, not unreasonably, to form their notions of the supreme good and of happiness from the lives of men."

"The majority of mankind and people who lack refinement conceive it to be pleasure, and hence they approve a life of sensual enjoyment. (Bk. 1, Chapter III)"

"There are three lines of life which stand out prominently to view: the life of pleasure, the political life, and the life of reflection."

"Now the mass of mankind are plainly... choosing a life like that of brute animals... (Bk. 1, Chapter III)"

"The refined and active, on the other hand, prefer honour, which I suppose may be said to be the end of the political life. Yet honour is plainly too superficial to be the object of our search, because it appears to depend rather on those who give than on those who receive it, whereas we feel instinctively that the good must be something proper to a man, which cannot easily be taken from him. (Bk. 1, Chapter III)"

"Men seem to pursue honour in order that they may believe themselves to be good. Accordingly, they seek to be honoured by the wise, and by those who know them well, and on the score of virtue; it is clear, therefore, that in their opinion at any rate, virtue is superior to honour. Perhaps, then, one ought to say that virtue rather than honour is the end of the political life; yet even virtue is plainly too imperfect: for it seems that a man might have all the virtues and yet be asleep, or fail to achieve anything all his life; moreover, such a person may suffer the greatest evils and misfortunes. And no one, in this case, would call a man, who passed his life in this manner, happy, except for argument's sake. (Bk. 1, Chapter III)"

"The third kind of life is the life of contemplation (Bk. 1, Chapter III)"

"As for the life of money-making, it is one of constraint, and wealth is manifestly not the good of which we are in search, for it is only useful as a means to something else, and for this reason there is less to be said for it than for the ends mentioned before, which are, at any rate, desired for their own sakes. (Bk. 1, Chapter III)"

"But it is better perhaps to examine next the universal good, and to enquire in what sense the expression is used. Though such an investigation is likely to be difficult, because the persons who have introduced these ideas are our friends. Yet it will perhaps appear the best, and indeed the right course, at least for the preservation of truth, to do away with private feelings, especially as we are philosophers; for since both are dear to us, we are bound to prefer the truth. (Bk. 1, Chapter III)"

"A person might fairly doubt also what in the world they mean by the ‘absolute’ this that or the other, since, as they would themselves allow, the account of the humanity is one and the same in the absolute man, and in any individual man: for so far as the individual and the absolute man are both man, they will not differ at all: and if so, then the essential good and any particular good will not differ, in so far as both are good. Nor will it do to say that the eternity of the absolute good makes it to be more good; for a white thing which has lasted white ever so long, is no whiter than that which only lasts for a day. (Bk. 1, Chapter III)"

"If there is some end of the things we do, which we desire for its own sake, clearly this must be the good. Will not knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what we should? If so, we must try, in outline at least, to determine what it is."

"It is the mark of an educated man to look for precision in each class of things just so far as the nature of the subject admits; it is evidently equally foolish to accept probable reasoning from a mathematician and to demand from a rhetorician scientific proofs."

"The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else."

"While both are dear, Piety requires us to honor truth above our friends."

"Life seems to be common even to plants, but we are seeking what is peculiar to man. Let us exclude, therefore, the life of nutrition and growth. Next there would be a life of perception, but it also seems to be common even to the horse, the ox, and every animal. There remains, then, an active life of the element that has a rational principle; of this, one part has such a principle in the sense of being obedient to one, the other in the sense of possessing one and exercising thought. And, as "life of the rational element" also has two meanings, we must state that life in the sense of activity is what we mean; for this seems to be the more proper sense of the term. Now if the function of man is an activity of soul which follows or implies a rational principle, and if we say "so-and-so" and "a good so-and-so" have a function which is the same in kind, e.g. a lyre, and a good lyre-player, and so without qualification in all cases, eminence in respect of goodness being added to the name of the function (for the function of a lyre-player is to play the lyre, and that of a good lyre-player is to do so well): if this is the case, and we state the function of man to be a certain kind of life, and this to be an activity or actions of the soul implying a rational principle, and the function of a good man to be the good and noble performance of these, and if any action is well performed when it is performed in accordance with the appropriate excellence: if this is the case, human good turns out to be activity of soul in accordance with virtue, and if there are more than one virtue, in accordance with the best and most complete. But we must add "in a complete life." For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy."

"Let this serve as an outline of the good; for we must presumably first sketch it roughly, and then later fill in the details. But it would seem that any one is capable of carrying on and articulating what has once been well outlined, and that time is a good discoverer or partner in such a work; to which facts the advances of the arts are due; for any one can add what is lacking. And we must also remember what has been said before, and not look for precision in all things alike, but in each class of things such precision as accords with the subject-matter, and so much as is appropriate to the inquiry. For a carpenter and a geometer investigate the right angle in different ways; the former does so in so far as the right angle is useful for his work, while the latter inquires what it is or what sort of thing it is; for he is a spectator of the truth. We must act in the same way, then, in all other matters as well, that our main task may not be subordinated to minor questions. Nor must we demand the cause in all matters alike; it is enough in some cases that the fact be well established, as in the case of the first principles; the fact is the primary thing or first principle. Now of first principles we see some by induction, some by perception, some by a certain habituation, and others too in other ways. But each set of principles we must try to investigate in the natural way, and we must take pains to state them definitely, since they have a great influence on what follows. For the beginning is thought to be more than half of the whole, and many of the questions we ask are cleared up by it."

"For some identify happiness with virtue, some with practical wisdom, others with a kind of philosophic wisdom, others with these, or one of these, accompanied by pleasure or not without pleasure; while others include also external prosperity. Now ... it is not probable that these should be entirely mistaken, but rather that they should be right in at least some one respect or even in most respects."

"τὸ μὲν γὰρ ἥδεσθαι τῶν ψυχικῶν, ἑκάστῳ δ᾽ ἐστὶν ἡδὺ πρὸς ὃ λέγεται φιλοτοιοῦτος... Τοῖς μὲν οὖν πολλοῖς τὰ ἡδέα μάχεται διὰ τὸ μὴ φύσει τοιαῦτ᾽ εἶναι, τοῖς δὲ φιλοκάλοις ἐστὶν ἡδέα τὰ φύσει ἡδέα: τοιαῦται δ᾽ αἱ κατ᾽ ἀρετὴν πράξεις... Ἄριστον ἄρα καὶ κάλλιστον καὶ ἥδιστον ἡ εὐδαιμονία, καὶ οὐ διώρισται ταῦτα κατὰ τὸ Δηλιακὸν ἐπίγραμμα: “κάλλιστον τὸ δικαιότατον, λῷστον δ᾽ ὑγιαίνειν: ἥδιστον δὲ πέφυχ᾽ οὗ τις ἐρᾷ τὸ τυχεῖν.""

"Everything that depends on the action of nature is by nature as good as it can be, and similarly everything that depends on art or any rational cause, and especially if it depends on the best of all causes. To entrust to chance what is greatest and most noble would be a very defective arrangement."

"The truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow."

"May not we then confidently pronounce that man happy who realizes complete goodness in action, and is adequately furnished with external goods? Or should we add, that he must also be destined to go on living not for any casual period but throughout a complete lifetime in the same manner, and to die accordingly, because the future is hidden from us, and we conceive happiness as an end, something utterly and absolutely final and complete? If this is so, we shall pronounce those of the living who possess and are destined to go on possessing the good things we have specified to be supremely blessed, though on the human scale of bliss."

"For the things we have to learn before we can do, we learn by doing."

"For legislators make the citizens good by forming habits in them, and this is the wish of every legislator, and those who do not effect it miss their mark, and it is in this that a good constitution differs from a bad one."

".... In a word, acts of any kind produce habits or characters of the same kind. Hence we ought to make sure that our acts are of a certain kind; for the resulting character varies as they vary. It makes no small difference, therefore, whether a man be trained in his youth up in this way or that, but a great difference, or rather all the difference."

"It is well said, then, that it is by doing just acts that the just man is produced, and by doing temperate acts the temperate man; without doing these no one would have even a prospect of becoming good. But most people do not do these, but take refuge in theory and think they are being philosophers and will become good in this way, behaving somewhat like patients who listen attentively to their doctors, but do none of the things they are ordered to do."

"Again, it is possible to fail in many ways (for evil belongs to the class of the unlimited ... and good to that of the limited), while to succeed is possible only in one way (for which reason also one is easy and the other difficult—to miss the mark easy, to hit it difficult); for these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue; For men are good in but one way, but bad in many."

"The vices respectively fall short of or exceed what is right in both passions and actions, while virtue both finds and chooses that which is intermediate."

"In cases of this sort, let us say adultery, rightness and wrongness do not depend on committing it with the right woman at the right time and in the right manner, but the mere fact of committing such action at all is to do wrong."

"οὕτω δὲ καὶ τὸ μὲν ὀργισθῆναι παντὸς καὶ ῥᾴδιον, καὶ τὸ δοῦναι ἀργύριον καὶ δαπανῆσαι· τὸ δ᾽ ᾧ καὶ ὅσον καὶ ὅτε καὶ οὗ ἕνεκα καὶ ὥς, οὐκέτι παντὸς οὐδὲ ῥᾴδιον"

"κατὰ τὸν δεύτερον, φασί, πλοῦν τὰ ἐλάχιστα ληπτέον τῶν κακῶν"

"Therefore only an utterly senseless person can fail to know that our characters are the result of our conduct."

"What it lies in our power to do, it lies in our power not to do."

"μεταβολὴ δὲ πάντων γλυκύ"

"ἄνευ γὰρ φίλων οὐδεὶς ἕλοιτ᾽ ἂν ζῆν, ἔχων τὰ λοιπὰ ἀγαθὰ πάντα"

"When people are friends, they have no need of justice, but when they are just, they need friendship in addition."

"The best friend is he that, when he wishes a person's good, wishes it for that person's own sake."

"After these matters we ought perhaps next to discuss pleasure. For it is thought to be most intimately connected with our human nature, which is the reason why in educating the young we steer them by the rudders of pleasure and pain; it is thought, too, that to enjoy the things we ought and to hate the things we ought has the greatest bearing on virtue of character. For these things extend right through life, with a weight and power of their own in respect both to virtue and to the happy life, since men choose what is pleasant and avoid what is painful; and such things, it will be thought, we should least of all omit to discuss, especially since they admit of much dispute."

"And happiness is thought to depend on leisure; for we are busy that we may have leisure, and make war that we may live in peace."

"Now the activity of the practical virtues is exhibited in political or military affairs, but the actions concerned with these seem to be unleisurely. Warlike actions are completely so (for no one chooses to be at war, or provokes war, for the sake of being at war; any one would seem absolutely murderous if he were to make enemies of his friends in order to bring about battle and slaughter); but the action of the statesman is also unleisurely, and-apart from the political action itself—aims at despotic power and honours, or at all events happiness, for him and his fellow citizens—a happiness different from political action, and evidently sought as being different. So if among virtuous actions political and military actions are distinguished by nobility and greatness, and these are unleisurely and aim at an end and are not desirable for their own sake, but the activity of reason, which is contemplative, seems both to be superior in serious worth and to aim at no end beyond itself, and to have its pleasure proper to itself (and this augments the activity), and the self-sufficiency, leisureliness, unweariedness (so far as this is possible for man), and all the other attributes ascribed to the supremely happy man are evidently those connected with this activity, it follows that this will be the complete happiness of man, if it be allowed a complete term of life."

"Misfortune shows those who are not really friends."

"For well-being and health, again, the homestead should be airy in summer, and sunny in winter. A homestead possessing these qualities would be longer than it is deep; and its main front would face the south."

"Rhetoric is the counterpart of Dialectic. Both alike are concerned with such things as come, more or less, within the general ken of all men and belong to no definite science. Accordingly, all men make use, more or less, of both; for to a certain extent all men attempt to discuss statements and to maintain them, to defend themselves and to attack others."

"It is absurd to hold that a man ought to be ashamed of being unable to defend himself with his limbs but not of being unable to defend himself with reason when the use of reason is more distinctive of a human being than the use of his limbs."

"Evils draw men together."

"Thus every action must be due to one or other of seven causes: chance, nature, compulsion, habit, reasoning, anger, or appetite."

"The young have exalted notions, because they have not been humbled by life or learned its necessary limitations; moreover, their hopeful disposition makes them think themselves equal to great things—and that means having exalted notions. They would always rather do noble deeds than useful ones: Their lives are regulated more by moral feeling than by reasoning.... All their mistakes are due to excess and vehemence and their neglect of the maxim of Chilon [The maxim was Μηδὲν ἄγαν, Ne quid nimis, Never go to extremes.]. They overdo everything; they love too much, hate too much, and the same with everything else. And they think they know everything, and confidently affirm it, and this is the cause of their excess in everything."

"Wit is cultured insolence."

"It is simplicity that makes the uneducated more effective than the educated when addressing popular audiences."

"A tragedy, then, is the imitation of an action that is serious and also, as having magnitude, complete in itself; in language ... not in a narrative form; with incidents arousing pity and fear, wherewith to accomplish its catharsis of such emotions."

"A whole is that which has beginning, middle, and end."

"διὸ καὶ φιλοσοφώτερον καὶ σπουδαιότερον ποίησις ἱστορίας ἐστίν: ἡ μὲν γὰρ ποίησις μᾶλλον τὰ καθόλου, ἡ δ᾽ ἱστορία τὰ καθ᾽ ἕκαστον λέγει."

"διὸ εὐφυοῦς ἡ ποιητική ἐστιν ἢ μανικοῦ"

"But the greatest thing by far is to have a command of metaphor. This alone cannot be imparted by another; it is the mark of genius, for to make good metaphors implies an eye for resemblances."

"Homer has taught all other poets the art of telling lies skillfully."

"For the purposes of poetry a convincing impossibility is preferable to an unconvincing possibility."

"The roots of education ... are bitter, but the fruit is sweet."

"I have gained this by philosophy ... I do without being ordered what some are constrained to do by their fear of the law."

"Liars ... when they speak the truth they are not believed."

"Hope is the dream of a waking man."

"A friend is one soul abiding in two bodies."

"Amicus Plato, sed magis amica veritas."

"The single harmony produced by all the heavenly bodies singing and dancing together springs from one source and ends by achieving one purpose, and has rightly bestowed the name not of "disordered" but of "ordered universe" upon the whole."

"Remember that time slurs over everything, let all deeds fade, blurs all writings and kills all memories. Except are only those which dig into the hearts of men by love."

"It is the mark of an educated mind to be able to entertain a thought without accepting it."

"Man is a goal-seeking animal. His life only has meaning if he is reaching out and striving for goals."

"Happiness depends upon ourselves"

"What is the essence of life? To serve others and to do good."

"We are what we repeatedly do. Excellence, then, is not an act, but a habit."

"The aim of art is to represent not the outward appearance of things, but their inward significance."

"We live in deeds, not years; in thoughts not breaths; // In feelings, not in figures on a dial. // We should count time by heart throbs. He most lives // Who thinks most, feels the noblest, acts the best."

"The worst form of inequality is to try to make unequal things equal. (Whilst a paraphrase this is based on Aristotle's writings as Aristotle stated "For instance, it is thought that justice is equality, and so it is, though not for everybody but only for those who are equals; and it is thought that inequality is just, for so indeed it is, though not for everybody, but for those who are unequal" in https://www.loebclassics.com/view/aristotle-politics/1932/pb_LCL264.211.xml Politics, III. V. 8."

"There is only one way to avoid criticism: do nothing, say nothing and be nothing."

"Suffering becomes beautiful when anyone bears great calamities with cheerfulness, not through insensibility but through greatness of mind."

"Those who can, do, those who cannot, teach."

"Humour is the only test of gravity, and gravity of humour. For a subject which would not bear raillery is suspicious; and a jest which would not bear a serious examination is certainly false wit."

"Tolerance and apathy are the last virtues of a dying society."

"I was very fortunate. I was curious and handicapped as a young person. And so I read everything I could get my hands on and I have a good memory. And I have a lot of energy. It's a blessing. So I continued to learn. I'm hungry for knowledge still. Not every young person is blessed or visited with that combination. So he or she desperately needs to go to a university and be introduced to some of the great ideas of humankind. One needs to worry over the question of "Why am I here, what am I doing here of all things in this place, this life?" One needs to know Aristotle and Plato. One needs it desperately. One must have Leopold and Pascal. Must! I mean desperately, if one is to be at ease anywhere. One should have read the African folk tale to see what the West African calls deep thinking. One must worry over ideas that if I come forward how far do we have to go before we meet? And when we meet will I go through you and you go through me and continue until we meet someone else? This is an African concept. Do we stay once we meet or do I actually go right through you and pass through you and continue on that road. Is that what life is? All this knowledge is available at universities and one is more likely to run into a great teacher at a university than one is at a pool hall. It just follows."

"Once upon a time, Aristotle taught Alexander that he should restrain himself from frequently approaching his wife, who was very beautiful, lest he should impede his spirit from seeking the general good. Alexander acquiesed to him. The queen, when she perceived this and was upset, began to draw Aristotle to love her. Many times she crossed paths with him alone, with bare feet and disheveled hair, so that she might entice him. At last, being enticed, he began to solicit her carnally. She says, "This I will certainly not do, unless I see a sign of love, lest you be testing me. Therefore, come to my chamber crawling on hand and foot, in order to carry me like a horse. Then I'll know that you aren't deluding me." When he had consented to that condition, she secretly told the matter to Alexander, who lying in wait apprehended him carrying the queen. When Alexander wished to kill Aristotle, in order to excuse himself, Aristotle says, If thus it happened to me, an old man most wise, that I was deceived by a woman, you can see that I taught you well, that it could happen to you, a young man." Hearing that, the king spared him, and made progress in Aristotle's teachings."

"Aristotle, notwithstanding that for political reasons of his own he maintained a prudent silence as to certain esoteric matters, expressed very clearly his opinion on the subject. It was his belief that human souls are emanations of God, that are finally re-absorbed into Divinity. (p. 13)"

"Robert [Grosseteste] became much interested in science and scientific method... He was conscious of the dual approach by means of induction and deduction (resolution and composition); i.e., from the empirical knowledge one proceeds to probable general principles, and from these as premises one them derives conclusions which constitute verifications or falsifications of the principles. This approach to science was not that far removed from Aristotle..."

"Some 2,000 years ago Aristotle declared that eels were generated spontaneously from mud."

"[Aristotle] totally misrepresents Plato's doctrine of "Ideas." ... It is also pertinent to inquire, what is the difference between the "formal cause" of Aristotle and the archetypal ideas of Plato? ... Yet Aristotle is forever congratulating himself that he alone has properly treated the "formal" and the "final cause"!"

"Aristotle was the first genuine scientist in history. . . . Every scientist is in his debt."

"According to Aristotle, scientific investigation and explanation was a twofold process, the first inductive and the second deductive. The investigator must begin with what was prior in the order of knowing, that is, with the facts observed through the senses, and he must ascend through induction to generalizations or universal forms or causes which were most remote from sensory experience, yet causing that experience and therefore prior in the order of nature. [Footnote:] The idea that the order of demonstration was the order of nature came from Plato. Aristotle said that the order of discovery was the reverse of the order of demonstration."

"The model of scientific knowledge, in which effects could be shown to follow necessarily from their causes as conclusions from premises, Aristotle held to be mathematics, and where mathematics could be used in the natural sciences their conclusions were also exact and necessary. ... Of the inductive process by which the investigator passed from sensory experience of particular facts or connexions to a grasp of the prior demonstrative principles that explained them, Aristotle gave a clear psychological account. The final stage in the process was the sudden act by which the intuitive reason or νοῦς, after a number of experiences of facts, grasped the universal or theory explaining them, or penetrated to knowledge of the substance causing and connecting them."

"Is the ordinary person incompetent? No judgment is more decisive for one's political philosophy. It was perhaps the single most important difference in judgment between Plato and Aristotle."

"It is difficult to be enthusiastic about Aristotle, because it was difficult for him to be enthusiastic about anything... He realized too completely the Delphic command to avoid excess: he is so anxious to pare away extremes that at last nothing is left. He is so fearful of disorder that he forgets to be fearful of slavery; he.is so timid of uncertain change that he prefers a certain changelessness that near resembles death. He lacks that Heraclitean sense of flux which justifies the conservative in believing that all permanent change is gradual, and justifies the radical in believing that no changelessness is permanent. He forgets that Plato's communism was meant only for the elite, the unselfish and ungreedy few; and he comes deviously to a Platonic result when he says that though property should be private, its use should be as far as possible common. He does not see (and perhaps he could not be expected in his early day to see) that individual control of the means of production was stimulating and salutary only when these means were so simple as to be purchasable by any man; and that their increasing complexity and cost lead to a dangerous centralization of ownership and power, and to an artificial and finally disruptive inequality."

"From quotations I had seen I had a high notion of Aristotle's merits, but I had not the most remote notion what a wonderful man he was. Linnaeus and Cuvier have been my two gods, though in very different ways, but they were mere schoolboys to old Aristotle."

"It is pretty definitely settled, among men competent to form a judgment, that Aristotle was the best educated man that ever walked on the surface of this earth. He is still, as he was in Dante's time, the "master of those that know." It is, therefore, not without reason that we look to him, not only as the best exponent of ancient education, but as one of the worthiest guides and examples in education generally. That we may not lose the advantage of his example, it will be well, before we consider his educational theories, to cast a glance at his life, the process of his development, and his work."

"I sit with Shakespeare and he winces not. Across the color-line I move arm in arm with Balzac and Dumas, where smiling men and welcoming women glide in gilded halls. From out the caves of the evening that swing between the strong-limbed earth and the tracery of the stars, I summon Aristotle and Aurelius and what soul I will, and they come all graciously with no scorn nor condescension. So, wed with Truth, I dwell above the Veil. Is this the life you grudge us, O knightly America? Is this the life you long to change into the dull red hideousness of Georgia? Are you so afraid lest peering from this high Pisgah, between Philistine and Amalekite, we sight the Promised Land?"

"John Philoponus (c. 490-570) of Alexandria... refuted Aristotle's theory that the velocities of falling bodies in a given medium are proportional to their weight, making the observation that "if one lets fall simultaneously from the same height two bodies differing greatly in weight, one will find that the ratio of the times of their motion does not correspond to the ratios of their weights, but the difference in time is a very small one." ...He also criticized Aristotle's antiperistasis theory of projectile motion, which states that the air displaced by the object flows back to push it from behind. Instead Philoponus concluded that "some incorporeal kinetic power is imparted by the thrower to the object thrown" and that "if an arrow or a stone is projected by force in a void, the same will happen much more easily, nothing being necessary except the thrower." This is the famous "impetus theory," which was revived in medieval Islam and again in fourteenth century Europe, giving rise to the beginning of modern dynamics."

"We have in our age new accidents and observations, and such, that I question not in the least, but if Aristotle were now alive, they would make him change his opinion; which may be easily collected from the very manner of his discoursing: For when he writeth that he e­steemeth the Heavens inalterable, &c. because no new thing was seen to be begot therein, or any old to be dissolved, he seems im­plicitely to hint unto us, that when he should see any such accident, he would hold the contrary; and confront, as indeed it is meet, sensible experiments to natural reason: for had he not made any reckoning of the senses, he would not then from the not seeing of any sensible mutation, have argued immutability."

"I do believe for certain, that he [Aristotle] first procured, by the help of the senses, such experiments and observations as he could, to assure him as much as was possible of the conclusion, and that he afterwards sought out the means how to demonstrate it; for this is the usual course in demonstrative sciences. And the reason thereof is, because when the conclusion is true, by the help of the resolutive method, one may hit upon some proposition before demonstrated, or come to some principle known per se; but if the conclusion be false, a man may proceed in infinitum, and never meet with any truth already known."

"The group of philosophical ideas that concerns us has been called essentialism by Popper, who has traced the impact of Plato's metaphysics on political thinking down to modern times. Even before Plato, Greek philosophy began to experience difficulties in dealing with change. If things grew, or passed away, they seem somehow unreal, suggesting that they belonged only to a world of appearances. Heraclitus, in adopting the notion that material things are illusory, maintained that all that really exists is "fire"—that is, process. ...To Plato, true reality exists in the essence, Idea, or eidos. ...In the hands of Aristotle, essentialist metaphysics became somewhat altered. ...[H]e held that [essences] did not exist apart from things. His works embraced the concepts of teleology, empiricism, and natural science... to understand a thing was to know its essence, or to define it. ...A true system of knowledge thus became essentially a classification scheme... Plato and Aristotle... both embraced the notion that ideas or classes are more than just abstractions—that is... both advocated forms of "realism." ...Aristotle ...advocated heirarchical classification... classes were differentiated... by properties held in common... An implication, of enormous historical importance, was that it became very difficult to classify things which change, or... grade into one another, or even to conceive or to discuss them. Indeed, the very attempt to reason in terms of essences almost forces one to ignore everything dynamic or transitory. One could hardly design a philosophy better suited to predispose one toward dogmatic reasoning and static concepts. The Darwinian revolution thus depended upon the collapse of the Western intellectual tradition."

"Aristotle... justly reproves Democritus for saying, that if no medium were interposed, a pismire would be visible in the heavens; asserting, on the contrary, that if vacuity alone intervened, nothing possibly could be seen, because all vision is performed by changes or motions in the organ of sight; and all such changes or motions imply an interposed medium. Between the perceptions of the eye and of the ear there is a striking analogy. Bodies are only visible by their colour; and colour is only perceptible in light; and unless different motions were excited by light in the eye, colour and the distinctions of colour would no more be visible, than, independently of different vibrations communicated to the ear, sound, and the distinctions of sound, would be audible. When the vibrations in a given time are many, the sensation of sharpness or shrillness follows; when the vibrations are, in the same time, comparatively few, the sensation of flatness is the result: but the first sound does not excite many vibrations because it is shrill or sharp, but it is sharp because it excites many vibrations; and the second sound does not excite few vibrations because it is flat or grave, but it is grave because it excites few vibrations."

"On the authority of Aristotle... motion in the planetary world was somehow directed by the more perfect motion in higher spheres, and so on, up to the outermost sphere of fixed stars, indistinguishable from the prime mover. This implied a refined animistic and pantheistic world view, incomparably more rational than the ancient world views of Babylonians and Egyptians, among others, but a world view, nonetheless, hardly compatible with the idea of "inertial motion" which is implied in Buridan's concept of "impetus"... a momentous breaking point... which was to bear fruit... in the hands, first of Copernicus and then of Newton."

"The followers of Aristotle were called peripatetics because the "master of them that know" valued the linkage between cogitation and ambulation (the covered walk in Aristotle's Lyceum was a peripatos)."

"Time for us embraces a whole field of 'before and after', but Aristotle says: 'Before and after are involved in motion, but time is these so far as they are numbered' (Phys. 223a28). Elsewhere he defines time as 'the number of motion in respect of before and after', and he could seriously discuss the question whether there could be time without conscious and thinking beings; 'for if there could be no one to count, there could be nothing counted. ...If nothing can count but soul, and within soul mind, there cannot be time without soul, but only the substratum of time' (ibid. 219b2, 223a22)"

"As we now know, in the evolution of the structure of human activities, profitability works as a signal that guides selection towards what makes man more fruitful; only what is more profitable will, as a rule, nourish more people, for it sacrifices less than it adds. So much was at least sensed by some Greeks prior to Aristotle. Indeed, in the fifth century - that is, before Aristotle - the first truly great historian began his history of the Peloponnesian War by reflecting how early people `without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, could never rise above nomadic life' and consequently `neither built large cities nor attained to any other form of greatness' (Thucydides, Crawly translation, 1,1,2). But Aristotle ignored this insight. Had the Athenians followed Aristotle's counsel - counsel blind both to economics and to evolution - their city would rapidly have shrunk into a village, for his view of human ordering led him to an ethics appropriate only to, if anywhere at all, a stationary state. Nonetheless his doctrines came to dominate philosophical and religious thinking for the next two thousand years - despite the fact that much of that same philosophical and religious thinking took place within a highly dynamic, rapidly extending, order.(...) The anti-commercial attitude of the mediaeval and early modern Church, condemnation of interest as usury, its teaching of the just price, and its contemptuous treatment of gain is Aristotelian through and through. (...) Notwithstanding, and indeed wholly neglecting, the existence of this great advance, a view that is still permeated by Aristotelian thought, a naive and childlike animistic view of the world (Piaget, 1929:359), has come to dominate social theory and is the foundation of socialist thought."

"Current scientific and philosophical usage is so deeply influenced by the Aristotelian tradition, which knows nothing of evolution, that existing dichotomies and contrasts not only usually fail to capture correctly the processes underlying the problems and conflicts discussed in chapter one, but actually hinder understanding of those problems and conflicts themselves."

"[A]s to the spherical shape of the earth... Aristotle begins by answering an objection raised by the partisans of a flat earth... His answer is confused... He has, however, some positive proofs based on observation. (1) In partial eclipses of the moon the line separating the bright from the dark portion is always convex (circular)—unlike the line of demarcation in the phases of the moon, which may be straight or curved in either direction—this proves that the earth, to the interposition of which lunar eclipses are due, must be spherical. ...[H]is explanation shows that he had sufficiently grasped this truth. (2) Certain stars seen above the horizon in Egypt and in Cyprus are not visible further north, and... certain stars set there which in more northern latitudes remain always above the horizon. ...[I]t follows not only that the earth is spherical, but also that it is not a very large sphere. He adds that this makes it not improbable that people are right when they say that the region about the is joined on to India, one sea connecting them. It is here, too, that he quotes the result arrived at by mathematicians of his time, that the circumference of the earth is 400,000 stades. He is clear that the earth is much smaller than some of the stars. On the other hand, the moon is smaller than the earth. Naturally, Aristotle has a priori reasons for the sphericity of the earth. Thus, using once more his theory of heavy bodies tending to the centre, he assumes that, whether the heavy particles forming the earth are supposed to come together from all directions alike and collect in the centre or not, they will arrange themselves uniformly all round, i.e. in the shape of a sphere, since, if there is any greater mass at one part than at another, the greater mass will push the smaller until the even collection of matter all round the centre produces equilibrium."

"If order is to be maintained in existence — and that after all is what God wills, for He is not a God of confusion — first and foremost it must be remembered that every man is an individual man, is himself conscious of being an individual man. If once men are permitted to coalesce into what Aristotle calls "the multitude," a characteristic of beasts, this abstraction (instead of being regarded as less than nothing, as in fact it is, less than the lowliest individual man) will be regarded as something, and no long time will elapse before this abstraction becomes God."

"He penetrated into the whole universe of things, and subjected its scattered wealth to intelligence; and to him the greater number of the philosophical sciences owe their origin and distinction."

"Unfortunately... the philosophy of Aristotle laid it down as a principle, that the celestial motions were regulated by laws proper to themselves, and bearing no affinity to those which prevail on earth. By thus drawing a broad and impassable line of separation between celestial and terrestrial mechanics, it placed the former altogether out of the pale of experimental research, while it at the same time impeded the progress of the latter by the assumption of principles respecting natural and unnatural motions, hastily adopted from the most superficial and cursory and remark, undeserving even the name of observation. Astronomy therefore continued for ages a science of mere record, in which theory had no part, except in so far as it attempted to conciliate the inequalities of the celestial motions with that assumed law of uniform circular revolution which was alone considered consistent with the perfection of the heavenly mechanism."

"In the old philosophy, a curious conjunction of ethical and physical prejudices had led to the notion that there was something ethically bad and physically obstructive about matter. Aristotle attributes all irregularities and apparent dysteleologies in nature to the disobedience, or sluggish yielding, of matter to the shaping and guiding influence of those reasons and causes which were hypostatised in his ideal 'Forms.'"

"Aristotle was the first accurate critic and truest judge — nay, the greatest philosopher the world ever had; for he noted the vices of all knowledges, in all creatures, and out of many men's perfections in a science he formed still one Art."

"Aristotle had not been popular in the ancient world, but his ideas were picked up by the materialistically-minded Arabs as they were developing their culture, and from there his works were introduced into Western Europe. They became the rage, stimulating a whole intellectual revival. It soon became necessary for the church to deal with this point of view, and through the genius of Thomas Aquinas all of the church ideas were rewritten within the framework of Aristotle's ideas with their mythological character reduced to a bare minimum."

"[A] comparison was undertaken between this book—or the related work On the Harmonies...—and Aristotle's books On the Heavens and Metaphysics... I have nothing to worry about in the case of Aristotle... His Most Serene Highness cannot dislike whatever is the more convincing, whether it be that the world was first made at a fixed beginning in time as was my work On the Harmonies, or will be destroyed at some time, or is merely liable to destruction, like the alterations of the ether and the celestial atmosphere; nor will he ever prefer the Master Aristotle to the truth of which Aristotle was ignorant."

"Aristotle wrote a ten-book History of Animals without ever considering the possibility that animals actually had a history."

"Most expositions of Aristotle's doctrines, when they have not been dictated by a spirit of virulent detraction, or unsympathetic indifference, have carefully suppressed all, or nearly all, the absurdities, and only retained what seemed plausible and consistent. But in this procedure their historical significance disappears."

"Aristotle... seems utterly destitute of any sense of the Ineffable. There is no quality more noticeable in him than his unhesitating confidence in the adequacy of the human mind to comprehend the universe... He never seems to be visited by misgivings as to the compass of human faculty, because his unhesitating mind is destitute of awe. He has no abiding consciousness of the fact deeply impressed on other minds, that the circle of the Knowable is extremely limited; and that beyond it lies a vast mystery... impenetrable. Hence the existence of Evil is no perplexity to his soul; it is accepted as a simple fact. Instead of being troubled by it, saddened by it, he quietly explains it as the consequence of Nature not having correctly written her meaning. This mystery which has darkened so many sensitive meditative minds with anguish he considered to be only bad orthography."

"Roger Bacon expressed a feeling which afterwards moved many minds, when he said that if he had the power he would burn all the works of the Stagirite, since the study of them was not simply loss of time, but multiplication of ignorance. Yet in spite of this outbreak every page is studded with citations from Aristotle, of whom he everywhere speaks in the highest admiration."

"Aristotle forever, but Truth even for longer than that."

"Aristotle, that histrionic mountebank, who from behind a Greek mask has so long bewitched the Church of Christ, that most cunning juggler of souls, who, if he had not been accredited as human blood and bone, we should have been justified in maintaining to be the veritable devil."

"Aristotle sees no difference between the falling of a leaf or a stone and the death of the good and noble people in the ship; nor does he distinguish between the destruction of a multitude of ants by an ox depositing on them his excrement and the death of worshippers killed by the fall of the house when its foundations give way. In short, the opinion of Aristotle is this: Everything is the result of management which is constant, which does not come to an end and does not change any of its properties, as e.g., the heavenly beings, and everything which continues according to a certain rule... But that which is not constant, and does not follow a certain rule... is due to chance and not to management; it is in no relation to Divine Providence. Aristotle holds that it is even impossible to ascribe to Providence that management of these things. ...It is the belief of those who turned away from our Law and said: "God hath forsaken the earth." (Ezek. ix. 9)"

"When I saw that Moses' version of the Genesis of the world did not fit sufficiently in many ways with Aristotle and the rest of the philosophers, I began to have doubts about the truth of all philosophers and started to investigate the secrets of nature."

"In his discussion on slavery Aristotle said that when the shuttle wove by itself and the plectrum played by itself chief workmen would not need helpers nor masters slaves. At the time he wrote, he believed that he was establishing the eternal validity of slavery; but for us today he was in reality justifying the existence of the machine. Work, it is true, is the constant form of man's interaction with his environment, if by work one means the sum total of exertions necessary to maintain life; and the lack of work usually means an impairment of function and a breakdown in organic relationship that leads to substitute forms of work, such as invalidism and neurosis. But work in the form of unwilling drudgery or of that sedentary routine which... the Athenians so properly despised—work in these forms is the true province of machines. Instead of reducing human beings to work-mechanisms, we can now transfer the main part of burden to automatic machines. This potentially... is perhaps the largest justification of the mechanical developments of the last thousand years."

"The first clear expression of the idea of an element occurs in the teachings of the Greek philosophers. ... Aristotle ... who summarized the theories of earlier thinkers, developed the view that all substances were made of a primary matter... On this, different forms could be impressed... so the idea of the transmutation of the elements arose. Aristotle's elements are really fundamental properties of matter.... hotness, coldness, moistness, and dryness. By combining these in pairs, he obtained what are called the four elements, fire, air, earth and water... a fifth, immaterial, one was added, which appears in later writings as the quintessence. This corresponds with the ether. The elements were supposed to settle out naturally into the earth (below), water (the oceans), air (the atmosphere), fire and ether (the sky and heavenly bodies)."

"The victory of orthodox Christian doctrine over classical thought was to some extent a , for the theology that triumphed over Greek philosophy has continued to be shaped ever since by the language and the thought of classical metaphysics. For example, the Fourth Lateran Council in 1215 decreed that "in the sacrament of the altar... the bread is transubstantiated into the body [of Christ]." ...Most of the theological expositions of the term "" have interpreted "substance" [according] to the meaning given this term ...in the fifth book of Aristotle's Metaphysics; transubstantiation, then, would appear to be tied to the acceptance of Aristotelian metaphysics or even of Aristotelian physics. ...Transubstantiation is an individual instance of what has been called the problem of "the hellenization of Christianity.""

"All the things that Aristotle has said are inconsistent because they are poorly systematized and can be called to mind only by the use of arbitrary mnemonic devices."

"It appears to me that there can be no question, that Aristotle stands forth, not only as the greatest figure in antiquity, but as the greatest intellect that has ever appeared upon the face of this earth."

"Aristotle, as a philosopher, is in many ways very different from all his predecessors. He is the first to write like a professor: his treatises are systematic, his discussions are divided into heads, he is a professional teacher, not an inspired prophet. His work is critical, careful, pedestrian, without any trace of Bacchic enthusiasm. The Orphic elements in Plato are watered down in Aristotle, and mixed with a strong dose of common sense; where he is Platonic, one feels that his natural temperament has been overpowered by the teaching to which he has been subjected. He is not passionate, or in any profound sense religious. The errors of his predecessors were the glorious errors of youth attempting the impossible; his errors are those of age which cannot free itself of habitual prejudices. He is best in detail and in criticism; he fails in large construction, for lack of fundamental clarity and Titanic fire."

"I do not agree with Plato, but if anything could make me do so, it would be Aristotle's arguments against him."

"I conclude that the Aristotelian doctrines are wholly false, with the exception of the formal theory of the syllogism, which is unimportant. Any person in the present day who wishes to learn logic will be wasting his time if he reads Aristotle or any of his disciples. Nonetheless, Aristotle's logical writings show great ability, and would have been useful to mankind if they had appeared at a time when intellectual originality was still active. Unfortunately, they appeared at the very end of the creative period of Greek thought, and therefore came to be accepted as authoritative. By the time that logical originality revived, a reign of two thousand years had made Aristotle very difficult to dethrone. Throughout modern times, practically every advance in science, in logic, or in philosophy has had to be made in the teeth of opposition from Aristotle's disciples."

"Aristotle is the last Greek philosopher who faces the world cheerfully; after him, all have, in one form or another, a philosophy of retreat."

"Aristotle, so far as I know, was the first man to proclaim explicitly that man is a rational animal. His reason for this view was one which does not now seem very impressive; it was, that some people can do sums."

"Aristotle could have avoided the mistake of thinking that women have fewer teeth than men, by the simple device of asking Mrs Aristotle to keep her mouth open while he counted."

"To modern educated people, it seems obvious that matters of fact are to be ascertained by observation, not by consulting ancient authorities. But this is an entirely modern conception, which hardly existed before the seventeenth century. Aristotle maintained that women have fewer teeth than men; although he was twice married, it never occurred to him to verify this statement by examining his wives' mouths. He said also that children would be healthier if conceived when the wind is in the north. One gathers that the two Mrs. Aristotles both had to run out and look at the weathercock every evening before going to bed. He states that a man bitten by a mad dog will not go mad, but any other animal will (Hiss. Am., 704a); that the bite of the shrewmouse is dangerous to horses, especially if the mouse is pregnant (ibid., 604b); that elephants suffering from insomnia can be cured by rubbing their shoulders with salt, olive oil, and warm water (ibid., 605a); and so on and so on. Nevertheless, classical dons, who have never observed any animal except the cat and the dog, continue to praise Aristotle for his fidelity to observation."

"Socrates and Plato had no time for Athenian democracy, and wanted a revived aristocratic government for their city. But both were moral radicals; they thought ordinary morality was radically misguided, and that public opinion should be ignored when it was at odds with one's conscience or reason. Things are very different in Aristotle. Plato's concern for the balance of the soul was shared by Aristotle, but not his ethical radicalism."

"Justice is of two kinds, justice in distribution and justice in rectification. ... Aristotle thinks primarily of setting things straight, and denies that rectificatory justice contains an element of 'tit for tat'."

"Aristotle's genius was for showing the ways in which we might construct the "best practicable state." This was not mere practicality; the goals of political life are not wholly mundane. The polity comes into existence for the sake of mere life, but it continues to exist for the sake of the good life. The good life is richly characterized, involving as it does the pursuit of justice, the expansion of the human capacities used in political debate, and the development of all the public and private virtues that a successful state can shelter—military courage, marital fidelity, devotion to the physical and psychological welfare of our children, and so on indefinitely."

"Aristotle, who foresaw so many things, never dreamed of the social truth. Cuvier, whose sagacity is so highly lauded, was constrained to yield homage to the genius of Aristotle in Natural History; for myself, who am at this date in full possession of social truth, in politics Aristotle only inspires me with profound pity."

"The old Greek philosophy, which in Europe in the later middle ages was synonymous with the works of Aristotle, considered motion as a thing for which a cause must be found: a velocity required a force to produce and to maintain it. The great discovery of Galileo was that not velocity, but acceleration requires a force. This is the law of inertia of which the real content is: the natural phenomena are described by differential equations of the second order."

"Men often speak of virtue without using the word but saying instead "the quality of life" or "the great society" or "ethical" or even "square." But do we know what virtue is? Socrates arrived at the conclusion that it is the greatest good for a human being to make everyday speeches about virtue-apparently without ever finding a completely satisfactory definition of it. However, if we seek the most elaborate and least ambiguous answer to this truly vital question, we shall turn to Aristotle's Ethics. There we read among other things that there is a virtue of the first order called magnanimity—the habit of claiming high honors for oneself with the understanding that one is worthy of them. We also read there that sense of shame is not a virtue: sense of shame is becoming for the young who, due to their immaturity, cannot help making mistakes, but not for mature and well-bred men who simply always do the right and proper thing. Wonderful as all this is-we have received a very different message from a very different quarter."

"Aristotle...is the first man [Greek], so far as I know, to have collected books."

"Aristotle... distinguished four sorts of explanatory factor... and in later centuries these came to be known as his 'four causes'. The name is unfortunate, since nowadays we usually restrict the term 'cause' to one of his four types... they would have been better called his 'four becauses'—since he was concerned to distinguish, not the different varieties of cause and effect, but rather the different senses in which the question 'Why?' can be asked... [W]e could give four different answers, whose relevance would depend on our precise interpretation of the question. We could refer to: (i) The material constitution... or 'From what?'... (ii) The form, essence, or 'What was it?'... (iii) The precipitating cause or 'By What?'... (iv) The end [destination or purpose], or 'In aid of what?'... These four types of explanation are not necessarily rivals. ...all four types can frequently be cited without inconsistency. Indeed, apart from a few phenomena... which have no function and so 'just happen', Aristotle thought all natural events called for explanation in all four ways."

"The metaphysical doctrine of 'permanent essences' drew empirical support from the success of Aristotle's zoological theory of fixed species, which was its most convincing application to our actual experience of the world. ...[T]he doctrine of fixed organic species simply exemplified, in the special sphere of biology, the permanent character of all 'rationally intelligible' entities. Conversely, Darwin demonstrated that Aristotle's most favored examples failed to support... the metaphysical assumption on which orthodox Greek natural philosophy had been based. Species were not... permanent entities; the earlier 'typological' or 'essentialist' approach to taxonomy inherited from Aristotle misrepresented the long term history of living things. ...However irrelevant the empirical details of Darwin's work may be to general philosophy, the abstract form of his explanatory schema has a much broader significance. So, when Darwin and his successors showed that the whole zoological concepts of 'species' must be reanalysed in populational terms, their demonstration knocked away [a] prop from the traditional metaphysical debate."

"In matter-theory, as in astronomy, the Church's commitment to Aristotle was in due course to prove an embarassment. In both branches of science his speculative distinction between terrestrial and celestial matter was insecure from the very beginning. His own most loyal commentator, ... had already dreamt of a theory unifying all things, and John Philoponos... had rejected the distinction between terrestrial and celestial matter outright. Nevertheless, it was still an axiom of almost a thousand years later."

"Thus to the plain man there may be no metaphor in Aristotle's "substance", Descartes' "machine of nature," Newtonian "force" and "attraction," Thomas Young's "kinetic energy" and Michelangelo's figure of Leda. Placed in their customary contexts these present nothing to him but the face of literal truth. To the initiated, however, who are aware of the "gross original" senses as well as the now literal senses , they may become metaphors. There are no metaphors per se...."

"Aristotle's works are full of platitudes in much the same way that Shakespeare's Hamlet is full of quotations."

"It is an age of Intellectual slaveries; If they meet any thing extraordinary, they prune it with distinctions, or dawb it with false Glosses, til it looks like the Traditions of Aristotle. His followers are so confident of his principles they seek not to understand what others speak, but to make others speak what they understand... Their Aristotle is a Poet in text, his principles are but Fancies, and they stand more on our Concessions, then his Bottom. Hence it is that his followers, notwithstanding the Assistance of so many Ages, can fetch nothing out of him but Notions: And these indeed they use, as He sayeth Lycophron did his Epithets, Non ut Condimentis, sed ut Cibis, Their Compositions are a meer Tympanie of Terms... It is better then a Fight in Quixot, to observe what Duels, and Digladiations they have about Him. One will make him speak Sense another Non-sense and a third both, Aquinas palps him gently, Scotus makes him winch and he is taught like an ape to shew severall tricks. If we look on his adversaries the least amongst them hath foyld him, but Telesius knocked him in the head, and Campanella hath quite discomposed him... Aristotle thrives by scuffles and the world cryes him up, when trueth cryes him down."

"We've got to purge Aristotle from our system." "I've never read him so why do I have to purge him from my system?" "It's proof of his grip on Western Man that he dominates the thinking of people who have never heard of him."

"Aristotle especially, both by speculation and observation... reached something like the modern idea of a succession of higher organizations from lower, and made the fruitful suggestion of "a perfecting principle" in Nature. With the coming in of Christian theology this tendency toward a yet truer theory of evolution was mainly stopped, but the old crude view remained..."

"As man loses touch with his 'inner being', his instinctive depths, he finds himself trapped in the world of consciousness, that is to say, in the world of other people. Any poet knows this truth; when other people sicken him, he turns to hidden resources of power inside himself, and he knows then that other people don't matter a damn. He knows the 'secret life' inside him is the reality; other people are mere shadows in comparison. but the 'shadows' themselves cling to one another. 'Man is a political animal', said Aristotle, telling one of the greatest lies in human history. Man has more in common with the hills, or with the stars, than with other men."

"[Professor] Jin [Canrong] suggested that Aristotle’s works may have been written some seventeen centuries later. He concluded that if the West has lied for so long about Aristotle, Chinese are authorized to believe they lie about pretty much everything. …He claims that Aristotle’s works are mentioned only in sources from the 13th century and later. This is false, as Aristotle’s theories started being debated mentioning his name and his school shortly after his death, whose date is traditionally fixed at 322 BCE, and even before. Aristotle seems to be much better documented than Confucius… …The theory that Aristotle did not exist may be ridiculed abroad, but if the [ Chinese Communist Party ] wanted to test just how much fake news about Western history and supposed Western conspiracies Chinese are prepared to swallow, the answer it got was—quite a lot."

"Mr. Herschel ... brought with him the calculations of the computers, and we commenced the tedious process of verification. After a time many discrepancies occurred, and at one point these discordances were so numerous that I exclaimed, "I wish to God these calculations had been executed by steam," to which Herschel replied, "It is quite possible.""

"If this were true, the population of the world would be at a stand-still. In truth, the rate of birth is slightly in excess of death. I would suggest that the next edition of your poem should read: “Every moment dies a man, every moment 1 1/16 is born.” Strictly speaking, the actual figure is so long I cannot get it into a line, but I believe the figure 1 1/16 will be sufficiently accurate for poetry."

"It is therefore not unreasonable to suppose that some portion of the neglect of science in England, may be attributed to the system of education we pursue. A young man passes from our public schools to the universities, ignorant of almost every branch of useful knowledge; and at these latter establishments … classical and mathematical pursuits are nearly the sole objects proposed to the student's ambition."

"If we look at the fact, we shall find that the great inventions of the age are not, with us at least, always produced in universities. The doctrines of "definite proportions," and of the "chemical agency of electricity,"—principles of a high order, which have immortalized the names of their discoverers,—were not produced by the meditations of the cloister: nor is it in the least a reproach to those valuable institutions to mention truths like these. Fortunate circumstances must concur, even to the greatest, to render them eminently successful. It is not permitted to all to be born, like Archimedes, when a science was to be created; nor, like Newton, to find the system of the world "without form and void;" and, by disclosing gravitation, to shed throughout that system the same irresistible radiance as that with which the Almighty Creator had illumined its material substance. It can happen to but few philosophers, and but at distant intervals, to snatch a science, like Dalton, from the chaos of indefinite combination, and binding it in the chains of number, to exalt it to rank amongst the exact. Triumphs like these are necessarily "few and far between;", nor can it be expected that that portion of encouragement, which a country may think fir to bestow on science, should be adapted to meet such instances. Too extraordinary to be frequent, they must be left, if they are to be encouraged at all, to some direct interference of the governemeɳt. The dangers to be apprehended from such a specific interference, would arise from one, or several of the following circumstance:—That class of society, from whom the government is selected, might not possess sufficient knowledge either to judge themselves, or know upon whose judgment to rely. Or the number of persons devoting themselves to science, might not be sufficiently large to have due weight in the expression of public opinion. Or, supposing this class to be large, it might not enjoy, in the estimation of the world, a sufficiently high character for independence. Should these causes concur in any country, it might become highly injurious to commit the encouragement of science to any department of the government. This reasoning does not appear to have escaped the penetration of those who advised the abolition of the late Board of Longitude. The question whether it is good policy in the government of a country to encourage science, is one of which those who cultivate it are not perhaps the most unbiased judges. In England, those who have hitherto pursued science, have in general no very reasonable grounds of complaint; they knew, or should have known, that there was no demand for it, that it led to little honour, and to less profit. That blame has been attributed to the government for not fostering the science of the country is certain; and, as far as regards past administrations, is, to a great extent, just; with respect to the present ministers, whose strength essentially depends on public opinion, it is not necessary that they should precede, and they cannot remain long insensible to any expression of the general feeling. But supposing science were thought of some importance by any administration, it would be difficult in the present state of things to do much in its favour; because, on the one hand, the higher classes in general have not a profound knowledge of science, and, on the other, those persons whom they have usually consulted, seem not to have given such advice as to deserve the confidence of government. It seems to be forgotten, that the money allotted by government to purposes of science ought to be expended with the same regard to prudence and economy as in the disposal of money in the affairs of private life."

"The object of the present volume is to point out the effects and the advantages which arise from the use of tools and machines ;—to endeavour to classify their modes of action ;—and to trace both the causes and the consequences of applying machinery to supersede the skill and power of the human arm."

"The errors which arise from the absence of facts are far more numerous and more durable than those which result from unsound reasoning respecting true data."

"The first application of this principle [of the division of labor] must have been made in a very early stage of society; for it must soon have been apparent that more comforts and conveniences could be acquired by one man restricting his occupation to the art of making bows, another to that of building houses, a third boats, and so on. This division of labor Into trades was not, however, the result of an opinion that the general riches of the community would be increased by such an arrangement: but it must have arisen from the circumstances, of each individual so employed discovering that he himself could thus make a greater profit of his labour than by pursuing more varied occupations."

"It appears to me, that any explanation of the cheapness of manufactured articles, as consequent upon the division of labour, would be incomplete if the following principle were omitted to be stated."

"We have already mentioned what may, perhaps, appear paradoxical to some of our readers, — that the division of labour can be applied with equal success to mental as to mechanical operations, and that it ensures in both the same economy of time."

"The establishment of "The Times" newspaper is an example, on a large scale, of a manufactory in which the division of labour, both mental and bodily, is admirably illustrated, and in which also the effect of domestic economy is well exemplified. It is scarcely imagined, by the thousands who read that paper in various quarters of the globe, what a scene of organized activity the factory presents during the whole night, or what a quantity of talent and mechanical skill is put in action for their amusement and information."

"ENGLAND has invited the civilized world to meet in its great commercial centre; asking it, in friendly rivalry, to display for the common advantage of all, those objects which each country derives from the gifts of nature, and on which it confers additional utility by processes of industrial art. This invitation, universally accepted, will bring from every quarter a multitude of people greater than has yet assembled in any western city: these welcome visitors will enjoy more time and opportunity for observation than has ever been afforded on any previous occasion. The statesman and the philosopher, the manufacturer and the merchant, and all enlightened observers of human nature, may avail themselves of the opportunity afforded by their visit to this Diorama of the Peaceful Arts, for taking a more correct view of the industry, the science, the institutions, and the government of this country. One object of these pages is, to suggest to such inquirers the agency of those deeper seated and less obvious causes which can be detected only by lengthened observation, and to supply them with a key to explain many of the otherwise incomprehensible characteristics of England."

"The triumph of the industrial arts will advance the cause of civilization more rapidly than its warmest advocates could have hoped, and contribute to the permanent prosperity and strength of the country far more than the most splendid victories of successful war."

"There are in the Exhibition some beautiful examples of such amongst the productions of other countries as well as of our own. They are made by the united labour of many women. The cost of a piece of lace will consist of:"

"In the making both of lace and of statues, the to the artists can only be reduced by producing a larger number of them through more extended education. The expense of the raw material is small in both. The expense of labour in lacemaking is very large, and it is perhaps considerable also in sculpture. The discovery of more convenient localities yielding marble, may make some diminution in its cost; and the improved manufacture of thread may slightly reduce the price of lace. A reduction in the price of labour may to a very moderate extent reduce the cost of the raw material of both. But it is evident that any very great reduction is not to be expected. Let us now contrast this possible reduction with the past history of some industrial art. The plain made at , called patent net, will supply us with a good example. In the year 1813 that lace was sold in the piece at the rate of 218. a-yard. At the present time lace of the same kind, but of a better quality, is sold under the same circumstances at 3d. per yard. Thus, in less than forty years the price of the industrial produce has diminished to one eighty-fourth part of its original price."

"Machinery of a very beautiful kind has been contrived for copying accurately, on a reduced or an enlarged scale, both medals and statues. The itself could not be justly excluded from a purely industrial exhibition, if, placed in the centre of a series diminishing on the one side to a statuette of a foot high, and increasing on the other to a figure double her own height. Such a series, though fairly introduced as an illustration of industrial art, would, indeed, itself be highly interesting to the fine arts, as exhibiting the effect of change of magnitude, when the proportions remain identical."

"The successful construction of all machinery depends on the perfection of the tools employed; and whoever is a master in the arts of tool-making possesses the key to the construction of all machines... The contrivance and construction of tools must therefore ever stand at the head of the ."

"It is not uninteresting to observe in society the opinions of its different classes respecting honours conferred on science. Military and naval men, especially the most eminent, feel that genius is limited by no profession, and themselves sympathizing with it, would gladly hail as brothers in the same distinction, the philosopher and the poet. With lawyers the case is reversed ; genius dwells not in their courts : industry and acuteness, monopolised by one absorbing professional subject, exclude larger views; and ribbons not being amongst the honoraria of their own profession, they reprobate their application to science. To this there are, however, some noble exceptions. Amongst the brightest ornaments, of their own profession, men are to be found of larger experience and more extended views than it often produces, who are themselves qualified to have become discoverers in other sciences. It is much to be regretted when such powers are applied to the mere administration, instead of to the reformation, of the laws of their country."

"It is difficult to pronounce on the opinion of the ministers of our Church as a body: one portion of them, by far the least informed, protests against anything which can advance the honour and the interests of science, because, in their limited and mistaken view, science is adverse to religion. This is not the place to argue that great question. It is sufficient to remark, that the best-informed and most enlightened men of all creeds and pursuits, agree that truth can never damage truth, and that every truth is allied indissolubly by chains more or less circuitous with all other truths; whilst error, at every step we make in its diffusion, becomes not only wider apart and more discordant from all truths, but has also the additional chance of destruction from all rival errors."

"The Church has been reproached with endeavouring to appropriate to itself all those professorships in our Universities which are connected with science: it is however certain that the larger portion of these ill-remunerated offices have been filled by clergymen."

"But a much graver charge attaches itself, if not to our clergy, certainly to those who have the distribution of ecclesiastical patronage. The richest Church in the world maintains that its funds are quite insufficient for the purposes of religion and that our working clergy are ill-paid, and church accommodation insufficient. It calls therefore upon the nation to endow it with larger funds, and yet, while reluctant to sacrifice its own superfluities, it approves of its rich sinecures being given to reward, — not the professional service of its indefatigable parochial clergy, but those of its members who, having devoted the greater part of their time to scientific researches, have political or private interest enough to obtain such advancement. But this mode of rewarding merit is neither creditable to the Church nor advantageous to science. It tempts into the Church talents which some of its distinguished members maintain to be naturally of a disqualifying, if not of an antagonistic nature to the pursuits of religion; whilst, on the other hand, it makes a most unjust and arbitrary distinction amongst men of science themselves. It precludes those who cannot conscientiously subscribe to Articles, at once conflicting and incomprehensible, from the acquisition of that preferment and that position in society, which thus in many cases, must be conferred on less scrupulous, and certainly less distinguished inquirers into the works of nature. As the honorary distinctions of orders of knight hood are not usually bestowed on the clerical profession, its members generally profess to entertain a great contempt for them, and pronounce them unfit for the recognition of scientific merit."

"On two occasions I have been asked, — "Pray, Mr. Babbage, if you put into the machine wrong figures, will the right answers come out?" In one case a member of the Upper, and in the other a member of the Lower, House put this question. I am not able rightly to apprehend the kind of confusion of ideas that could provoke such a question."

"The whole of arithmetic now appeared within the grasp of mechanism."

"As soon as an Analytical Engine exists, it will necessarily guide the future course of the science. Whenever any result is sought by its aid, the question will then arise — by what course of calculation can these results be arrived at by the machine in the shortest time?"

"It is difficult to estimate the misery inflicted upon thousands of persons, and the absolute pecuniary penalty imposed upon multitudes of intellectual workers by the loss of their time, destroyed by organ-grinders and other similar nuisances."

"There remains a third source from which we arrive at the knowledge of the existence of a supreme Creator, namely, from an examination of his works. Unlike transmitted testimony, which is weakened at every stage, this evidence derives confirmation from the progress of the individual as well as from the advancement of the knowledge of the race. Almost all thinking men who have studied the laws which govern the animate and the inanimate world around us, agree that the belief in the existence of one Supreme Creator, possessed of infinite wisdom and power, is open to far less difficulties than the supposition of the absence of any cause, or of the existence of a plurality of causes."

"In the works of the Creator ever open to our examination, we possess a firm basis on which to raise the superstructure of an enlightened creed. The more man inquires into the laws which regulate the material universe, the more he is convinced that all its varied forms arise from the action of a few simple principles. These principles themselves converge, with accelerating force, towards some still more comprehensive law to which all matter seems to be submitted. Simple as that law may possibly be, it must be remembered that it is only one amongst an infinite number of simple laws: that each of these laws has consequences at least as extensive as the existing one, and therefore that the Creator who selected the present law must have foreseen the consequences of all other laws. The works of the Creator, ever present to our senses, give a living and perpetual testimony of his power and goodness far surpassing any evidence transmitted through human testimony. The testimony of man becomes fainter at every stage of transmission, whilst each new inquiry into the works of the Almighty gives to us more exalted views of his wisdom, his goodness, and his power."

"In the course of my inquiries, I met with the work upon the Trinity, by Dr. Samuel Clarke. This I carefully examined, and although very far from being satisfied, I ceased from further inquiry. This change arose probably from my having acquired the much more valuable work of the same author, on the Being and Attributes of God. This I studied, and felt that its doctrine was much more intelligible and satisfactory than that of the former work. I may now state, as the result of a long life spent in studying the works of the Creator, that I am satisfied they afford far more satisfactory and more convincing proofs of the existence of a supreme Being than any evidence transmitted through human testimony can possibly supply."

"The true value of the Christian religion rests, not upon speculative views of the Creator, which must necessarily be different in each individual, according to the extent of the knowledge of the finite being, who employs his own feeble powers in contemplating the infinite : but it rests upon those doctrines of kindness and benevolence which that religion claims and enforces, not merely in favour of man himself but of every creature susceptible of pain or of happiness."

"It has always occurred to my mind that many difficulties touching Miracles might be reconciled, if men would only take the trouble to agree upon the nature of the phenomenon which they call Miracle. That writers do not always mean the same thing when treating of miracles is perfectly clear; because what may appear a miracle to the unlearned is to the better instructed only an effect produced by some unknown law hitherto unobserved. So that the idea of miracle is in some respect dependent upon the opinion of man. Much of this confusion has arisen from the definition of Miracle given in Hume's celebrated Essay, namely, that it is the "violation of a law of nature." Now a miracle is not necessarily a violation of any law of nature, and it involves no physical absurdity. As Brown well observes, "the laws of nature surely are not violated when a new antecedent is followed by a new consequent ; they are violated only when the antecedent, being exactly the same, a different consequent is the result;" so that a miracle has nothing in its nature inconsistent with our belief of the uniformity of nature. All that we see in a miracle is an effect which is new to our observation, and whose cause is concealed. The cause may be beyond the sphere of our observation, and would be thus beyond the familiar sphere of nature; but this does not make the event a violation of any law of nature. The limits of man's observation lie within very narrow boundaries, and it would be arrogance to suppose that the reach of man's power is to form the limits of the natural world. The universe offers daily proof of the existence of power of which we know nothing, but whose mighty agency nevertheless manifestly appears in the most familiar works of creation. And shall we deny the existence of this mighty energy simply because it manifests itself in delegated and feeble subordination to God's omnipotence?"

"There is nothing in the nature of a miracle that should render it incredible: its credibility depends upon the nature of the evidence by which it is supported. An event of extreme probability will not necessarily command our belief unless upon a sufficiency of proof; and so an event which we may regard as highly improbable may command our belief if it is sustained by sufficient evidence. So that the credibility or incredibility of an event does not rest upon the nature of the event itself, but depends upon the nature and sufficiency of the proof which sustains it."

"Mill, in speaking of Hume's celebrated principle, "that nothing is credible which is contradictory to experience, or at variance with the laws of nature," calls it a very plain and harmless proposition, being, in effect, nothing more than that whatever is contradictory to a complete induction is incredible. Admit the existence of a Deity, and the possibility of a miracle is the natural consequence. No doubt our examination of the evidence which sustains an unusual phenomenon should be most carefully conducted; but we must not measure the credibility or incredibility of an event by the narrow sphere of our own experience, nor forget that there is a Divine energy which overrides what we familiarly call the laws of nature."

"We must be careful to discriminate between our own incapacity to test truth and the necessary improbability of an event. It is plain that from our ignorance of the remote spheres of God's action we cannot judge of His works removed from our experience; but a fact is not necessarily doubtful because it cannot be reached by our ordinary senses. To recapitulate, we may lay down the following propositions: 1. That there is no real physical distinction between miracles and any other operations of the Divine energy : that we regard them differently is because we are familiar with one order of events and not the other. 2. There is nothing incredible in a miracle, and the credibility of a miraculous event is to be measured only by the evidence which sustains it. And although the extraordinary character of a phenomenon may render the event itself improbable, it does not, therefore, necessarily render it either incredible or untrue."

"If we define a miracle as an effect of which the cause is unknown to us, then we make our ignorance the source of miracles! and the universe itself would be a standing miracle. A miracle might be perhaps defined more exactly as an effect which is not the consequence or effect of any known laws of nature."

"Miracles may be, for anything we know to the contrary, phenomena of a higher order of God's laws, superior to, and, under certain conditions, controlling the inferior order known to us as the ordinary laws of nature."

"The foundation of all religion is the belief in a God, and that He exists in certain relation with His creatures. Such belief necessarily leads to the consciousness of some obligation towards the Deity ; and this consciousness suggests the duty of worship ; and in the selection of the form of this worship originates the various creeds which distinguish and distract mankind. There is a sort of geography of religion ; and I regret to think that the majority of mankind take their creed from the clime in which they happen to be born ; and that many, and not an inconsiderable portion of mankind, suffer the sacred torch to burn out altogether, in their contact with the world, and then vainly imagine that they can recover the sacred fire by striking a park out of dogmatic theology."

"Errors using inadequate data are much less than those using no data at all."

"Propose to any Englishman any principle, or any instrument, however admirable, and you will observe that the whole effort of the English mind is directed to find a difficulty, a defect, or an impossibility in it. If you speak to him of a machine for peeling a potato, he will pronounce it impossible; if you peel a potato with it before his eyes, he will declare it useless because it will not slice a pineapple. Impart the same principle or show the same machine to an American or to one of our Colonists and you will observe that the whole effort of his mind is to find some new application of the principle, some new use for the instrument."

"We may say most aptly that the Analytical Engine weaves algebraical patterns just as the Jacquard-loom weaves flowers and leaves."

"Babbage was one of the founders of the Cambridge Analytical Society whose purpose he stated was to advocate "the principles of pure d-ism as opposed to the dof-age of the university."

"The Economy of Manufactures established Babbage's position as a political economist and its influence is well attested, particularly on John Stuart Mill and Karl Marx. Babbage's pioneering discussion of the effect of technical development on the size of industrial organizations was followed by Mill and the prediction of the continuing increase in the size of factories, often cited as one of Marx's successful economic predictions, in fact derives from Babbage's analysis... Babbage wrote with many talents: a natural philosopher and mechanical engineer, his knowledge of factory and workshop practice was encyclopaedic; he was well-versed in relevant business practice; and he was without rival as a mathematician among contemporary British political economists."

"When we desire to confine our words, we commonly say they are spoken under the rose."

"Who will not commend the wit of astrology? Venus, born out of the sea, hath her exaltation in Pisces."

"I could never divide myself from any man upon the difference of an opinion, or be angry with his judgement for not agreeing with me in that, from which perhaps within a few days I should dissent myself."

"A man may be in as just possession of Truth as of a City, and yet be forced to surrender."

"Rich with the spoils of Nature."

"I love to lose myself in a mystery to pursue my reason to an O altitudo."

"I have often admired the mystical way of Pythagoras, and the secret Magic of numbers."

"The severe Schools shall never laugh me out of the Philosophy of Hermes, that this visible world is but a picture of the invisible."

"We carry with us the wonders, we seek without us: There is all Africa, and her prodigies in us; we are that bold and adventurous piece of nature, which he that studies, wisely learns in a compendium, what others labour at in a divided piece and endless volume."

"Art is the perfection of nature."

"All things are artificial, for nature is the Art of God."

"Obstinacy in a bad cause, is but constancy in a good."

"Persecution is a bad and indirect way to plant Religion."

"Thus is man that great and true Amphibium, whose nature is disposed to live not only like other creatures in diverse elements, but in divided and distinguished worlds."

"This reasonable moderator, and equal piece of justice, Death."

"I am not so much afraid of death, as ashamed thereof; 'tis the very disgrace and ignominy of our natures, that in a moment can so disfigure us that our nearest friends, Wife, and Children stand afraid and start at us."

"Men that look no further than their outsides, think health an appurtenance unto life, and quarrel with their constitutions for being sick; but I that have examined the parts of man, and know upon what tender filaments that fabric hangs, do wonder that we are not always so; and considering the thousand doors that lead to death, do thank my God that we can die but once."

"We vainly accuse the fury of guns, and the new inventions of death; it is in the power of every hand to destroy us, and we are beholden unto every one we meet he doth not kill us."

"I believe the world grows near its end, yet is neither old nor decayed, nor will ever perish upon the ruins of its own principles."

"How shall the dead arise, is no question of my faith; to believe only possibilities, is not faith, but mere philosophy."

"The heart of man is the place the devil dwells in; I feel sometimes a hell within myself."

"There is no road or ready way to virtue."

"It is the common wonder of all men, how among so many million of faces there should be none alike."

"There is surely a Physiognomy, which those experienced and Master Mendicants observe… For there are mystically in our faces certain Characters that carry in them the motto of our Souls, wherein he that cannot read A.B.C. may read our natures."

"I intend no Monopoly, but a Community in Learning; I study not for my own sake only, but for theirs that study not for themselves."

"They that endeavour to abolish vice destroy also virtue, for contraries, though they destroy one another, are yet the life of one another."

"No man can justly censure or condemn another, because indeed no man truly knows another."

"But how shall we expect charity towards others, when we are uncharitable to ourselves? Charity begins at home, is the voice of the world, yet is every man his greatest enemy, and as it were, his own executioner."

"I could be content that we might procreate like trees, without conjunction, or that there were any way to perpetuate the world without this trivial and vulgar act of coition; It is the foolishest act a wise man commits in all his life, nor is there anything that will more deject his cooled imagination, when he shall consider what an odd and unworthy piece of folly he hath committed."

"I can look a whole day with delight upon a handsome picture, though it be but of a horse. It is my temper, & I like it the better, to affect all harmony, and sure there is music even in the beauty, and the silent note which Cupid strikes, far sweeter than the sound of an instrument. For there is a music wherever there is a harmony, order or proportion; and thus far we may maintain the music of the spheres."

"I can cure the gout or stone in some, sooner than Divinity, Pride, or Avarice in others"

"We all labour against our own cure, for death is the cure of all diseases."

"There is no man alone, because every man is a Microcosm, and carries the whole world about him."

"For the world, I count it not an Inn, but a Hospital, and a place, not to live, but to die in."

"Men that look upon my outside, perusing only my condition, and fortunes, do err in my altitude; for I am above Atlas his shoulders."

"There is surely a piece of Divinity within us, something that was before the Elements, and owes no homage unto the Sun."

"I am in no way facetious, nor disposed for the mirth and galliardize of company, yet in one dream I can compose a whole Comedy, behold the action, apprehend the jests, and laugh myself awake at the conceits thereof."

"The world that I regard is my selfe, it is the Microcosme of mine owne frame, that I cast mine eye on; for the other, I use it but like my Globe, and turne it round sometimes for my recreation. Men that look upon my outside, perusing onely my condition, and fortunes, do erre in my altitude; for I am above Atlas his shoulders."

"We term sleep a death, and yet it is waking that kills us, and destroys those spirits that are the house of life."

"I thanke God for my happy Dreams|dreames, as I doe for my good rest, for there is a satisfaction in them unto reasonable desires, and such as can be content with a fit of happinesse; and surely it is not a melancholy conceite to thinke we are all asleepe in this world, and that the conceits of this life are as meare dreames to those of the next, as the Phantasmes of the night, to the conceit of the day. There is an equall delusion in both, and the one doth but seeme to bee the embleme or picture of the other;"

"Sleep is a death; oh, make me try By sleeping what it is to die, And as gently lay my head On my grave as now my bed."

"Aristotle whilst he labours to refute the ideas of Plato, falls upon one himself: for his summum bonum, is a Chimera, and there is no such thing as his Felicity."

"Half our days we pass in the shadow of the earth; and the brother of death exacteth a third part of our lives."

"Happy are they that go to bed with grave music like Pythagoras."

"A little water makes a sea, a small puff of wind a Tempest."

"That some have never dreamed is as improbable as that some have never laughed."

"That children dream not the first half year, that men dream not in some countries, with many more, are unto me sick men's dreams, dreams out of the Ivory gate, and visions before midnight."

"Times before you, when even the living men were Antiquities; when the living might exceed the dead, and to depart this world, could not be properly said, to go unto the greater number."

"I look upon you as a gem of the old rock."

"In the deep discovery of the Subterranean world, a shallow part would satisfy some enquirers."

"A Dialogue between two Infants in the womb concerning the state of this world, might handsomely illustrate our ignorance of the next, whereof methinks we yet discourse in Plato's Den, and are but Embryon Philosophers."

"Were the happiness of the next world as closely apprehended as the felicities of this, it were a martyrdom to live."

"Time which antiquates Antiquities, and hath an art to make dust of all things."

"The long habit of living indisposeth us for dying."

"What song the Syrens sang, or what name Achilles assumed when he hid himself among women, though puzzling questions, are not beyond all conjecture."

"To be nameless in worthy deeds exceeds an infamous history. But the iniquity of oblivion blindly scattereth her poppy, and deals with the memory of men without distinction to merit of perpetuity. Who can but pity the founder of the Pyramids? Herostratus lives that burnt the Temple of Diana, he is almost lost that built it."

"Who knows whether the best of men be known, or whether there be not more remarkable persons forgot, than any that stand remembered in the known account of time? Without the favour of the everlasting register, the first man had been as unknown as the last, and Methuselah's long life had been his only chronicle. Oblivion is not to be hired. The greater part must be content to be as though they had not been, to be found in the register of God, not in the record of man. Twenty seven names make up the first story before the flood, and the recorded names ever since contain not one living century. The number of the dead long exceedeth all that shall live. The night of time far surpasseth the day, and who knows when was the Æquinox? Every hour adds unto that current arithmetick, which scarce stands one moment."

"Darkness and light divide the course of time, and oblivion shares with memory, a great part even of our living beings; we slightly remember our felicities, and the smartest strokes of affliction leave but short smart upon us. Sense endureth no extremities, and sorrows destroy us or themselves. To weep into stones are fables."

"But man is a Noble Animal, splendid in ashes, and pompous in the grave, solemnizing Nativities and Deaths with equal lustre, nor omitting Ceremonies of Bravery, in the infamy of his nature. Life is a pure flame, and we live by an invisible Sun within us."

"That Vulcan gave arrows unto Apollo and Diana the fourth day after their Nativities, according to Gentile Theology, may pass for no blind apprehension of the Creation of the Sun and Moon, in the work of the fourth day."

"Life itself is but the shadow of death, and souls departed but the shadows of the living: All things fall under this name. The Sun itself is but the dark simulacrum, and the light but the shadow of God."

"But the Quincunx of Heaven runs low, and 'tis time to close the five ports of knowledge. We are unwilling to spin out our awaking thoughts into the phantasmes of sleep, which often continueth præcogitations; making Cables of Cobwebbes and Wildernesses of handsome Groves. Beside Hippocrates hath spoke so little and the Oneirocriticall Masters, have left such frigid Interpretations from plants, that there is little encouragement to dream of Paradise it self. Nor will the sweetest delight of Gardens afford much comfort in sleep; wherein the dulnesse of that sense shakes hands with delectable odours; and though in the Bed of Cleopatra, can hardly with any delight raise up the ghost of a Rose."

"To keep our eyes open longer were but to set our Antipodes. The Huntsmen are up in America, and they are already past their first sleep in Persia. But who can be drowsy at that hour which freed us from everlasting sleep? or have slumbering thoughts at that time, when sleep itself must end, and as some conjecture all shall awake again?"

"To make an end of all things on Earth, and our Planetical System of the World, he (God) need but put out the Sun"

"Not to be content with Life is the unsatisfactory state of those which destroy themselves; who being afraid to live, run blindly upon their own Death, which no Man fears by Experience."

"And surely, he that hath taken the true Altitude of Things, and rightly calculated the degenerate state of this Age, is not like to envy those that shall live in the next, much less three or four hundred Years hence, when no Man can comfortably imagine what Face this World will carry."

"Pursue Virtue virtuously."

"Be charitable before Wealth makes thee covetous."

"Be substantially great in thyself, and more than thou appearest unto others."

"The noblest Digladiation is in the Theatre of ourselves."

"He who discommendeth others obliquely commendeth himself."

"There is nothing more acceptable unto the ingenious World, than this noble Eluctation of Truth; wherein, against the tenacity of Prejudice and Prescription, this Century now prevaileth. What Libraries of new Volumes aftertimes will behold, and in what a new World of Knowledge the eyes of our Posterity may be happy, a few Ages may joyfully declare; and is but a cold thought unto those who cannot hope to behold this Exantlation of Truth, or that obscured Virgin half out of the Pit."

"Burden not the back of Aries, Leo, or Taurus, with thy faults, nor make Saturn, Mars, or Venus, guilty of thy Follies."

"To ruminate upon evils, to make critical notes upon injuries, and be too acute in their apprehensions, is to add unto our own tortures, to feather the arrows of our enemies, to lash ourselves with the scorpions of our foes, and to resolve to sleep no more."

"The created World is but a small Parenthesis in Eternity."

"As early as 1902 (Bengali Samvat 1309) Rabindranath Tagore wrote that there was no Indian in the history of India written by foreigners: “as if Indians do not exist; only those who have fought and killed among themselves are real ... we are not parasites of India; through hundreds of centuries we have put down tens of thousands of roots in the heart of this land, but unfortunately we have to read a type of history which makes our children forget exactly this. It appears that in (the history of) India we are nobodies; only those who have come from outside matter in (the history of this) land."

"It was indeed a great day not only for the Sikhs but also for the whole of India when Guru Govinda, defying the age-long conventions of the Hindu society, made his followers one, by breaking down all barriers of caste and thereby made them free to inherit the true blessings of a self-respecting manhood. Sikhism has a brave message to the people and it has a noble record."

"When such imagination and sympathy are essential to write India’s history, We cannot depend on others. There is no objection to receiving, help from others when it comes to the collection of facts, but to weave these facts into a whole and make them alive we have to use our own strength. If Indians write the history of India there is some chance of partisanship or bias, but it is contempt and lack of sympathy which distort historical writing far more than bias or partisanship: Besides, while writing history, foreigners get tempted to impose the ideals of one country upon another; that also cannot be considered a blessing: Whether it will be possible or not, we shall rescue OUT own history from the hands of others: we shall look at India with out free eyes—that joyous time has arrived”"

"In the countries more fortunate than ours, the people discover their land in the ‘histories' of their countries which introduces them in their childhood to their land. In our case only the reverse has been true. It is the history of our country that has obscured the understanding, of our land... The way in which we receive education since our childhood leads everyday to a feeling of separation between us and our land till at some point we feel rebellious against it. Even the educated people of our country cry out in a dazed fashion from time to time: what do you call a country? What is its special spirit or ethos, and where is this spirit embedded or lay embedded before? Such questions do not lead you to what you are looking for... The prisms of the glasses given by others may be suitable for moving along familiar roads; they may be very necessary to wring oil out of the oil-presses ‘of examinations, but while trying to disown past mistakes and acquire new truths they are very unsuitable."

"Our real ties are with the Bharatavarsha that lies outside our textbooks. If the history of this tie for a substantially long period gets lost, our soul loses its anchorage. After all, we are no weeds or parasitical plants in India. Over many hundreds of years, it is our roots, hundreds and thousands of them, that have occupied the very heart of Bharatavarsha. But, unfortunately, we are obliged to learn a brand of history that makes our children forget this very fact. It appears as if we are nobody in India; as if those who came from outside alone matter."

"The ancient Indians distrusted the pace and pomp of urbandom; they distrusted it strongly enough to resist central authority and conformism.... "To know my country one has to travel to that age, when she realized her soul and thus transcended her physical boundaries when she revealed her being in a radiant magnanimity which illumined the eastern horizon, making her recognized as their own by those in alien shores who were awakened into a surprise of life."... [He also said about the culture of Indonesia:] ' I see India all around me.'"

"I cannot but bring to your mind those days when the whole of Eastern Asia, from Burma to Japan was united with India in the closest ties of friendship..."

"The butterfly counts not months but moments, and has time enough."

"Patriotism cannot be our final spiritual shelter; my refuge is humanity. I will not buy glass for the price of diamonds, and I will never allow patriotism to triumph over humanity as long as I live. I took a few steps down that road and stopped; for when I cannot retain my faith in universal man standing over and above my country, when patriotic prejudices overshadow my God, I feel inwardly starved."

"When the other person understands that I am not trying to enslave him, or not forcing him to do things against his will, he will surely understand I am doing what every human should do unto another. He will understand that with “Bande Mataram” we are worshipping a motherland whose children are the great and the small. Then, we will not insult or demean anyone through our attitudes, words and thoughts whether Muslim or lower caste, Bihari or Oriya, English educated or not — we will not be filled with self-pride."

"The truth comes as conqueror only because we have lost the art of receiving it as guest."

"The time has come when badges of honour make our shame glaring in the incongruous context of humiliation, and I for my part, wish to stand, shorn, of all special distinctions, by the side of those of my countrymen who, for their so called insignificance, are liable to suffer degradation not fit for human beings."

"The idea of the Nation is one of the most powerful anaesthetics that Man has invented. Under the influence of its fumes the whole people can carry out its systematic programme of the most virulent self-seeking without being in the least aware of its moral perversion,-in fact feeling dangerously resentful if it is pointed out."

"In the heart of Europe runs the purest stream of human love, of justice, of spirit of self-sacrifice for higher ideals. The Christian culture of centuries has sunk deep in her life's core. In Europe we have seen noble minds who have ever stood up for the rights of man irrespective of colour and creed."

"Does not the voice come to us, through the din of war, the shrieks of hatred, the wailings of despair, through the churning up of the unspeakable filth which has been accumulating for ages in the bottom of this nationalism, - the voice which cries to our soul that the tower of national selfishness, which goes by the name of patriotism, which has raised its banner of treason against heaven, must totter and fall with a crash, weighed down by its own bulk, its flag kissing the dust, its light extinguished? My brothers, when the red light of conflagration sends up its crackle of laughter to the stars, keep your faith upon those stars and not upon the fire of destruction."

"What India has been, the whole world is now. The whole world is becoming one country through scientific facility. And the moment is arriving when you also must find a basis of unity which is not political. If India can offer to the world her solution, it will be a contribution to humanity. There is only one history — the history of Man. All national histories are merely chapters in the larger one."

"I know how reluctant it makes us feel to give any credit for humanity to the western civilisation when we observe the brutalities into which this nationalism of theirs breaks out, instances of which are so numerous all the world over, — in the late war, in the lynching of negroes, in cowardly outrages allowed to be committed by European soldiers upon helpless Indians, in the rapacity and vandalism practised in Pekin during the Boxer war by the very people who are never tired of vulgarly applying the epithet of Hun to one section of their own confederates. But while I have never sought to gloss over or keep out of mind any of these ugly phenomena, I still aver that in the life of the West they have a large tract where their mind is free ; whence the circulation of their thought currents can surround the world."

"According to the Upanishads, the complete aspect of Truth is in the reconciliation on the finite and the infinite, of everchanging things and the eternal spirit of perfection. When in our life and work the harmony between these two is broken, then either our life is thinned into a shadow, or it becomes gross with accumulations."

"Those who live in England, away from the East, have now got to recognize that Europe has completely lost her former moral prestige in Asia. She is no longer regarded as the champion throughout the world of fair dealing and the exponent of high principle, but rather as the upholder of Western race supremacy and the exploiter of those outside her own borders."

"Just as weak people struck by poverty can be gripped by epidemics, so the spread of famine in Europe is enabling"

"God, the Great Giver, can open the whole universe to our gaze in the narrow space of a single land."

"Whenever a Muslim called upon the Muslim society, he never faced any resistance-he called in the name of one God ‘Allah-ho-Akbar’. On the other hand, when we (Hindus) call will call, ‘come on, Hindus’, who will respond? We, the Hindus, are divided in numerous small communities, many barriers-provincialism-who will respond overcoming all these obstacles? “We suffered from many dangers, but we could never be united. When Mohammed Ghouri brought the first blow from outside, the Hindus could not be united, even in the those days of imminent danger. When the Muslims started to demolish the temples one after another, and to break the idols of Gods and Goddesses, the Hindus fought and died in small units, but they could not be united. It has been provided that we were killed in different ages due to out discord. Weakness harbors sin. So, if the Muslims beat us and we, the Hindus, tolerate this without resistance-then, we will know that it is made possible only by our weakness. For the sake of ourselves and our neighbour Muslims also, we have to discard our weakness. We can appeal to our neighbour Muslims, `Please don't be cruel to us. No religion can be based on genocide' - but this kind of appeal is nothing, but the weeping of the weak person. When the low pressure is created in the air, storm comes spontaneously; nobody can stop it for sake for religion. Similarly, if weakness is cherished and be allowed to exist, torture comes automatically - nobody can stop it. Possibly, the Hindus and the Muslims can make a fake friendship to each other for a while, but that cannot last forever. As long as you don’t purify the soil, which grows only thorny shrubs you can not expect any fruit."

"We will have to get rid of the superstition that the cage is bigger than the spread of the wing. Only then will we be able to secure happiness for ourselves. The union of Hindus and Muslims is waiting for that crucial moment of transformation. But there is no reason to take fright at this thought. This is because other nations have already managed to alter themselves through arduous struggle; they have thereby been able to come out of their shells and have been able to stretch their wings. We too must overcome our mental barriers, for if we don't, there will be no future for us."

"There are two religions in earth, which have distinct enmity against all other religions. These two are Christianity and Islam. They are not just satisfied with observing their own religions, but are determined to destroy all other religions. That’s why the only way to make peace with them is to embrace their religions.”"

"When two-three different religions claim that only their own religions are true and all other religions are false, their religions are only ways to Heaven, conflicts can not be avoided. Thus, fundamentalism tries to abolish all other religions. This is called Bolshevism in religion. Only the path shown by the Hinduism can relieve the world from this meanness."

"The terrible situation of the country makes my mind restless and I cannot keep silent. Meaningless ritual keep the Hindus divided in hundred sects. So we are suffering from series of defeats. We are tired and worn-out by the fortunes by the internal external enemies. The Muslims are united in religion and rituals. The Bengali Muslims the South Indian Muslims and even the Muslims outside India-all are united. They always stand united in face of danger. The broken and divided Hindus will not be able to combat them. Days are coming when the Hindus will be again humiliated by the Muslims. "You are a mother of children, one day you will die, passing the future of Hindus society on the weak shoulders of your children, but think about their future.""

"A very important factor which is making it almost impossible for Hindu-Muslim unity to become an accomplished fact is that the Muslims can not confine their patriotism to any one country. I had frankly asked (the Muslims) whether in the event of any Mohammedan power invading India, they (Muslims) would stand side by side with their Hindu neighbours to defend their common land. I was not satisfied with the reply I got from them… Even such a man as Mr. Mohammad Ali (one of the famous Ali brothers, the leaders of the Khilafat Movement-the compiler) has declared that under no circumstances is it permissible for any Mohammedan, whatever be his country, to stand against any Mohammedan.""

"That which transcends country, which is greater than country, can only reveal itself through one’s country. God has manifested his one eternal nature in just such a variety of forms... I can assure you that through the open sky of India you will be able to see the sun therefore there is no need to cross the ocean and sit at the window of a Christian church. ... “I have nothing more to say,” answered Gora, “only this much I would add. You must understand that the Hindu religion takes in its lap, like a mother, people of different ideas and opinions, in other words, the Hindu religion looks upon man as man and does not count him as belonging to a particular party. It honours not only the wise but the foolish also and it shows respect not merely to one form of wisdom but to wisdom in all its aspects. Christians do not want to acknowledge diversity; they say that on one side is Christian religion and on the other eternal destruction, and between these two there is no middle path. And because we have studied under these Christians we have become ashamed of the variety that is there in Hinduism. We fail to see that through this diversity Hinduism is coming to realise the oneness of all. Unless we can free ourselves from this whirlpool of Christian teaching we shall not become fit for the glorious truths of Hindu religion.”"

"Dr. Munje said in another part of his report that, eight hundred years ago, the Hindu king of Malabar (now Kerala) on the advice of his Brahmin ministers, made big favor to the Arab Muslim to settle in his kingdom. Even he appeased the Arab Muslims by converting the Hindus to Islam to an extent to making law for compulsory conversion of a member of each Hindu fisherman family in to Islam. Those, whose nature is to practice idiocy rather than common sense, never can enjoy freedom even if they are in the throne. They turn the hour of action in to a night of merriment. That’s why they are always struck by the ghost at the middle of the day.”.... “The king of Malabar once gave away his throne to idiocy. That idiocy is still ruling Malabar from a Hindu throne. That’s why the Hindus are still being beaten and saying that God is there, turning the faces towards the sky. Throughout India we allowed idiocy to rule and surrender ourselves to it. That kingdom of idiocy – the fatal lack of commonsense – was continuously invaded by the Pathans, sometimes by the Mughols and sometimes by the British. From outside we can only see the torture done by them, but they are only the tools of torture, not really the cause. The real reason of the torture is our lack of common sense and our idiocy, which is responsible for our sufferings. So we have to fight this idiocy that divided the Hindus and imposed slavery on us……..If we only think about the torture we will not find any solution. But if we can get rid of our idiocy, the tyrants will surrender to us.”"

"India chose her places of pilgrimages on the top of hills and mountains, by the side of the holy rivers, in the heart of forests and by the shores of the ocean, which along with the sky, is our nearest visible symbol of the vast, the boundless, the infinite and the sublime."

"In a letter dated 10 November 1937, Tagore explained the true story: ‘A certain high official in His Majesty’s service, who was also my friend, had requested that I write a song of felicitation towards the Emperor. The request simply amazed me. It caused a great stir in my heart. In response to that great mental turmoil, I pronounced the victory in Jana Gana Mana of that Bhagya Bidhata (Bengali pronunciation; “dispenser of destiny”) of India who has from age after age held steadfast the reins of India’s chariot through rise and fall, through the straight path and the curved. That Lord of Destiny, that Reader of the Collective Mind of India, that Perennial Guide, could never be George V, George VI, or any other George. Even my official friend understood this about the song. After all, even if his admiration for the crown was excessive, he was not lacking in simple common sense.’"

"My debts are large, my failures great, my shame secret and heavy; yet I come to ask for my good, I quake in fear lest my prayer be granted."

"I thought that my invincible power would hold the world captive, leaving me in a freedom undisturbed. Thus night and day I worked at the chain with huge fires and cruel hard strokes. When at last the work was done and the links were complete and unbreakable, I found that it held me in its grip."

"When old words die out on the tongue, new melodies break forth from the heart; and where the old tracks are lost, new country is revealed with its wonders."

"The smile that flickers on baby's lips when he sleeps — does anybody know where it was born? Yes, there is a rumor that a young pale beam of a crescent moon touched the edge of a vanishing autumn cloud, and there the smile was first born in the dream of a dew-washed morning."

"In this playhouse of infinite forms I have had my play, and here have I caught sight of him that is formless."

"Where the mind is without fear and the head is held high Where knowledge is free Where the world has not been broken up into fragments By narrow domestic walls Where words come out from the depth of truth Where tireless striving stretches its arms towards perfection Where the clear stream of reason has not lost its way Into the dreary desert sand of dead habit Where the mind is led forward by thee Into ever-widening thought and action Into that heaven of freedom, my Father, let my country awake."

"Even so, in death the same unknown will appear as ever known to me. And because I love this life, I know I shall love death as well.** 95"

"I dive down into the depth of the ocean of forms, hoping to gain the perfect pearl of the formless."

"All the great utterances of man have to be judged not by the letter but by the spirit — the spirit which unfolds itself with the growth of life in history."

"The meaning of the living words that come out of the experiences of great hearts can never be exhausted by any one system of logical interpretation. They have to be endlessly explained by the commentaries of individual lives, and they gain an added mystery in each new revelation. To me the verses of the Upanishads and the teachings of Buddha have ever been things of the spirit, and therefore endowed with boundless vital growth; and I have used them, both in my own life and in my preaching, as being instinct with individual meaning for me, as for others, and awaiting for their confirmation, my own special testimony, which must have its value because of its individuality."

"The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. Buddha preached the discipline of self-restraint and moral life; it is a complete acceptance of law. But this bondage of law cannot be an end by itself; by mastering it thoroughly we acquire the means of getting beyond it. It is going back to Brahma, to the infinite love, which is manifesting itself through the finite forms of law."

"Want of love is a degree of callousness; for love is the perfection of consciousness. We do not love because we do not comprehend, or rather we do not comprehend because we do not love. For love is the ultimate meaning of everything around us. It is not a mere sentiment; it is truth; it is the joy that is at the root of all creation. It is the white light of pure consciousness that emanates from Brahma. So, to be one with this sarvānubhūh, this all-feeling being who is in the external sky, as well as in our inner soul, we must attain to that summit of consciousness, which is love: Who could have breathed or moved if the sky were not filled with joy, with love?"

"Of course man is useful to man, because his body is a marvellous machine and his mind an organ of wonderful efficiency. But he is a spirit as well, and this spirit is truly known only by love. When we define a man by the market value of the service we can expect of him, we know him imperfectly. With this limited knowledge of him it becomes easy for us to be unjust to him and to entertain feelings of triumphant self-congratulation when, on account of some cruel advantage on our side, we can get out of him much more than we have paid for. But when we know him as a spirit we know him as our own. We at once feel that cruelty to him is cruelty to ourselves, to make him small is stealing from our own humanity..."

"Man is not entirely an animal. He aspires to a spiritual vision, which is the vision of the whole truth. This gives him the highest delight, because it reveals to him the deepest harmony that exists between him and his surroundings. It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and the arrogance of exclusiveness. For sin is not one mere action, but it is an attitude of life which takes for granted that our goal is finite, that our self is the ultimate truth, and that we are not all essentially one but exist each for his own separate individual existence."

"We never can have a true view of man unless we have a love for him. Civilisation must be judged and prized, not by the amount of power it has developed, but by how much it has evolved and given expression to, by its laws and institutions, the love of humanity. The first question and the last which it has to answer is, Whether and how far it recognises man more as a spirit than a machine? Whenever some ancient civilisation fell into decay and died, it was owing to causes which produced callousness of heart and led to the cheapening of man's worth; when either the state or some powerful group of men began to look upon the people as a mere instrument of their power; when, by compelling weaker races to slavery and trying to keep them down by every means, man struck at the foundation of his greatness, his own love of freedom and fair-play. Civilisation can never sustain itself upon cannibalism of any form. For that by which alone man is true can only be nourished by love and justice."

"In love all the contradictions of existence merge themselves and are lost. Only in love are unity and duality not at variance. Love must be one and two at the same time. Only love is motion and rest in one. Our heart ever changes its place till it finds love, and then it has its rest. But this rest itself is an intense form of activity where utter quiescence and unceasing energy meet at the same point in love. In love, loss and gain are harmonised. In its balance-sheet, credit and debit accounts are in the same column, and gifts are added to gains. In this wonderful festival of creation, this great ceremony of self-sacrifice of God, the lover constantly gives himself up to gain himself in love. Indeed, love is what brings together and inseparably connects both the act of abandoning and that of receiving."

"In love, at one of its poles you find the personal, and at the other the impersonal. At one you have the positive assertion — Here I am; at the other the equally strong denial — I am not. Without this ego what is love? And again, with only this ego how can love be possible? Bondage and liberation are not antagonistic in love. For love is most free and at the same time most bound. If God were absolutely free there would be no creation. The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one."

"Compulsion is not indeed the final appeal to man, but joy is. And joy is everywhere; it is in the earth's green covering of grass; in the blue serenity of the sky; in the reckless exuberance of spring; in the severe abstinence of grey winter; in the living flesh that animates our bodily frame; in the perfect poise of the human figure, noble and upright; in living; in the exercise of all our powers; in the acquisition of knowledge; in fighting evils; in dying for gains we never can share. Joy is there everywhere; it is superfluous, unnecessary; nay, it very often contradicts the most peremptory behests of necessity. It exists to show that the bonds of law can only be explained by love; they are like body and soul. Joy is the realisation of the truth of oneness, the oneness of our soul with the world and of the world-soul with the supreme lover."

"That side of our existence whose direction is towards the infinite seeks not wealth, but freedom and joy. There the reign of necessity ceases, and there our function is not to get but to be. To be what? To be one with Brahma. For the region of the infinite is the region of unity. Therefore the Upanishads say: If man apprehends God he becomes true. Here it is becoming, it is not having more. Words do no gather bulk when you know their meaning; they become true by being one with the idea."

"Though the West has accepted as its teacher him who boldly proclaimed his oneness with his Father, and who exhorted his followers to be perfect as God, it has never been reconciled to this idea of our unity with the infinite being. It condemns, as a piece of blasphemy, any implication of man's becoming God. This is certainly not the idea that Christ preached, nor perhaps the idea of the Christian mystics, but this seems to be the idea that has become popular in the Christian west. But the highest wisdom in the East holds that it is not the function of our soul to gain God, to utilise him for any special material purpose. All that we can ever aspire to is to become more and more one with God. In the region of nature, which is the region of diversity, we grow by acquisition; in the spiritual world, which is the region of unity, we grow by losing ourselves, by uniting. Gaining a thing, as we have said, is by its nature partial, it is limited only to a particular want; but being is complete, it belongs to our wholeness, it springs not from any necessity but from our affinity with the infinite, which is the principle of perfection that we have in our soul."

"Knowledge is partial, because our intellect is an instrument, it is only a part of us, it can give us information about things which can be divided and analysed, and whose properties can be classified part by part. But Brahma is perfect, and knowledge which is partial can never be a knowledge of him."

"Indeed, the realisation of the paramātman, the supreme soul, within our antarātman, our inner individual soul, is in a state of absolute completion. We cannot think of it as non-existent and depending on our limited powers for its gradual construction. If our relation with the divine were all a thing of our own making, how should we rely on it as true, and how should it lend us support? Yes, we must know that within us we have that where space and time cease to rule and where the links of evolution are merged in unity. In that everlasting abode of the ātaman, the soul, the revelation of the paramātman, the supreme soul, is already complete. Therefore the Upanishads say: He who knows Brahman, the true, the all-conscious, and the infinite as hidden in the depths of the soul, which is the supreme sky (the inner sky of consciousness), enjoys all objects of desire in union with the all-knowing Brahman."

"This "I" of mine toils hard, day and night, for a home which it knows as its own. Alas, there will be no end of its sufferings so long as it is not able to call this home thine. Till then it will struggle on, and its heart will ever cry, "Ferryman, lead me across." When this home of mine is made thine, that very moment is it taken across, even while its old walls enclose it. This "I" is restless. It is working for a gain which can never be assimilated with its spirit, which it never can hold and retain. In its efforts to clasp in its own arms that which is for all, it hurts others and is hurt in its turn, and cries, "Lead me across". But as soon as it is able to say, "All my work is thine," everything remains the same, only it is taken across. Where can I meet thee unless in this mine home made thine? Where can I join thee unless in this my work transformed into thy work? If I leave my home I shall not reach thy home; if I cease my work I can never join thee in thy work. For thou dwellest in me and I in thee. Thou without me or I without thee are nothing."

"The light of the stars travels millions of miles to reach the earth, but it cannot reach our hearts — so many millions of miles further off are we!"

"Every person is worthy of an infinite wealth of love — the beauty of his soul knows no limit."

"When sorrow is deepest...then the surface crust is pierced, and consolation wells up, and all the forces of patience and courage are banded together to do their duty. Thus great suffering brings with it the power of great endurance. So while we are cowards before petty troubles, great sorrows make us brave by rousing our truer manhood."

"The world is ever new to me; like an old friend loved through this and former lives, the acquaintance between us is both long and deep."

"One of the many suppressed longings of creation which cry after fulfilment is for neglected joys within reach; while we are busy pursuing chimerical impossibilities we famish our lives...The emptiness left by easy joys, untasted, is ever growing in my life. And the day may come when I shall feel that, could I but have the past back, I would strive no more after the unattainable, but drain to the full these little, unsought, everyday joys which life offers."

"It sometimes strikes me how immensely fortunate I am that each day should take its place in my life, either reddened with the rising and setting sun, or refreshingly cool with deep, dark clouds, or blooming like a white flower in the moonlight. What untold wealth!"

"Reason tells us that creation never can be perfectly happy. So long as it is incomplete it must put up with imperfection and sorrow. It can only be perfect when it ceases to be creation, and is God. Do our prayers dare go so far?"

"I saw, all of a sudden, an odd-looking bird making its way through the water to the opposite bank, followed by a great commotion. I found it was a domestic fowl which had managed to escape impending doom in the galley by jumping overboard and was now trying frantically to swim across. It had almost gained the bank when the clutches of its relentless pursuers closed on it, and it was brought back in triumph, gripped by the neck. I told the cook I would not have any meat for dinner. I really must give up animal food. We manage to swallow flesh only because we do not think of the cruel and sinful thing we do. There are many crimes which are the creation of man himself, the wrongfulness of which is put down to their divergence from habit, custom, or tradition. But cruelty is not of these. It is a fundamental sin, and admits of no argument or nice distinctions. If only we do not allow our heart to grow callous, its protest against cruelty is always clearly heard; and yet we go on perpetrating cruelties easily, merrily, all of us ⎯ in fact, any one who does not join in is dubbed a crank. … if, after our pity is aroused, we persist in throttling our feelings simply in order to join others in their preying upon life, we insult all that is good in us. I have decided to try a vegetarian diet."

"To Indians the idea of the transmigration of the soul from animal to man, and man to animal, does not seem strange, and so from our scriptures pity for all sentient creatures has not been banished as a sentimental exaggeration. When I am in close touch with Nature in the country, the Indian in me asserts itself and I cannot remain coldly indifferent to the abounding joy of life throbbing within the soft down-covered breast of a single tiny bird."

"If you shed tears when you miss the sun, you also miss the stars."

"That I exist is a perpetual surprise which is life."

"The fish in the water is silent, the animal on the earth is noisy, the bird in the air is singing, But Man has in him the silence of the sea, the noise of the earth and the music of the air."

"God finds himself by creating."

"Your idol is shattered in the dust to prove that God's dust is greater than your idol."

"Life is given to us, we earn it by giving it."

"We come nearest to the great when we are great in humility."

"Never be afraid of the moments—thus sings the voice of the everlasting."

"We read the world wrong and say that it deceives us."

"Every child comes with the message that God is not yet discouraged of man."

"He who wants to do good knocks at the gate; he who loves finds the gate open."

"Man goes into the noisy crowd to drown his own clamour of silence."

"To be outspoken is easy when you do not wait to speak the complete truth."

"Asks the Possible to the Impossible, "Where is your dwelling place?" "In the dreams of the impotent," comes the answer."

"If you shut your door to all errors truth will be shut out."

"The roots below the earth claim no rewards for making the branches fruitful."

"Time is the wealth of change, but the clock in its parody makes it mere change and no wealth."

"When we rejoice in our fulness, then we can part with our fruits with joy."

"The water in a vessel is sparkling; the water in the sea is dark. The small truth has words that are clear; the great truth has great silence."

"He who is too busy doing good finds no time to be good."

"A mind all logic is like a knife all blade. It makes the hand bleed that uses it."

"Praise shames me, for I secretly beg for it."

"Night's darkness is a bag that bursts with the gold of the dawn."

"Men are cruel, but Man is kind."

"The fountain of death makes the still water of life play."

"Those who have everything but thee, my God, laugh at those who have nothing but thyself."

"Do not say, "It is morning," and dismiss it with a name of yesterday. See it for the first time as a new-born child that has no name."

"Death belongs to life as birth does. The walk is in the raising of the foot as in the laying of it down."

"WE live in this world when we love it."

"Let the dead have the immortality of fame, but the living the immortality of love."

"When I stand before thee at the day's end thou shalt see my scars and know that I had my wounds and also my healing."

"Clouds come floating into my life from other days no longer to shed rain or usher storm but to give colour to my sunset sky."

"Let this be my last word, that I trust in thy love."

"You can’t cross the sea merely by standing and staring at the water."

"Source: *Wit and Wisdom of Gandhi, Nehru, Tagore* (1968) quoting Tagore"

"We have our eyes, which relate to us the vision of the physical universe. We have also an inner faculty of our own which helps us to find our relationship with the supreme self of man, the universe of personality. This faculty is our luminous imagination, which in its higher stage is special to man.Tf offers us that vision of wholeness which for the biological necessity of physical survival is superfluous ; its purpose is to arouse in us the sense of perfection which is our true sense of immortality."

"The development of intelligence and physical power is equally necessary in animals and men for their purposes of living; but what is unique in man is the development of his consciousness which gradually deepens and widens the realization of his immortal being, the perfect, the eternal."

"The most important of all outstanding facts of Iranian history is the religious reform brought about by Zarathustra. There can be hardly any question that he was the first man we know who gave a definitely moral character and direction to religion and at the same time preached the doctrine of monotheism which offered an eternal foundation of reality to goodness as an ideal of perfection."

"It is for dignity of being that we aspire through the expansion of our consciousness in a great reality of Man to which we belong. We realize it through admiration and love, through hope that soars beyond the actual, beyond our own span of life into an endless time wherein we live the life of all men."

"Our village poet sings: “Man will brightly flash into your sight, my heart, if you shut the door of desires.” We have seen how primitive man was occupied with his physical needs, and thus restricted himself to the present which is the time boundary of the animal; and he missed the urge of his consciousness to seek its emancipation in a world of ultimate human value."

"I was born in what was once the metropolis of British India. My own ancestors came floating to Calcutta upon the earliest tide of the fluctuating fortune of the East India Company. The unconventional code of life for our family has been a confluence of three cultures, the Hindu, Mohammedan and British."

"There is no external means of taking freedom by the throat. It is the inward process of losing ourselves that leads to it. Bondage in all its forms has its stronghold in the inner self and not in the outside world; it is in the dimming of our consciousness, in the narrowing of our perspective, in the wrong valuation of things."

"The tendency of the Indian mind has ever been towards that transcendentalism which does not hold religion to be ultimate but rather to be a means to a further end. This end consists in the perfect liberation of the individual in the universal spirit across the furthest limits of humanity itself."

"It is widely known in India that there are individuals who have the power to attain temporarily the state of Samadhi, the complete merging of the self in the infinite, a state which is indescribable. While accepting their testimony as true, let us at the same time have faith in the testimony of others who have felt a profound love, which is the intense feeling of union, for a Being who comprehends in himself all things that are human in knowledge, will and action."

"Ah me, why did they build my house by the road to the market town?"

"I am restless. I am athirst for faraway things. My soul goes out in a longing to touch the skirt of the dim distance. O Great Beyond, O the keen call of thy flute! I forget, I ever forget, that I have no wings to fly, that I am bound in this spot evermore."

"We do not stray out of all words into the ever silent; We do not raise our hands to the void for things beyond hope."

"Please is frail like a dewdrop, while it laughs it dies. But sorrow is strong and abiding. Let sorrowful love wake in your eyes."

"My heart, the bird of the wilderness, has found its sky in your eyes."

"Let your life lightly dance on the edges of Time like dew on the tip of a leaf."

"To the guests that must go, bid God's speed and brush away all traces of their steps."

"The wise man warns me that life is but a dewdrop on the lotus leaf."

"O Woman, you are not merely the handiwork of God, but also of men; these are ever endowing you with beauty from their own hearts … You are one-half woman and one-half dream."

"In the world's audience hall, the simple blade of grass sits on the same carpet with the sunbeams, and the stars of midnight."

"Who are you, reader, reading my poems an hundred years hence? I cannot send you one single flower from this wealth of the spring, one single streak of gold from yonder clouds. Open your doors and look abroad. From your blossoming garden gather fragrant memories of the vanished flowers of an hundred years before. In the joy of your heart may you feel the living joy that sang one spring morning, sending its glad voice across a hundred years."

"Bigotry tries to keep truth safe in its hand With a grip that kills it.Wishing to hearten a timid lamp great night lights all her stars."

"God seeks comrades and claims love, the Devil seeks slaves and claims obedience."

"The child ever dwells in the mystery of ageless time, unobscured by the dust of history."

"Jewel-Like the immortal does not boast of its length of years but of the scintillating point of the moment."

"While God waits for his temple to be built of love, men bring stones."

"I touch God in my song as the hill touched the far-away sea with its waterfall."

"Light finds her treasure of colours through the antagonism of clouds."

"The one without second is emptiness, the other one makes it true."

"Life's errors cry for the merciful beauty that can modulate their isolation into a harmony with the whole."

"Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization? … It is the constant harmony of chance and determination which makes it eternally new and living."

"In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret."

"Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value."

"I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service is joy."

"A certain high official in His Majesty’s service, who was also my friend, had requested that I write a song of felicitation towards the Emperor. The request simply amazed me. It caused a great stir in my heart. In response to that great mental turmoil, I pronounced the victory in Jana Gana Mana of that Bhagya Bidhata [Bengali pronunciation; “dispenser of destiny”] of India who has from age after age held steadfast the reins of India’s chariot through rise and fall, through the straight path and the curved. That Lord of Destiny, that Reader of the Collective Mind of India, that Perennial Guide, could never be George V, George VI, or any other George. Even my official friend understood this about the song. After all, even if his admiration for the crown was excessive, he was not lacking in simple common sense."

"Jana Gana Mana’s “dispenser of India’s destiny”, while not its past or present ruler, unambiguously signifies the divine Guide, the eternal Guru, Krishna... [Tagore] leaves no one in doubt that he means the Eternal Charioteer leading the pilgrims on their journey through countless ages of the timeless history of mankind. This clearly refers to the Krishna of the Bhagavad Gita, who is there as Arjuna’s charioteer. He is worshipped as an incarnation of Vishnu, who takes birth from age to age, whenever Dharma has weakened and needs to be strengthened... The iconography of Vishnu and Krishna (chariot, conch, the expression yuge yuge, “age after age”) is exuberantly sung there, and the singers describe themselves as yatri, “pilgrims”. King George, Prime Minister Nehru or any otherworldly ruler is absent, the entire focus is on Krishna, the guide and charioteer. He is said to “deliver from sorrow and pain”, which would be too much honour for a mere state leader; and to be “the people’s guide on the path”.... According to Rabindranath Tagore, and according to all Indian citizens who intone or honour his anthem, India is not complete without a heaven-oriented, sacred dimension."

"He is a great poet, I can see that now. It's not only a matter of individual lines which have real genius, or individual poems . . . but that mighty flow of poetry which takes its strength from Hinduism as from the Ganges, and is called Rabindranath Tagore."

"One aspect of this behaviour pattern had been noticed by the great poet, Rabindranath, who was reported as follows in an interview to The Times of India published on April 18, 1924: "Another very important fact which according to the poet was making it almost impossible for Hindu-Mohammedan unity to become an accomplished fact was that the Mohammedans could not confine their patriotism to any one country. The poet said that he had very frankly asked many Mohammedans whether, in the event of any Mohammedan power invading India, they would stand side by side with their Hindu neighbours to defend their common land. He could not be satisfied with the reply he got from them. He said that he could definitely state that even men like Mr. Mohammed Ali had declared that under no circumstances was it permissible for any Mohammedan, whatever his country might be, to stand against any other Mohammedan.""

"The British now began to regard him as a subversive nationalist, though in fact his national- ism was purely cultural. He played no part in the Indian National Congress with its demands for an increased share in the legislatures and the higher civil service. To Rabindra all that was as alien and meaningless as the British administration, His idea of politics was effort directed to the reconstruction of Bengali village life. Characteristically, when he later visited Cornell University in New York State as a celebrity, and had to sign the distinguished visitor's book, in the space for the visitor's nationality he inscribed not 'Indian' but 'Bengali'."

"After these conversations with Tagore some of the ideas that had seemed so crazy suddenly made much more sense. That was a great help for me."

"Rabindranath is the greatest man I have had the privilege to know. There has been no one like him anywhere on our globe for many centuries."

"In the nineteenth century Bengali replaced Sanskrit as the literary language of Bengal; the novelist Chatterjee was its Boccaccio, the poet Tagore was its Petrarch."

"Rabindranath was brought up in an atmosphere of comfort and refinement, in which music, poetry and high discourse were the very air that he breathed. He was a gentle spirit from birth, a Shelley who refused to die young or to grow old; so affectionate that squirrels climbed upon his knees, and birds perched upon his hands. He was observant and receptive, and felt the eddying overtones of experience with a mystic sensitivity. Sometimes he would stand for hours on a balcony, noting with literary instinct the figure and features, the mannerisms and gait of each passer-by in the street; sometimes, on a sofa in an inner room, he would spend half a day silent with his memories and his dreams. He began to compose verses on a slate, happy in the thought that errors could be so easily wiped away. Soon he was writing songs full of tenderness for India—for the beauty of her scenery, the loveliness of her women, and the sufferings of her people; and he composed the music for these songs himself. All India sang them, and the young poet thrilled to hear them on the lips of rough peasants as he traveled, unknown, through distant villages.25 Here is one of them, translated from the Bengali by the author himself; who else has ever expressed with such sympathetic scepticism the divine nonsense of romantic love?"

"There are many virtues in these poems—an intense and yet sober patriotism; a femininely subtle understanding of love and woman, nature and man; a passionate penetration into the insight of India’s philosophers; and a Tennysonian delicacy of sentiment and phrase. If there is any fault in them it is that they are too consistently beautiful, too monotonously idealistic and tender. Every woman in them is lovely, and every man in them is infatuated with woman, or death, or God; nature, though sometimes terrible, is always sublime, never bleak, or barren, or hideous. Perhaps the story of Chitra is Tagore’s story: her lover Arjuna tires of her in a year because she is completely and uninterruptedly beautiful; only when she loses her beauty and, becoming strong, takes up the natural labors of life, does the god love her again—a profound symbol of the contented marriage."

"Therefore he has sung lyrics to the end, and all the world except the critics has heard him gladly. India was a little surprised when her poet received the Nobel prize (1913); the Bengal reviewers had seen only his faults, and the Calcutta professors had used his poems as examples of bad Bengali.30 The young Nationalists disliked him because his condemnation of the abuses in India’s moral life was stronger than his cry for political freedom; and when he was knighted it seemed to them a betrayal of India. He did not hold the honor long; for when, by a tragic misunderstanding, British soldiers fired into a religious gathering at Amritsar (1919), Tagore returned his decorations to the Viceroy with a stinging letter of renunciation. Today he is a solitary figure, perhaps the most impressive of all men now on the earth: a reformer who has had the courage to denounce the most basic of India’s institutions—the caste system—and the dearest of her beliefs—transmigration; a Nationalist who longs for India’s liberty, but has dared to protest against the chauvinism and self-seeking that play a part in the Nationalist movement; an educator who has tired of oratory and politics, and has retreated to his ashram and hermitage at Shantiniketan, to teach some of the new generation his gospel of moral self-liberation; a poet broken-hearted by the premature death of his wife, and by the humiliation of his country; a philosopher steeped in the Vedanta, a mystic hesitating, like Chandi Das, between woman and God, and yet shorn of the ancestral faith by the extent of his learning; a lover of Nature facing her messengers of death with no other consolation than his unaging gift of song."

"Gandhi and Tagore. Two types entirely different from each other, and yet both of them typical of India, both in the long line of India's great men ... It is not so much because of any single virtue but because of the tout ensemble, that I felt that among the world's great men today Gandhi and Tagore were supreme as human beings. What good fortune for me to have come into close contact with them."

"Many of us were educated on the literature of India when we fell in love we read Rabindranath Tagore and when we matured we tried to understand Gandhi."

"In Bangladesh, textbooks created after 1971 narrated events through a lens of Bengali cultural nationalism. Bengali cultural nationalism includes Hindus, such at Rabindranath Tagore and Ram Mohan Roy, who contributed to Bengali literature and society prior to the partition of the subcontinent. Rabindranath Tagore is particularly dear to Bangladeshis. His poetry and songs, "Rabindra Sangit", are sung by Bengali speaking school children, additionally he authored the words and music of the national anthem. Sonar Bangla (Golden Bengal). Song is an integral part of Bengali life, and in particular, songs by Rabindranath Tagore are well known. The Muktijuddho soldiers are remembered for their songs of inspiration, many of them authored by Tagore, sung as they trudged along rice paddies. Another reason Tagore is popular is because he was banned in Bangladesh in the late 1960s, when West Pakistan was attempting to put down Bengali cultural nationalism that was gaining ground."

"In “The Religion of the Forest,” Tagore wrote about the influence that the forest dwellers of ancient India had on classical Indian literature. The forests are sources of water and the storehouses of a biodiversity that can teach us the lessons of democracy—of leaving space for others while drawing sustenance from the common web of life. Tagore saw unity with nature as the highest stage of human evolution."

"Rabindranath Tagore, like Chaucer's forerunners, writes music for his words, and one understands at every moment that he is so abundant, so spontaneous, so daring in his passion, so full of surprise, because he is doing something which has never seemed strange, unnatural, or in need of defence."

"I think that it is a relatively good approximation to truth — which is much too complicated to allow anything but approximations — that mathematical ideas originate in empirics. But, once they are conceived, the subject begins to live a peculiar life of its own and is … governed by almost entirely aesthetical motivations. In other words, at a great distance from its empirical source, or after much "abstract" inbreeding, a mathematical subject is in danger of degeneration. At the inception the style is usually classical; when it shows signs of becoming baroque, then the danger signal is up. It would be easy to give examples, to trace specific evolutions into the baroque and the very high baroque... Whenever this stage is reached the only remedy seems to me to be the rejuvenating return to the source: the reinjection of more or less directly empirical ideas."

"For progress there is no cure.... The only safety possible is relative, and it lies in an intelligent exercise of day-to-day judgement."

"Any one who considers arithmetical methods of producing random digits is, of course, in a state of sin. For, as has been pointed out several times, there is no such thing as a random number — there are only methods to produce random numbers, and a strict arithmetic procedure of course is not such a method."

"The total subject of mathematics is clearly too broad for any one of us. I do not think that any mathematician since Gauss has covered it fully and uniformly, even Hilbert did not, and all of us are of considerably lesser width (quite apart from the question of depth) than Hilbert. It would therefore, be quite unrealistic not to admit, that any address I could possibly give would not be biased towards some areas in mathematics in which I have had some experience, to the detriment of others which may be equally or more important. To be specific, I could not avoid a bias towards those parts of analysis, logics, and certain border areas of the applications of mathematics to other sciences in which I have worked. If your Committee feels that an address which is affected by such imperfections still fits into the program of the Congress, and if the very generous confidence in my ability to deliver continues, I shall be glad to undertake it."

"A large part of mathematics which becomes useful developed with absolutely no desire to be useful, and in a situation where nobody could possibly know in what area it would become useful; and there were no general indications that it ever would be so. By and large it is uniformly true in mathematics that there is a time lapse between a mathematical discovery and the moment when it is useful; and that this lapse of time can be anything from 30 to 100 years, in some cases even more; and that the whole system seems to function without any direction, without any reference to usefulness, and without any desire to do things which are useful."

"The sciences do not try to explain, they hardly even try to interpret, they mainly make models. By a model is meant a mathematical construct which, with the addition of certain verbal interpretations, describes observed phenomena. The justification of such a mathematical construct is solely and precisely that it is expected to work."

"It is exceptional that one should be able to acquire the understanding of a process without having previously acquired a deep familiarity with running it, with using it, before one has assimilated it in an instinctive and empirical way… Thus any discussion of the nature of intellectual effort in any field is difficult, unless it presupposes an easy, routine familiarity with that field. In mathematics this limitation becomes very severe."

"When we talk mathematics, we may be discussing a secondary language built on the primary language of the nervous system."

"It is just as foolish to complain that people are selfish and treacherous as it is to complain that the magnetic field does not increase unless the electric field has a curl. Both are laws of nature."

"You should call it entropy, for two reasons. In the first place your uncertainty function has been used in statistical mechanics under that name, so it already has a name. In the second place, and more important, no one really knows what entropy really is, so in a debate you will always have the advantage."

"Young man, in mathematics you don't understand things. You just get used to them."

"You don't have to be responsible for the world that you're in."

"The goys have proven the following theorem…"

"The calculus was the first achievement of modern mathematics and it is difficult to overestimate its importance. I think it defines more unequivocally than anything else the inception of modern mathematics; and the system of mathematical analysis, which is its logical development, still constitutes the greatest technical advance in exact thinking."

"With four parameters I can fit an elephant, and with five I can make him wiggle his trunk."

"You wake me up early in the morning to tell me that I'm right? Please wait until I'm wrong."

"If one has really technically penetrated a subject, things that previously seemed in complete contrast, might be purely mathematical transformations of each other."

"If people do not believe that mathematics is simple, it is only because they do not realize how complicated life is."

"There probably is a God. Many things are easier to explain if there is than if there isn't."

"If you say why not bomb them tomorrow, I say why not today? If you say today at five o' clock, I say why not one o' clock?"

"Some people confess guilt to claim credit for the sin."

"It will not be sufficient to know that the enemy has only fifty possible tricks and that we can counter every one of them, but we must be able to counter them almost at the very instant they occur."

"One of the world's great mathematicians."

"John von Neumann was an enormous personality."

"Princeton was the place which had all these names—Einstein, Weyl, von Neumann—who were great figures at the time."

"I met him, but in a sense, he didn’t meet me. We were introduced at a game theory conference in 1955, two years before he died. I said, “Hello, Professor von Neumann,” and he was very cordial, but I don’t think he remembered me afterwards unless he was even more extraordinary than everybody says. I was a young person and he was a great star."

"I think I had some feeling that their minds [von Neumann and Weyl] were so far ahead of mine that it was difficult to follow their thoughts."

"If one applies an appropriately broad view of physics one must say that von Neumann had a quite outstanding insight into the problems of physics. Because he has done first-rate work, and he was the man who succeeded in giving a correct mathematical formulation of quantum mechanics, and this was the major theory in physics in the first half of the century."

"Nobody doubts that von Neumann was brilliant; everybody admits that."

"Nevertheless, it was generally agreed that von Neumann was the leading mathematical mind in the world at that time."

"By any standard, von Neumann, was one of the most creative and versatile scientists of the twentieth century."

"Von Neumann had a phenomenal capacity for doing mental computations of all kinds. His thought processes were extremely fast, and often he would see through to the end of someone’s argument almost before the speaker had got out the first few sentences. Recently, one of von Neumann’s colleagues said in affectionate explanation of von Neumann’s power, “You see, Johnny wasn’t human. But after living with humans for so long he learned how to do a remarkable imitation of one.”"

"One of the most brilliant mathematicians who ever lived."

"Von Neumann was considered to be the most brilliant of the young mathematicians."

"Von Neumann had an absolute paranoia about the Russians and favored a first nuclear strike. Einstein referred to him as a Denktier, a think animal."

"I have sometimes wondered whether a brain like von Neumann's does not indicate a species superior to that of man."

"I always thought Johnny’s brain indicated that he belonged to a new species, an evolution beyond man."

"It’s impossible to truly understand the speed at which von Neumann’s brain worked and how he thought, even for the cleverest observers. I drop hints about how fast and clever he was, but I don’t pretend to fully understand or get to grips with his human side. I’m not sure if I can, as some of his friends even said that von Neumann was an alien, a superintelligent being that had studied humans and learned how to copy us perfectly."

"Probably the smartest man on Earth."

"He had the kind of mind that if you go in to see him with an idea, inside of five minutes he's five blocks ahead of you and sees exactly where it's going. His mind was just so fast and so accurate that there was no keeping up with him. There was nobody on earth, as far as I'm concerned, who was in his category."

"His mind was faster than anybody's."

"He stimulated people everywhere. Von Neumann was generous intellectually, because his resources were so enormous, that he never gave away anything that he couldn't do without. He was a fountainhead of information, and he didn't hold back because there was always much more in depth than he ever exposed at one time. I'm not exaggerating. This was indeed how he was. In the few decades that followed, I have had the experience of understanding what this was like, by working as a consultant for some groups who were at a technical level so far below what I knew myself, that what they felt was worth bickering about was in fact possible [?] that one could ignore it, because one knows one has much more in depth than that and that's not an important point. Let them bicker about it, or let them think that they did something great. He was precisely that way. He was in depth, more knowledgeable than any man, and I say this having worked with Wiener for four years, and Wiener was no slouch himself. Von Neumann was a giant. He was ahead of anybody."

"What Von Neumann contributed as far as the engineering was concerned, was simply the enormous confidence everybody had that a machine so simple, and with no more doodads on it could knock dead, so to speak, an enormous amount of the computation that needed to be done in this world for the next few decades. He never came over and said to make a circuit of this, but he did know so much more of the deeper aspects of mathematics and the practical aspects of computation than any of the rest of us. What he did essentially, was to serve as this unshakable confidence that said: "Go ahead, nothing else matters, get it running at this speed and this capability, and the rest of it is just a lot of nonsense.""

"John von Neumann's brilliant mind blazed over lattice theory like a meteor."

"I went in and started telling him about my thesis. He listened for about ten minutes and asked me a couple of questions, and then he started telling me about my thesis. What you have really done is this, and probably this is true, and you could have done it in a somewhat simpler way, and so on. He was a really remarkable man. He listened to me talk about this rather obscure subject and in ten minutes he knew more about it than I did. He was extremely quick. I think he may have wasted a certain amount of time, by the way, because he was so willing to listen to second- or third-rate people and think about their problems. I saw him do that on many occasions."

"At the age of 6 he was able to divide two eight-digit numbers in his head. By the age of 8 he had mastered college calculus and as a trick could memorize on sight a column in a telephone book and repeat back the names, addresses and numbers. History was only a “hobby,” but by the outbreak of World War I, when he was 10, his photographic mind had absorbed most of the contents of the 46-volume works edited by the German historian Oncken with a sophistication that startled his elders."

"Several years ago his wife gave him a 21-volume Cambridge History set, and she is sure he memorized every name and fact in the books. “He is a major expert on all the royal family trees in Europe,” a friend said once. “He can tell you who fell in love with whom, and why, what obscure cousin this or that czar married, how many illegitimate children he had and so on.” One night during the Princeton days a world-famous expert on Byzantine history came to the Von Neumann house for a party. “Johnny and the professor got into a corner and began discussing some obscure facet,” recalls a friend who was there. “Then an argument arose over a date. Johnny insisted it was this, the professor that. So Johnny said, ‘Let’s get the book.’ They looked it up and Johnny was right. A few weeks later the professor was invited to the Von Neumann house again. He called Mrs. von Neumann and said jokingly, ‘I’ll come if Johnny promises not to discuss Byzantine history. Everybody thinks I am the world’s greatest expert in it and I want them to keep on thinking that.'”"

"One day he was urgently summoned to the offices of the Rand Corporation, a government-sponsored scientific research organization in Santa Monica, Calif. Rand scientists had come up with a problem so complex that the electronic computers then in existence seemingly could not handle it. The scientists wanted Von Neumann to invent a new kind of computer. After listening to the scientists expound, Von Neumann broke in: “Well, gentlemen, suppose you tell me exactly what the problem is?” For the next two hours the men at Rand lectured, scribbled on blackboards, and brought charts and tables back and forth. Von Neumann sat with his head buried in his hands. When the presentation was completed, he scribbled on a pad, stared so blankly that a Rand scientist later said he looked as if “his mind had slipped his face out of gear,” then said, “Gentlemen, you do not need the computer. I have the answer.” While the scientists sat in stunned silence, Von Neumann reeled off the various steps which would provide the solution to the problem. Having risen to this routine challenge, Von Neumann followed up with a routine suggestion: “Let’s go to lunch.”"

"One day, during an ICBM meeting on the West Coast, a physicist employed by an aircraft company approached Von Neumann with a detailed plan for one phase of the project. It consisted of a tome several hundred pages long on which the physicist had worked for eight months. Von Neumann took the book and flipped through the first several pages. Then he turned it over and began reading from back to front. He jotted down a figure on a pad, then a second and a third. He looked out the window for several seconds, returned the book to the physicist and said, “It won’t work.” The physicist returned to his company. After two months of re-evaluation, he came to the same conclusion."

"After the last visitor had departed Von Neumann would retire to his second-floor study to work on the paper which he knew would be his last contribution to science. It was an attempt to formulate a concept shedding new light on the workings of the human brain. He believed that if such a concept could be stated with certainty, it would also be applicable to electronic computers and would permit man to make a major step forward in using these 'automata'. In principle, he reasoned, there was no reason why some day a machine might not be built which not only could perform most of the functions of the human brain but could actually reproduce itself, i.e., create more supermachines like it. He proposed to present this paper at Yale, where he had been invited to give the 1956 Silliman Lectures."

"Probably the greatest mathematician of the century."

""Johnny," as all his friends called him, was the only scientist of the era to whom the word "genius" was almost universally applied. He had an uncanny ability to handle complex mathematical calculations in seconds. When he was six years old he could divide one eight-digit number into another, entirely in his head."

"Then, of course, there was Neumann, who always knew everything anyhow."

"Weyl had a very tremendous respect for him, and I could see in this advanced, seminar when Weyl didn't know the answer he would say, "Neumann, how does that go?" We all realized this was a great mathematician."

"His effectiveness was largely due to his ever-present mental manipulatory quickness. He could literally "think on his feet," and much of his best work may have received its initial impulse in just this way. He had a prodigious memory, and legend has it that he knew all the facts and dates from many volumes of standard histories by heart."

"He was also a great reader of books on history throughout his life, and in both science and history his retentive memory was most remarkable."

"It was also well remembered about 25 years later by one of his colleagues here at the time, M. Plancherel, who mentioned it to me then as an example of the extraordinary ability H. Weyl had, shared only by J. von Neumann among the mathematicians he had known, to get into a new subject and bring an important contribution to it within a few months."

"Von Neumann was considered the leading mathematician in the United States."

"Great mathematician."

"He would seize on the fuzzy notions of others and, by dint of his prodigious mental powers, leap five blocks ahead of the pack. “You would tell him something garbled, and he’d say, ‘Oh, you mean the following,’ and it would come back beautifully stated,” said his onetime protégé, the Harvard mathematician Raoul Bott."

"Von Neumann is a great scientific hero to me because it seemed… he seemed to have something. And of course it may be envy rather than admiration, but it's good to envy someone like von Neumann."

"Mathematics is not a pompous activity, least of all in the hands of extraordinarily fast and penetrating minds like Johnny von Neumann."

"There was something endearing and personal about Johnny von Neumann. He was the cleverest man I ever knew, without exception. And he was a genius, in the sense that a genius is a man who has two great ideas. When he died in 1957 it was a great tragedy to us all."

"In a Silliman lecture ... John von Neumann, who was dying at the time, wrote some of the most splendid sentences he wrote in all his life ... He pointed out that there were good grounds merely in terms of electrical analysis to show that the mind, the brain itself, could not be working on a digital system. It did not have enough accuracy; or ... it did not have enough memory. ... And he wrote some classical sentences saying there is a statistical language in the brain ... different from any other statistical language that we use... this is what we have to discover. ...I think we shall make some progress along the lines of looking for what kind of statistical language would work."

"The greatest polymath of the 20th century."

"The crucial point: in Dr. von Neumann the Institute has perhaps the cleverest man in the world, and the really deciding factor in the end should, I am sure, be what he wants to do."

"Von Neumann was a very great mathematician. He made many important contributions in a wide range of fields."

"The manuscripts for both parts of the present volume were unfinished; indeed, they were both, in a sense, first drafts. There is one compensation in this: one can see von Neumann's powerful mind at work."

"He was about as likable a chap as you could imagine. There is just one short thing about him. I was riding in a Pullman one day in the lounge car after the war and I hadn't looked about me before I sat down; I was reading something and it had my full attention. From across came von Neumann. He sat down aside me and introduced himself. Well here was the man who, in my opinion, was the most able mathematician in the country in many ways and he felt that he needed to introduce himself to me. That's a type of modesty one can't help liking."

"He was a superb lecturer. Superb."

"He was incredible - the enormous perception that he had. For me, ever since, a standard of comparison has always been von Neumann. And if I say, "He reminds me of von Neumann," that's about the best compliment I can give anyone."

"He was incredibly perceptive."

"[He] thought so fast that he very often anticipated what one was going to say. . . . a pleasant agreeable person . . . the amazing logic of his thought processes."

"Von Neumann was capable of all sorts of remarkable things."

"The smartest man in the world."

"Genius of the highest order."

"Now the story doesn't end here. Before going on with it, however, I'd like to introduce you to Johnnie von Neumann, an incredible genius whose mind worked about as rapidly as the super high-speed computers he helped design."

"Bennie decided to approach Johnnie on the matter and arranged to travel to Princeton’s Institute for Advanced Study, headed up at the time by Oppenheimer, where Johnnie (and lesser geniuses such as Albert Einstein) was stationed."

"He did a tremendous amount of different things in mathematics, many of them revolutionary."

"Mr. von Neumann, in spite of his youth, is a completely exceptional personality ... who has already done very productive work ... and whose future development is being watched with great expectation in many places."

"Von Neumann I never could quite figure out. He was just too fast for me."

"Strange, contradictory, and controversial person; childish and good-humored, sophisticated and savage, brilliantly clever yet with very limited, almost primitive lack of ability to handle his emotions—an enigma of nature that will have to remain unsolved."

"[One early 1945 night,] he woke up and started talking at a speed which, even for him, was extraordinarily fast. “What we are creating now is a monster whose influence is going to change history, provided there is any history left, yet it would be impossible not to see it through, not only for the military reasons, but it would also be unethical from the point of view of the scientists not to do what they know is feasible, no matter what terrible consequences it may have. And this is only the beginning!” The concerns von Neumann voiced that night were less about nuclear weapons, and more about the growing powers of machines. “From here on, Johnny’s fascination and preoccupation with the shape of things to come never ceased,” concludes Klári’s account. For the next seven years he neglected mathematics and devoted himself to the advance of technology in all forms. “It was almost as if he knew that there was not very much time left.”"

"He had always done his writing at home during the night or at dawn. His capacity for work was practically unlimited."

"People would come to him because of his great insight."

"In von Neumann’s generation his ability to absorb and digest an enormous amount of extremely diverse material in a short time was exceptional; and in a profession where quick minds are somewhat commonplace, his amazing rapidity was proverbial."

"May have been the last representative of a once-flourishing and numerous group, the great mathematicians who were equally at home in pure and applied mathematics and who throughout their careers maintained a steady production in both directions."

"Perhaps an even greater genius than Einstein, of almost extraterrestrial brilliance."

"However, as noted earlier, one of his central objectives—as a mathematician—was to publish the generalized proof of the fixed point theorem. Was the economics merely a convenient vehicle for an essentially mathematical exercise for von Neumann? Genius that he was, perhaps that is all that he wanted to do at that time. Later, after meeting Oscar Morgenstern, he returns to economics, but only through their joint interest in the theory of games."

"Von Neumann was a great mathematician and had the reputation at that time of being the cleverest man in the world. He was supposed to be the intellectual force driving the whole development of computers. He was a great thinker and a great entrepreneur."

"I remember a talk that Von Neumann gave at Princeton around 1950, describing the glorious future which he then saw for his computers. Most of the people that he hired for his computer project in the early days were meteorologists. Meteorology was the big thing on his horizon. He said, as soon as we have good computers, we shall be able to divide the phenomena of meteorology cleanly into two categories, the stable and the unstable. The unstable phenomena are those which are upset by small disturbances, the stable phenomena are those which are resilient to small disturbances. He said, as soon as we have some large computers working, the problems of meteorology will be solved. All processes that are stable we shall predict. All processes that are unstable we shall control. He imagined that we needed only to identify the points in space and time at which unstable processes originated, and then a few airplanes carrying smoke generators could fly to those points and introduce the appropriate small disturbances to make the unstable processes flip into the desired directions. A central committee of computer experts and meteorologists would tell the airplanes where to go in order to make sure that no rain would fall on the Fourth of July picnic. This was John von Neumann's dream. This, and the hydrogen bomb, were the main practical benefits which he saw arising from the development of computers."

"Von Neumann compensated for these superhuman abilities with an earthy sense of humor and tireless social life, and tried, with mixed success, to blend in on a normal human scale."

"I got to know von Neumann and I thought he was very quick mentally in mathematics and things."

"I think he was a damn fast guy for figuring out what the other guy was doing and explaining it better."

"Johnny has a very good mind."

"The Alexanders gave humdinger, wonderful parties. I don't know whether they would be regarded as outlandish today, but they were certainly regarded as far out in those days. The phenomenal feature of von Neumann was that he could go to these parties and party and drink and whoop it up to the early hours of the morning, and then come in the next morning at 8:30, hold class, and give an absolutely lucid lecture. What happened is that some of the graduate students thought that the way to be like von Neumannn was to live like him, and they couldn't do it."

"Von Neumann was very impressive to talk with. He was very quick."

"In speed and understanding Von Neumann was certainly phenomenal. He could understand a proof even far from his own subject very fast. I remember once in Cambridge I told him a proof of interpolation that was not quite correct. By the time we met again I had a correct proof. Von Neumann told me, “Something seems to be wrong in that proof.” And it was really not his subject. He wasn’t that interested in it, but he was quite right."

"Our country’s greatest Jancsi."

"You know, Herb, Johnny can do calculations in his head ten times as fast as I can! And I can do them ten times as fast as you can, Herb, so you can see how impressive Johnny is!"

"He is really a professional, isn’t he!"

"Dr. von Neumann is one of the very few men about whom I have not heard a single critical remark. It is astonishing that so much equanimity and so much intelligence could be concentrated in a man of not extraordinary appearance."

"Johnny von Neumann was the greatest mathematician around."

"Finally there came in the mail an invitation from the Institute for Advanced Study: Einstein. . . von Neumann. . .Weyl. . . all these great minds!"

"At about that time Einstein had agreed to serve as a consultant to our group but did not want to travel to Washington. So there had to be a liaison person and I was given that opportunity. Since Einstein did not know me, there had to be someone to introduce us. It then happened that I was introduced to Einstein by John von Neumann, one of the most important mathematicians of all time, and who had also become a consultant to our group. It was a very great experience for a new Ph.D. to be introduced to Einstein by Von Neumann!"

"Von Neumann was one of the greatest geniuses that ever lived."

"[Addressing Albert Tucker] The story goes that von Neumann's parents had all been lawyers and they sort of hoped that Johnny would be a good, lawyer. When he was sixteen or so they sort of tolerated his fiddling around with chemistry and mathematics. Finally they found out he wanted to be a mathematician, or chemist, or some mixture. They were very upset. Well, their attitude was that it wasn't too bad if he was going to pe a good one. So they inquired around who the best mathematician in his part of the world was, and it turned out to be Siegel. They had lots of money, and they arranged for Siegel to talk to Johnny. Afterwards they asked him, "Well, do you think he has any potential?" He said, "He knows more mathematics than I do now.""

"Von Neumann was also a delight to be with. His brainpower stuck out in every direction."

"Intellectual brilliance."

"Von Neumann would engage in any subject you wanted to discuss and within five minutes be right at the heart of the issue, even when he started off by saying, “I can discuss that not prejudiced by any facts.”"

"The most outstanding and at the same time versatile mathematician in the world in the second quarter of the 20th century."

"Around 1922–23, being then professor at Marburg University, I received from Professor Erhard Schmidt, Berlin (on behalf of the Redaktion of the Mathematische Zeitschrift) a long manuscript of an author unknown to me, Johann von Neumann, with the title Die Axiomatisierung der Mengenlehre, this being his eventual doctor dissertation which appeared in the Zeitschrift only in 1928, (Vol. 27). I was asked to express my view since it seemed incomprehensible. I don’t maintain that I understood everything, but enough to see that this was an outstanding work and to recognize ex ungue leonem. While answering in this sense, I invited the young scholar to visit me (in Marburg) and discussed things with him, strongly advising him to prepare the ground for the understanding of so technical an essay by a more informal essay which should stress the new access to the problem and its fundamental consequences. He wrote such an essay under the title, Eine Axiomatisierung der Mengenlehre, and I published it in 1925 in the Journal für Mathematik (vol. 154) of which I was then Associate Editor."

"I will not attempt to describe John von Neumann's unique abilities, but only say a little about the impression he made on us. The most striking was the enormous speed with which his brain worked. One could believe he already knew beforehand everything one asked him about. A little story illustrates this. Stefan Bergman […] went around and posed a problem to people. If one approached it directly, it required some calculation and the summation of a geometric series. But if one gave it a suitable twist, the solution became immediately apparent. When von Neumann promptly gave the correct answer, Bergman said: "You are the first of those I have asked who did not sum the geometric series." "No!" answered von Neumann, "I summed it.""

"John von Neumann is a kind of legendary mind ... Many people say he's like one of the smartest humans ever."

"I never ceased to be fascinated by electronic computers, and I feel that I have been privileged in having been initiated so marvellously by the Master himself. His mathematical achievements are far too subtle and technical for me to understand or to describe, but I can attest to the strength of his brain because I once saw him, for a bet, drink sixteen martinis in a row and then be still on his feet and quite lucid, though somewhat pessimistic in his utterances."

"IQ tests for geniuses have not yet been constructed, because one cannot expect the IQ-specialists to be geniuses, but one must suspect that the scale continues upwards to giddy heights of ability. Most of those who have known the mathematician John von Neumann have felt as slow and stupid in his presence as the dunce with the top of the form."

"A more interesting activity during that time was my periodic contact with Albert Einstein, who, along with other prominent experts such as John von Neumann, served as a consultant for the High Explosive Division."

"[On Rayleigh–Taylor instability] So, Fermi said, "Let me make a model; I'll have a broad tongue which moves into the dense material; I'll have a narrow tongue that moves away from it, and I'll just solve this numerically." So, he did some of that, but he wasn't quite satisfied with the solution. One afternoon around 4:50 p.m., John von Neumann came by and saw what Fermi had on the blackboard and asked what he was doing. So, [[Enrico Fermi|Enrico] told him, and John von Neumann said, "That's very interesting." He came back about 15 minutes later and gave him the answer. Fermi leaned against his doorpost and told me, "You know, that man makes me feel I know no mathematics at all.""

"Well, I was so flattered to be mentioned in a footnote by John von Neumann that it didn't occur to me that he hadn't actually credited us with what we were doing."

"The fact, however, remains that a lot of wonderful people never received the prize. Just take a few examples from among Hungarian physicists. Von Neumann never received the prize and neither did Szilard."

"That von Neumann was brilliant, perhaps a good deal more than brilliant, had been clear even in childhood."

"He is regarded as one of the giants of modern mathematics."

"One of the great mathematical universalists."

"While still very young, von Neumann showed tremendous intellectual and linguistic ability, and he once told the author that at six he and his father often joked with each other in classical Greek."

"One of his remarkable abilities was his power of absolute recall. As far as I could tell, von Neumann was able on once reading a book or article to quote it back verbatim; moreover, he could do it years later without hesitation. He could also translate it at no diminution in speed from its original language into English. On one occasion I tested his ability by asking him to tell me how A Tale of Two Cities started. Whereupon, without any pause, he immediately began to recite the first chapter and continued until asked to stop after about ten or fifteen minutes. Another time, I watched him lecture on some material written in German about twenty years earlier. In this performance von Neumann even used exactly the same letters and symbols he had in the original."

"Fantastic speed."

"I guess one of [Veblen's] greatest mathematical accomplishments was finding Johnny von Neumann and bringing him to Princeton University. At least I suppose that was his greatest achievement among many achievements."

"He [Veblen] delighted in Johnny von Neumann."

"Whenever you'd go into his office, having spent the last week working on something, and say, "Johnny, I've got an idea," and start to write, you'd get maybe the first half-a-line down before he'd say, "Yes, let me have the chalk." Then he'd get up there, and for the rest of the hour he would be putting it down in the way it ought to be done."

"He had another quality which I always thought was unbelievable. He and I worked at trying to prove something about bounds on eigen values one time without .any success. One day I saw in Math Reviews a statement that Kolmogorov or somebody had proved a theorem, and I said, "This is what so and so proved." He said, "Sure, this is how it goes." And he went to the blackboard and he proved it. Somehow, just knowing that it was true, and not just a conjecture of ours, made it possible for him to see the proof. I don't know how or why or what."

"At just about the time you could run your eye down the page, he would be turning it."

"I always remember one time, Bochner, von Neumann, and I were in a room, I guess Johnny's room in the Institute. Bochner was presenting material to us, and he got stuck. He hemmed and hawed for a while, and he said "If you'll wait a minute, I know where the book is that has the proof of this. I'll run upstairs and get it." Johnny said, "Don't do that, I don't know what book it's in, but I 'II prove it for you." And he did."

"So he had a remarkable mind, a really remarkable mind."

"It is the hallmark of a great mathematician that his output is prodigious and von Neumann was indeed a great mathematician."

"Of previous publications those of von Neumann have most strongly influenced the work presented here."

"In a 1948 Princeton talk, replying to a frequent affirmation that it's impossible to build a machine that can replace the human mind, von Neumann said: You insist that there is something that a machine can't do. If you will tell me precisely what it is that a machine cannot do, then I can always make a machine which will do just that."

"The greatest polymath and fastest thinker of the 20th century."

"Now, just consider the smartest person who has ever lived. On almost everyone's shortlist here is John von Neumann... I mean, the impression that von Neumann made on the people around him, and this included the greatest mathematicians and physicists of his time, is fairly well-documented. If only half the stories about him are half true, there's no question he's one of the smartest people who has ever lived."

"Most of the legends, from childhood on, tell about his phenomenal speed in absorbing ideas and solving problems. At the age of 6 he could divide two eight-digit numbers in his head; by 8 he had mastered the calculus; by 12 he had read and understood Borel’s Théorie des Fonctions."

"The speed with which von Neumann could think was awe-inspiring."

"When his electronic computer was ready for its first preliminary test, someone suggested a relatively simple problem involving powers of 2. (It was something of this kind: what is the smallest power of 2 with the property that its decimal digit fourth from the right is 7? This is a completely trivial problem for a present-day computer: it takes only a fraction of a second of machine time.) The machine and Johnny started at the same time, and Johnny finished first."

"One famous story concerns a complicated expression that a young scientist at the Aberdeen Proving Ground needed to evaluate. He spent ten minutes on the first special case; the second computation took an hour of paper and pencil work; for the third he had to resort to a desk calculator, and even so took half a day. When Johnny came to town, the young man showed him the formula and asked him what to do. Johnny was glad to tackle it. "Let's see what happens for the first few cases. If we put n = 1, we get..." -- and he looked into space and mumbled for a minute. Knowing the answer, the young questioner put in "2.31?" Johnny gave him a funny look and said "Now if n = 2, ...", and once again voiced some of his thoughts as he worked. The young man, prepared, could of course follow what Johnny was doing, and, a few seconds before Johnny finished, he interrupted again, in a hesitant tone of voice: "7.49?" This time Johnny frowned, and hurried on: "If n = 3, then...". The same thing happened as before - Johnny muttered for several minutes, the young man eavesdropped, and, just before Johnny finished, the young man exclaimed: "11.06!" That was too much for Johnny. It couldn't be! No unknown beginner could outdo him! He was upset and he sulked till the practical joker confessed."

"As a writer of mathematics von Neumann was clear, but not clean; he was powerful but not elegant. He seemed to love fussy detail, needless repetition, and notation so explicit as to be confusing. To maintain a logically valid but perfectly transparent and unimportant distinction, in one paper he introduced an extension of the usual functional notation: along with the standard \phi(x) he dealt also with something denoted by \phi((x)). The hair that was split to get there had to be split again a little later, and there was \phi(((x))), and, ultimately, \phi((((x)))). Equations such as"

"I became Johnny’s assistant. How was it? Scary. The most spectacular thing about Johnny was not his power as a mathematician, which was great, or his insight and his clarity, but his rapidity; he was very, very fast."

"Keeping up with him was... impossible. The feeling was you were on a tricycle chasing a racing car."

"I was absolutely fascinated with von Neumann; I still am."

"I was fascinated by whatever von Neumann did."

"Throughout the world mathematicians and others had marvelled at the lightning speed with which von Neumann analyzed and solved complex problems."

"In this galaxy of stars von Neumann, a professor at the Institute, simply radiated excitement. His lectures on Hilbert Space, measure theory, rings of operators (called now von Neumann algebras), and continuous geometry, fascinated a large audience. At the daily afternoon tea he engaged some group in a most lively and stimulating discussion. With obvious delight he explained, clarified, and analyzed problems on the spot and gave help to one and all. But sometimes he would stand apart, deep in thought, his brown eyes staring into space, his lips moving silently and rapidly, and at such times no one ventured to disturb him."

"Professors at the university direct doctoral theses but those at the Institute do not. Unaware of this, in 1934 I asked von Neumann if he would direct my doctoral thesis. He replied Yes, and suggested the problem of identifying the Hilbert space closure and adjoint of nth-order linear differential operators. Marshall Stone, in his huge volume Linear transformations in Hilbert Space, had solved the case for first order and his methods generalized to higher orders. My not particularly outstanding thesis was accepted and I moved into an ardent study of continuous geometry. In 1936, as a postdoctoral Fellow at Yale, I found a partly new proof, with weaker axioms, for von Neumann's transitivity of perspectivity. Von Neumann invited me to visit Princeton and talk with him. He gave me most cordial encouragement, let me have his unpublished manuscripts to study, and later took the initiative to recommend me to Marshall Stone for a B. P. Instructorship at Harvard. This warm, generous concern made a deep impression on me."

"Von Neumann was a true genius, the only one I’ve ever known. I’ve met Einstein and Oppenheimer and Teller and—who’s the mad genius from MIT? I don’t mean McCulloch, but a mathematician. Any-way, a whole bunch of those other guys. Von Neumann was the only genius I ever met. The others were supersmart .... And great prima donnas. But von Neumann’s mind was all-encompassing. He could solve problems in any domain. . . . And his mind was always working, always restless. He walked into my living room one night and a half dozen people were already having cocktails, and he disappeared into a corner and stood with his back to us, hands behind him, and after about two minutes turned to me and said, “About two thirds of a liter a week, Leon.” And I had to think about it for three or four minutes, and finally I said, “Yeah, Johnny, that’s just about right.” He’d walked up to the nine-gallon tropical fish aquarium that stood on a table in the corner, had noted the temperature of the water, had made an estimate of the surface area, had seen the gap that existed between the overhead light and the glass to keep the fish from jumping out, made an estimate of the particular escape velocity of the water molecules, integrated and found out how much added water was needed each week for that aquarium. And he was right within a few percent. That’s the kind of thing he did all the time. Another thing that he isn’t known well for was his sense of humor. He really enjoyed dirty limericks. And though we never said anything to each other deliberately, it sort of evolved that whenever we came together, whether it was an hour or a month later, the name of the game was to see who could rush up the fastest and unload the largest number of new limericks. It turned out to be a delightful game. He had oodles of them; I was hard put to keep up with him. His memory was just beyond conception, a photograph for everything he ever learned or saw. Lightning calculator and head screwed on to boot—he put all of those together with a huge creative talent."

"Von Neumann did not seem particularly interested in studying chemistry. On the other hand, it is documented that he attended lectures by Haber, and the latter allegedly expressed to friends the wish that von Neumann should pursue an academic career in chemistry."

"Fraenkel later reported impressively that he only managed with great effort to work through von Neumann's work, which "differed from everything that had appeared up to then on the axiomatization of set theory" and introduced completely new concepts, and that he was immediately convinced of von Neumann's quite extraordinary talent."

"And about Johann von Neumann, the mathematics lecturers seem to have even told stories to their students during lectures, as Alexander Dinghas (1908–1974) vividly described in his memories: Thus, Issai Schur reported to students in a lecture that the student von Neumann, in a seminar where a proof of the "Minkowski theorem on the estimation of linear forms" was being treated, had stood up and "added great simplifications to the presented proof"."

"Fantastic mind."

"His extraordinariness lay in his mental abilities. These were so dazzling that some of his admiring colleagues were at a loss to describe them in ordinary human terms."

"Banesh Hoffmann: He thought very fast, yes, and he was extraordinarily subtle. He was most impressive. You've heard the story of Robertson driving van Neumann to somewhere. Von Neumann asked him what he was working on, and Robertson said such and such an equation. By the time they got to the end of the ride von Neumann had solved the equation in his head. Had you heard that?"

"Albert William Tucker: No, but it's typical."

"Banesh Hoffmann: Yes, he was incredible."

"As a mathematician, Steinhaus’s main strengths were his intelligence and an unerring instinct and taste in the choice of problems. In this respect he reminded me of John von Neumann, a mathematician whom he greatly liked and admired."

"Getting to know von Neumann better was one of the delights of my stay in Princeton. Apart from being one of the greatest mathematicians of our century, he was a wonderful companion."

"I was privileged to have known von Neumann personally and, like most mathematicians of my generation, I have been strongly influenced by his work and by his person."

"Unquestionably the nearest thing to a genius I have ever encountered."

"There were several times in my life that I’ve, one way or another, got that feeling, my gosh, here is a tremendous mathematician; for instance, Weil, von Neumann, Serre, Milnor, Atiyah. Well, those are obvious names."

"Certainly the greatest mathematician of that time."

"Richard Rhodes: Was he as extraordinary a mind as he has been described?"

"George Kistiakowsky: Yes, an extraordinary, fast mind. Extraordinarily fast mind."

"We were all drawn by von Neumann."

"It must have been a shattering experience to have grown up with von Neumann however bright one is."

"He was the quickest mathematician i have ever known."

"He was the most remarkable man. I’m always utterly surprised that his name is not common, household. It is a name that should be known to every American—in fact, every person in the world, just as the name of Einstein is. I am always utterly surprised how come he’s almost totally unknown. In fact, did you know – you did know, all right, you are an unusually well informed person. All people who had met him and interacted with him realized that his brain was more powerful than anyone’s they have ever encountered. I remember Hans Bethe even said, only half in jest, that von Neumann’s brain was a new development of the human brain. Only a slight exaggeration."

"People today have a hard time to imagine how brilliant von Neumann was. If you talked to him, after three words, he took over. He understood in an instant what the problem was and had ideas. Everybody wanted to talk to him."

"Mrs. Szegő often recalled that Szegő came home with tears in his eyes from his first encounter with the young prodigy."

"To gain a measure of von Neumann’s achievements, consider that had he lived a normal span of years, he would certainly have been a recipient of a Nobel Prize in economics. And if there were Nobel Prizes in computer science and mathematics, he would have been honored by these, too. So the writer of these letters should be thought of as a triple Nobel laureate or, possibly, a ​3 1⁄2-fold winner, for his work in physics, in particular, quantum mechanics."

"Von Neumann was addicted to thinking, and in particular to thinking about mathematics."

"Von Neumann combined, in a unique fashion, extreme quickness, very broad interests, and a fearsome technical prowess."

"Most mathematicians prove what they can, von Neumann proves what he wants." Once in a discussion about the rapid growth of mathematics in modern times, von Neumann was heard to remark that whereas thirty years ago a mathematician could grasp all of mathematics, that is impossible today. Someone asked him: "What percentage of all mathematics might a person aspire to understand today?" Von Neumann went into one of his five-second thinking trances, and said: "About 28 percent."

"He was admired by the brightest stars at Los Alamos: Oppenheimer, Bethe, Feynman, Peierls, Teller and many others; they acknowledged him as their superior for sheer brain power."

"Most scintillating intellect of this century."

"The most powerful brain."

"Historians have noted how Baron Eötvös’s educational efforts led to an explosion of genius — such luminaries as the physicists Edward Teller, Eugene Wigner, Leo Szilard, and the mathematician John von Neumann all came out of Budapest during the Eötvös era. The production of Hungarian scientists and mathematicians in the early twentieth century was so prolific that many otherwise calm observers believe Budapest was settled by Martians in a plan to infiltrate and take over the planet."

"As a matter of fact, he is very good."

"Stone told me that the two mathematicians in all the world who could be most helpful to my development were John von Neumann and Frederick Riesz. (His Hungarian name, Frigyes, became Frederick when anglicized). Von Neumann’s name was well known to me, of course."

"He was brilliant, spoke very fast, his English was quite fluent, he made remarkably few errors. A characteristic one was to talk about “infinite serious” for infinite series. No one ventured to correct his few lapses. I had met him recently at a party. The high point of the evening was a recitation race between him and Norbert Wiener. Somehow, someone recited a line from Lewis Carroll’s “The Hunting of the Snark.” Norbert, with his usual ebullience and sonorous voice, began reciting from line 1. Johnny started off in pursuit. Norbert accelerated, but Johnny came up even. We held our breaths as the lines poured out, on and on until they reached the end in a dead heat."

"The most brilliant mathematician of his generation."

"John von Neumann was the acknowledged genius of modern mathematics."

"The greeting, to a man or to a lady, was raising the hat completely off the head, simultaneously making a pronounced bow, all the while continuing to walk briskly forward. This courteous greeting was a Hungarian custom ingrained firmly in youth, and not easily forgotten in later years. I remember receiving such a greeting in 1950 in Cambridge, Massachusetts, across a 70 meter avenue, from that most courteous genius, John von Neumann."

"Von Neumann was certainly a true giant of the twentieth century, a figure more unique than rare in his astonishing capacity to join a theoretical intelligence of extraordinary depth to a very concrete view of science."

"In 1990 a thirty-five-year-old professor told me that “von Neumann took the fear out of learning math for all the professors who taught me.”"

"Eleven-year-old Johnny taught him [Wigner] set-theory math during Sunday afternoon walks."

"Wigner and others recall that Ratz’s recognition of Johnny’s mathematical talents was instant."

"Ratz turned his student over to the mathematicians at Budapest University, themselves men of no small renown. Professor Joseph Kurschak soon wrote to a university tutor, Gabriel Szego, saying that the Lutheran School had a young boy of quite extraordinary talent. Would Szego, as was the Hungarian tradition with infant prodigies, give some university teaching to the lad?"

"After Szego had done the initial coaching in 1915-16, tuition of schoolboy Johnny was taken over by other prominent mathematicians at Budapest University. He had contact with Kurschak, some with the brilliant Alfred Haar, and a little with the internationally known Frigyes Riesz. He was taught more directly by Michael Fekete (whose surname in Hungarian means “black”) and Leopold Fejer (feher is Hungarian for “white”)."

"There was allegedly an exception when one German professor praised the habit of asking Ph.D. students “unsolvable question” at their oral exams. If the student instantly said, “That's unsolvable”, he was deemed to have the right sharp set of mind. The professor put his favorite unsolvable equations on the blackboard as an illustration. Johnny muttered at the ceiling for a few minutes, and then solved some of them. A more typical occasion was when one professor propounded a new discovery that was actually quite wrong. This wrongdoer handled all the questions at the seminar devastatingly well, and there was discussion of his discovery at a private dinner that night. Johnny demolished the whole discovery by saying that he should have been asked a, b, and c . “Why didn't you ask that?” said the seminar organizer desperately. Johnny intimated that he did not like to be publicly rude."

"Von Neumann got very excited when J. M. put production functions on the board and jumped up, wagging his finger at the blackboard, saying (approx): “But surely you want inequalities, not equations there?” Jascha said that it became difficult to carry the seminar to conclusion because von Neumann was on his feet, wandering around the table, etc., while making rapid and audible progress on the linear programming theory of production. “The rapidity with which he made the connection and developed it,” said Arrow, “is in line with many anecdotes of von Neumann’s mental speed.”"

"On what was probably August 7, 1944, Goldstine took Johnny to see the ENIAC at Philadelphia. Before this visit Eckert told Goldstine he would be able to “tell whether von Neumann was really a genius by his first question. If this was about the logical structure of the machine, he would believe in von Neumann, otherwise not. Of course this was von Neumann’s first query.”"

"While all the other computer makers were generally heading in the same direction, von Neumann’s genius clarified and described the paths better than anyone else."

"All three of these men—Strauss, Quarles, and Gardner—thought that America’s technology for war could best be advanced by the man whom they regarded as America’s quickest-thinking scientific genius."

"He was building his computer. He was not just a person who told other guys to build a computer. He was always about details, "How are you going to do this? Which kind of gadget are you going to use for memory?" He was extraordinarily precise in these matters. At the same time he had written a book on the foundation of quantum mechanics, which I read with terror but great interest. He had written this book about games theory, which looked then extremely promising but of course was just the beginning. He had done this work about logic. I mean, in a way Von Neumann was the person who had performed the miracle. He was for me the model above all models."

"Much later, I was to find that my view of Von Neumann as a great man was completely confirmed."

"He was becoming more concerned with defense than with science. But it seemed that he was living proof that one could do science without really belonging to a “guild.” In fact, he was under extreme pressure at Princeton. From there, he left for Washington and was not planning to return. Luckily, von Neumann had realized that, by having failed to claim admission to any guild, I was leading a very dangerous life. A foundation executive told me much later that von Neumann had specifically asked him to watch after me, and to help in case of trouble."

"Phenomenon."

"Johnny von Neumann was the genius."

"I think we were right, though, in thinking he was several leaps ahead of the rest of us."

"Johnny von Neumann was very, very good and very quick and very sharp. He just was a universalist. He was not a mathematician."

"Johnny von Neumann who was very, very quick—I mean, you have no idea how quickly he would infer things and extrapolate them. Well, he was fantastic."

"He knew so much about physics and philosophy and even things like history. He was very, very sharp. He worked all the time."

"His talents were so obvious and his cooperative spirit so stimulating that he garnered the interest of many of us."

"Later, Tucker told me that he had gone to von Neumann and said, ‘This seems like very interesting work, but I can’t evaluate it. I don’t know whether it should really be called mathematics.’ Von Neumann replied, ‘Well, if it isn’t now, it will be someday—let’s encourage it.’ So I got my Ph.D.”"

"It is worth emphasizing that as great a mathematician as J. von Neumann never tired of repeating the fact that the errors of observation are what really matter. This is entirely in the spirit of Gauss. It is also noteworthy that von Neumann was firmly convinced that the intimate contact between mathematics and reality would produce, from time to time, decisive progress in mathematics."

"He worked with tremendous energy and fantastic speed."

"The fastest mind I ever met."

"I tried at that time to cast the unifying Dirac-Jordan transformation theory into a simpler and more easily understandable form and to convey its essence to Hilbert. When von Neumann saw this he cast it in a few days into an elegant axiomatic form much to the liking of Hilbert. (This is the origin of the paper “Ober die Grundlagen der Quantenmechanik” by Hilbert, von Neumann and myself . . .). The method used was that of integral operators. . . . This work set von Neumann on his way to his definite studies on the foundations of quantum mechanics."

"We are in what can only be described as a desperate need of your help. We have a good many theoretical people working here, but I think that if your usual shrewdness is a guide to you about the probable nature of our problems you will see why even this staff is in some respects critically inadequate...I would like you to come as a permanent, and let me assure you, honored member of our staff. A visit will give you a better idea of this somewhat Buck Rogers project than any amount of correspondence."

"I remember that there was a feeling of excitement and interest both in Hilbert’s lecture and in the lecture of von Neumann on the foundations of set theory — a feeling that one now finally was coming to grips with both the axiomatic foundation of mathematics and with the reasons for the applications of mathematics in the natural sciences."

"Morgenstern was once asked how a scholar outside the mainstream of economic thinking could make a contribution as original, innovative, and decisive as Johnny's. He replied that Johnny had an extraordinary capacity for picking the brains of a person whom he engaged in casual conversations. Once he saw from these that there was a problem of sufficient mathematical interest to warrant his spending time on it, he homed on to that subject like a guided missile."

"In my life I have met men even greater than Johnny, but none as brilliant. He shone not only in mathematics but was also fluently multilingual and particularly well-versed in history. One of his most remarkable abilities I soon came to note was his power of absolute recall."

"Von Neumann's reputation and fame have grown steadily since his death. His fantastic brain, and the breadth of his interests and undertakings, have become almost legendary."

"If doing physics meant proving theorems, you’d be a great physicist."

""Johnny" von Neumann, as he was always known among scientists, achieved fame first of all as a pure mathematician. I am not qualified to describe his contributions to pure mathematics, which usually related to the most recent, and most abstruse, branches of the subject at the time, but they certainly placed him among the leaders of modern mathematics. In the 1920s, he was interested in the development of quantum mechanics, then in rapid growth, which caused difficulty to many because of the bold use of new mathematical techniques. Von Neumann contributed greatly to making this new subject "respectable"; he pointed out the precise mathematical significance of the new developments and, at the same time, helped greatly to clarify the physical content of the new ideas. He was, in fact, quicker than many physicists in grasping the changes that were then taking place in physics Later he was a frequent visitor to the Atomic Weapons Project at Los Alamos. Here his particular quality of combining powerful mathematical insight with a very practical interest in the problems became familiar to all those associated with the project. He was never satisfied with showing that a problem could be solved on paper, but he took a personal interest in its quantitative application and in its practical realization. His many contributions, particularly to the hydrodynamics of shock waves and detonation waves, which are important both in the design of atomic weapons and in an understanding of their effects, were vital to the success of the project. For a man to whom complicated mathematics presented no difficulty, he could explain his conclusions to the uninitiated with amazing lucidity. After a talk with him one always came away with a feeling that the problem was really simple and transparent. About the same time, he became interested in the application of computing techniques to mathematical problems, and this led him to design the computer now in operation at Princeton and to planning out its applications both to practical problems and to abstract problems in nonlinear equations. He was the antithesis of the conventional image of the "long-haired" mathematics don. Always well-groomed, he had as lively views on international politics and practical affairs as on mathematical problems. His book on the Theory of Games, "including the theory of bluffing at poker," which has proved fruitful for many applications going beyond the field of games of chance and skill, is another example of the happy combination of his command of mathematics with an interest in practical matters. For the last few years, he was a member of the Atomic Energy Commission, and it is worth recording that in a field beset with much controversy, he retained the universal respect and confidence of those who did not agree with his views on policy as well as those who did."

"Another frequent visitor was John von Neumann, a brilliant mathematician, whom I knew from Germany. Although he was Hungarian, he did not have the extreme superficial politeness of many Hungarians. He liked good living and a good story. His mathematics was of the purest and most abstract kind, but he also understood physics and had written a book about quantum mechanics. He was extremely fast in solving practical problems, and contributed many useful ideas to the work of Los Alamos."

"Remarkable mathematician."

"The only student of mine I was ever intimidated by. He was so quick. There was a seminar for advanced students in Zürich that I was teaching and von Neumann was in the class. I came to a certain theorem, and I said it is not proved and it may be difficult. Von Neumann didn't say anything but after five minutes he raised his hand. When I called on him he went to the blackboard and proceeded to write down the proof. After that I was afraid of von Neumann."

"Von Neumann was a calculating prodigy as well. He could divide two eight-digit numbers in his head with little effort. Cuthbert Hurd of IBM told me of von Neumann’s uncanny ability to create and revise computer programs (as long as fifty lines of assembly-language code!) in his head."

"In 1956 Good Housekeeping magazine ran an article on Klara von Neumann and her husband with the improbable title, “Married to a Man Who Believes the Mind Can Move the World.” One of the stranger examples of 1950s women’s magazine journalism, it is a dogged attempt to humanize a not entirely promising subject. “What’s it like to suspect your husband of being the smartest man on earth?” the article asks. “When Klara von Neumann, a slender brunette of Washington, D.C., glances at her husband, a plump, cheerful man who was born in Hungary fifty-two years ago, the thought sometimes occurs to her that she may be married to the best brain in the world.”"

"It seems fair to say that if the influence of a scientist is interpreted broadly enough to include impact on fields beyond science proper, then John von Neumann was probably the most influential mathematician who ever lived."

"Under the force of Courant's plea, Trowbridge reconsidered Hilbert's request; and in the fall of 1926 von Neumann came to Göttingen as a Rockefeller Fellow. The young mathematicians there recognized that he was obviously a prodigy, but some were suspicious of what they saw as a certain “glibness” about him. They also found his mathematics “too abstract” for their taste. “We were wrong about that,” confessed Friedrichs, part of whose later work was to be strongly influenced by the work of von Neumann."

"All the mathematicians I have talked to have said that von Neumann had the quickest mind they ever knew."

"If someone gave a problem and von Neumann did not give an immediate solution, then it was an unsolvable problem."

"He was a multifaceted genius."

"There is also no objection to a mathematician’s doing physics, provided he is qualified. The prime example was von Neumann—when he did physics, he talked, thought, and calculated like a physicist (but faster). He understood all branches of physics (including elementary particles as they were known then), and chemistry and astronomy, and he had a talent for introducing those and only those mathematical ideas that were relevant to the physics at hand."

"Apart from my thesis, though, I cannot overlook the great influence on all of us of the sparkling lectures in real analysis given by Professor John von Neumann, a young man who had also come from Germany during this period. How well I remember his hurried arrivals in the classroom, a mere second late but wasting no time. With spectacular fluency he instantly made the hour come alive. No notes were ever needed, for his complete control and mastery of his subject and his lightning-fast blackboard-equations quickly reflected to us some of the greatness of his precocious mind. His audience will remember his beautifully complexioned cheeks that often radiated a cherubic smile, and his bright piercing brown eyes that seemed to glow with great vitality."

"No other mathematician in this century has had as deep and lasting an influence on the course of civilization."

"At this half-century birthday party I have two purposes. The first is to free the dynamic input/output paradigin from gratuitous misinterpretations. The second is to say something about the genius of John von Neumann, contrasting the fertility of his contributions to economics with that of past great mathematicians and non-economist celebrities. While memories are still green, we should preserve for the historical record some of the legends about this great genius."

"Evidence enough has been given for von Neumann’s genius and eminence in pure and applied mathematics."

"We economists are grateful for von Neumann’s genius. It is not for us to calculate whether he was a Gauss, or a Poincaré, or a Hilbert. He was the incomparable Johnny von Neumann. He darted briefly into our domain and it has never been the same since."

"A man so smart that he saw through himself."

"The author, who through his previous mathematical achievements has already placed himself in the forefront of German mathematicians, is only 23 years old and completed his studies in chemistry at the Eidgenössisches Polytechnikum in Zurich with the diploma examination. He combines penetrating abstract acumen with an astonishing speed in the productive assimilation of large bodies of scientific knowledge. This is undoubtedly an altogether extraordinary talent, which justifies unlimited hopes."

"Comparing this work with the habilitation thesis, one recognizes in how outstanding and promising a manner the highly gifted young researcher combines the ability for far-reaching abstraction with a powerful sense for constructive work and also for the advancement of concrete problems."

"Bethe, Fermi, and von Neumann could often be found sitting together in a quiet room inside the throbbing heart of the Theoretical Division, challenging each other to solve complex integral equations related to pressure waves. Sometimes Oppenheimer would join them. Von Neumann usually left these other three brilliant physicists in the dust."

"But when you were in real thinking trouble, you would go to von Neumann and nobody else."

"I remember having listened to Fermi’s discussions on hydrodynamics with von Neumann. (These took the strange form of competitions before Fermi’s office blackboard as each tried to solve the problem under study first; von Neumann, with his unmatched lightning-fast analytical skill, usually won)."

"The smartest person I've ever met."

"I was a graduate student—he was one of the great mathematicians of the world."

"Neumann was undoubtedly a genius. This meant among other things that be was able to learn a new subject in an incredibly short time. Before designing the computer, he took two weeks off to learn electronics, thus became able to supervise the construction of the hardware."

"One of the century’s most esteemed scientists."

"If any one person in the previous century personified the word polymath, it was von Neumann."

"His contributions to physics, mathematics, computer science, and economics rank him as one of the all-time intellectual giants of each field."

"A great mathematician in his or any era."

"A memory which seemed to operate with even more speed than his machines enabled him to bring up, from his vast and well-indexed mental filing system, stories appropriate to whatever occasion."

"John von Neumann was one of the greatest mathematicians of the 20th century."

"The first thing that people recall about John von Neumann is his phenomenal speed of thought. He didn’t have to remember things; he computed them. If he was asked a question and didn’t know the answer, he would think for three seconds and produce a response. Yet, fast thinking was not his most outstanding characteristic. He was also very deep. It is the breadth of his scientific heritage that amazes me the most."

"I think that in terms of mathematical intelligence, he was virtually unparalleled."

"Brilliant mathematician."

"Von Neumann was exceptionally widely known among mathematicians, and there are plenty of anecdotes related to him. I think that as a student, I heard from my professor A. Rényi the saying: ‘‘Other mathematicians prove what they can, Neumann what he wants.’’"

"He was one of the most attractive people I’ve ever known, attractive in the sense that he knew so much and could reason in front of people and show them what was going on so well, it was really quite wonderful. He also had a good sense of humor. ... He was wonderful, and I was really crushed when I found out that he had cancer."

"He had a real knack for calculatin."

"Two were in their early twenties: Eugene Wigner, who became a great theoretical physicist, and Johnny von Neumann, whose brilliance as a mathematician is internationally acknowledged."

"Johnny von Neumann was so valuable, not only as a mathematician but in virtually every field, that he was welcome to work with us even for very short periods. He was allowed to come and go freely."

"Johnny was the most versatile and brilliant scientist I have ever known. His mind operated at speeds that suggested neural superconductivity."

"I believe that if a mentally superhuman race ever develops, its members will resemble Johnny von Neumann."

"That deep, practically monomaniacal devotion to the thinking process is what set Johnny von Neumann apart from everyone else I have ever known."

"I have come to suspect that to most people thinking is painful. Some of us are addicted to thinking. Some of us find it a necessity. Johnny enjoyed it. I even have the suspicion that he enjoyed practically nothing else."

"Many people have wondered how Johnny von Neumann could think so fast and so effectively. How he could find so many original solutions, in areas where most people did not even notice the problems. I think I know a part of the answer, perhaps an important part, Johnny von Neumann enjoyed thinking. I have come to suspect that to most people, thinking is painful. Some of us are addicted to thinking. Some of us find it a necessity. Johnny enjoyed it. I even have a suspicion that he enjoyed practically nothing else. This explains a lot, because what you like, you do well. And he liked thinking, not just in mathematics. He liked thinking in the clear and complete manner of mathematicians, in every field; in mathematics, in physics, in the business world - his father was a banker - and in many other fields. He could and did talk to my 3-year-old son on his own terms, and I sometimes wondered whether his relation to the rest of us were a little bit similar. This also explains his effectiveness in connection with computing machines, because computing machines apply logical processes to fields: not only mathematics, but to others as yet untouched by the logical process. And it is very significant that this revolution, the revolution of the electronic brains, was practically initiated by Johnny von Neumann. I cannot think of Johnny now without remembering a very tragic circumstance when he was dying of cancer. His brain was affected. I visited him frequently and he was trying to do what he always tried to do. And he was trying to argue with me as he used to and it wasn't functioning anymore. And I think that he suffered from this loss more than I have seen any human to suffer in any other circumstance."

"I never could keep up with him."

"I'm sure that von Neumann threw off lots of ideas, as he went about, that led to Ph.D. theses."

"I feel that Weyl and von Neumann were the greatest mathematicians that I have known."

"Von Neumann was so terribly quick in lecturing that people had to slow him up by asking questions. It was understood in his classes. That people would ask questions to slow him up. I think he was quite aware of that and was grateful for this help from the audience. Von Neumann had a way of taking an idea that he had and explaining it very quickly and very clearly."

"I think the choice of von Neumann is clear by the criteria of getting the best mathematical talent in the world."

"No one that he had to compete with. But he nevertheless was a terrifically competitive person."

"[Addressing Banesh Hoffmann] He also thought very fast."

"Then in 1927, Zawirski told me a congress of mathematicians was to take place in Lwów and foreign scholars had been invited. He added that a youthful and extremely brilliant mathematician named John von Neumann was to give a lecture."

"Kuratowski also described von Neumann’s results and his personality. He told me how in a Berlin taxicab von Neumann had explained in a few sentences much more than he, Kuratowski, would have gotten by correspondence or conversation with other mathematicians about questions of set theory, measure theory, and real variables."

"He always demonstrated his fantastic and to some extent prophetic range of interests in mathematics and its applications and at the same time an objectivity which I admired enormously."

"As a mathematician, von Neumann was quick, brilliant, efficient, and enormously broad in scientific interests beyond mathematics itself. He knew his technical abilities; his virtuosity in following complicated reasoning and his insights were supreme; yet he lacked absolute self-confidence."

"For Wigner, von Neumann and thinking were synonymous."

"Quite aware that the criteria of value in mathematical work are, to some extent, purely aesthetic, he once expressed an apprehension that the values put on abstract scientific achievement in our present civilization might diminish: "The interests of humanity might change, the present curiosities in science may cease, and entirely different things may occupy the human mind in the future." One conversation centered on the ever accelerating progress of technology and changes in the mode of human life, which gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue."

"Johnny was probably the most brilliant star in this constellation of scientists."

"I remember that in 1927, when he came to Lwów (in Poland) to attend a congress of mathematicians, his work in foundations of mathematics and set theory was already famous. This was already mentioned to us, a group of students, as an example of the work of a youthful genius."

"Von Neumann was a giant in the breadth of his knowledge."

"His quickness was quite remarkable."

"Quantum mechanics was very fortunate indeed to attract, in the very first years after its discovery in 1925, the interest of a mathematical genius of von Neumann's stature."

"It is indeed supremely difficult to effectively refute the claim that John von Neumann is likely the most intelligent person who has ever lived."

"Universal mind."

"John von Neumann became one of the world’s greatest mathematicians and went on to father the digital computer, a device that is revolutionizing all walks of life."

"Especially as it brought me back in association with John von Neumann, whose great skill in mathematics I had first observed in Europe when he was a boy of seventeen."

"The extensive work Mathematische Begründung der Quantentheorie also testifies to the extraordinary talent of the author in the appropriation and assimilation of a large area of material."

"Incredible rapidity."

"His memory and unlimited scope of universal interests was amazing. At that time we probably did not attach any further significance to this, nor did we evaluate or even could have evaluated the incredible multiplicity and diversification of the innumerable subjects so discussed. But later, perhaps decades later, many of these subjects reappeared in his scientific work (directly, or in the background), and he had no difficulty in recovering these or related ideas from his memory as they became relevant in specific instances."

"Considered the smartest man alive."

"Throughout much of his career, he led a double life: as an intellectual leader in the ivory tower of pure mathematics and as a man of action, in constant demand as an advisor, consultant and decision-maker to what is sometimes called the military-industrial complex of the United States. My own belief is that these two aspects of his double life, his wide-ranging activities as well as his strictly intellectual pursuits, were motivated by two profound convictions. The first was the overriding responsibility that each of us has to make full use of whatever intellectual capabilities we were endowed with. He had the scientist's passion for learning and discovery for its own sake and the genius's ego-driven concern for the significance and durability of his own contributions. The second was the critical importance of an environment of political freedom for the pursuit of the first, and for the welfare of mankind in general. I'm convinced, in fact, that all his involvements with the halls of power were driven by his sense of the fragility of that freedom. By the beginning of the 1930s, if not even earlier, he became convinced that the lights of civilization would be snuffed out all over Europe by the spread of totalitarianism from the right: Nazism and Fascism. So he made an unequivocal commitment to his home in the new world and to fight to preserve and reestablish freedom from that new beachhead. In the 1940s and 1950s, he was equally convinced that the threat to civilization now came from totalitarianism on the left, that is, Soviet Communism, and his commitment was just as unequivocal to fighting it with whatever weapons lay at hand, scientific and economic as well as military. It was a matter of utter indifference to him, I believe, whether the threat came from the right or from the left. What motivated both his intense involvement in the issues of the day and his uncompromisingly hardline attitude was his belief in the overriding importance of political freedom, his strong sense of its continuing fragility, and his conviction that it was in the United States, and the passionate defense of the United States, that its best hope lay."

"Many mathematicians have suffered in fact by comparing themselves with von Neumann."

"I spent the rest of 1936 preparing for my trip to the United States, where von Neumann, with whom I had enjoyed friendly relations at least since 1930, had arranged for me to spend the second semester (from January through May, 1937) at the Institute for Advanced Study in Princeton."

"The relationship with Weyl was so close that the 22-year-old student von Neumann finished his lecture on axiomatics in February 1925 when Weyl had to take a health-related leave. In doing so, Weyl reported to the Swiss School Council that von Neumann, alongside Hilbert, was "the most expert among present mathematicians" in this field and that he himself in his lecture had "presented the subject in that form which had emerged from the unpublished investigations of Mr. Neumann.""

"John von Neumann was one whose talents reached so widely, I could talk to him about the puzzles of the geometry around what we today call a black hole."

"But John von Neumann had a marvelous interest in history. He had read the Cambridge Medieval History, [the] Cambridge Ancient History, and he had a phenomenal memory, so he could recite whole paragraphs from the Cambridge Ancient History and tell me about the Council of Nicea, for instance. But to become a member of the Atomic Energy Commission, I'm sure he was very useful, but it was so far removed from making use of this marvelous scientific imagination of his that I keep wondering if we made the best use of him."

"Von Neumann and Fermi, in particular, were enormously helpful. Both had the most stunning ability to listen to a recital of current problems for only an hour or two and then provide comments or calculations that would show the way to overcoming the problems. They also enriched the life of the lab by giving colloquium talks on almost every visit."

"The two mathematicians now or recently active in America who have adopted a similar point of view are—and I believe not by coincidence—two of the greatest forces in modern mathematics, namely, Hermann Weyl and John von Neumann."

"Neumann is one of the two or three top mathematicians in the world, is totally without national or race prejudice, and has an enormously great gift for inspiring younger men and getting them to do research."

"Young men like Heisenberg himself, Dirac, Wolfgang Paul and John von Neumann were making new discoveries almost every day. This feverish atmosphere is not one in which I function well."

"I have known a great many intelligent people in my life. I knew Max Planck, Max von Laue, and Werner Heisenberg. Paul Dirac was my brother-in-law; Leo Szilard and Edward Teller have been among my closest friends; and Albert Einstein was a good friend, too. And I have known many of the brightest younger scientists. But none of them had a mind as quick and acute as Jancsi von Neumann. I have often remarked this in the presence of those men, and no one ever disputed me."

"He understood mathematical problems not only in their initial aspect, but in their full complexity."

"Johnny was a most unusual person, a marvellously quick thinker, and was recognized as such in high school."

"Nobody knows all science, not even von Neumann did. But as for mathematics, he contributed to every part of it except number theory and topology. That is, I think, something unique."

"A deep sense of humor and an unusual ability for telling stories and jokes endeared Johnny even to casual acquaintances. He could be blunt when necessary, but was never pompous. A mind of von Neumann's inexorable logic had to understand and accept much that most of us do not want to accept and do not even wish to understand. This fact colored many of von Neumann's moral judgments. … Only scientific intellectual dishonesty and misappropriation of scientific results could rouse his indignation and ire — but these did — and did almost equally whether he himself, or someone else, was wronged."

"The accuracy of his logic was, perhaps, the most decisive character of his mind. One had the impression of a perfect instrument whose gears were machined to mesh accurately to a thousandth of an inch. "If one listens to von Neumann, one understands how the human mind should work," was the verdict of one of our perceptive colleagues... "If he analyzed a problem, it was not necessary to discuss it any further. It was clear what had to be done," said the present chairman of the U. S. Atomic Energy Commission."

"Perhaps one could find a body of phenomena which would make our concept-building ability less of a single stark fact by studying the concept-forming ability of animals. Perhaps the consciousness of animals is more shadowy than ours and perhaps their perceptions are always dreamlike. On the opposite side, whenever I talked with the sharpest intellect whom I have known -- with von Neumann -- I always had the impression that only he was fully awake, that I was halfway in a dream."

"“You have a good memory?” asked Kuhn. “Not like von Neumann’s,” replied Wigner."

"When Ratz saw how intelligent Jancsi was, he began giving him private lessons. . . . [Ratz] felt so privileged to tutor a phenomenon like Jancsi that he refused any money for it. His compensation was more subtle: the brush with a special kind of mind; the privilege of training that mind in a discipline that both of them loved."

"Our teachers were just enormously good, but the mathematics teacher was fantastic. He gave private classes to Johnny von Neumann. He gave him private classes because he realized that this would be a great mathematician."

"From talking to many people who knew him, I think I’ve gradually built up a decent picture of John von Neumann as a man. He would have been fun to meet. He knew a lot, was very quick, always impressed people, and was lively, social and funny."

"Von Neumann was extremely intelligent, and curious about everything. He looked like a cherub and sometimes acted like one; my three and five-year-old daughters delighted in climbing on him when he came to call at the house. He was very powerful and productive in pure science and mathematics and at the same time had a remarkably strong streak of practicality. He was one of the earliest pioneers in the design and construction of large electronic computers, he developed a strong interest in the technology of nuclear and other weapons, and he made a number of elegant inventions in each of these fields. This combination of scientific ability and practicality gave him a credibility with military officers, engineers, industrialists, and scientists that no one else could match. He was the clearly dominant advisory figure in nuclear missilery at the time, and everyone took his statements about what could and should be done very seriously."

"Other smart people commonly said that John von Neumann was the smartest person they had ever known. Although I worked with him for only five years—1952-57, and even then on just an occasional basis—I came to know him well enough to feel the same way. His accomplishments generally confirmed this view."

"People need new tools to work with rather than new tools that work for them."

"In a consumer society there are inevitably two kinds of slaves: the prisoners of addiction and the prisoners of envy."

"The habitual passenger cannot grasp the folly of traffic based overwhelmingly on transport. His inherited perceptions of space and time and of personal pace have been industrially deformed. He has lost the power to conceive of himself outside the passenger role. Addicted to being carried along, he has lost control over the physical, social, and psychic powers that reside in man's feet. The passenger has come to identify territory with the untouchable landscape through which he is rushed. He has become impotent to establish his domain, mark it with his imprint, and assert his sovereignty over it. He has lost confidence in his power to admit others into his presence and to share space consciously with them. He can no longer face the remote by himself. Left on his own, he feels immobile. The habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world where both liaisons and loneliness are products of conveyance. To "gather" for him means to be brought together by vehicles. He comes to believe that political power grows out of the capacity of a transportation system, and in its absence is the result of access to the television screen. He takes freedom of movement to be the same as one's claim on propulsion. He believes that the level of democratic process correlates to the power of transportation and communications systems. He has lost faith in the political power of the feet and of the tongue. As a result, what he wants is not more liberty as a citizen but better service as a client. He does not insist on his freedom to move and to speak to people but on his claim to be shipped and to be informed by media. He wants a better product rather than freedom from servitude to it. It is vital that he come to see that the acceleration he demands is self-defeating, and that it must result in a further decline of equity, leisure, and autonomy."

"Jesus was an anarchist savior. That's what the Gospels tell us. Just before He started out on His public life, Jesus went to the desert. He fasted, and after 40 days he was hungry. At this point the diabolos, appeared to tempt Him. First he asked Him to turn stone into bread, then to prove himself in a magic flight, and finally the devil, diabolos, "divider," offered Him power. Listen carefully to the words of this last of the three temptations: (Luke 4,6:) "I give you all power and glory, because I have received them and I give them to those whom I choose. Adore me and the power will be yours." It is astonishing what the devil says: I have all power, it has been given to me, and I am the one to hand it on — submit, and it is yours. Jesus of course does not submit, and sends the devilcumpower to Hell. Not for a moment, however, does Jesus contradict the devil. He does not question that the devil holds all power, nor that this power has been given to him, nor that he, the devil, gives it to whom he pleases. This is a point which is easily overlooked. By his silence Jesus recognizes power that is established as "devil" and defines Himself as The Powerless. He who cannot accept this view on power cannot look at establishments through the spectacle of the Gospel. This is what clergy and churches often have difficulty doing. They are so strongly motivated by the image of church as a "helping institution" that they are constantly motivated to hold power, share in it or, at least, influence it."

"Churches also have their problems with a Jesus whose only economics are jokes. A savior undermines the foundations of any social doctrine of the Church. But that is what He does, whenever He is faced with money matters. According to Mark 12:13 there was a group of Herodians who wanted to catch Him in His own words. They ask "Must we pay tribute to Caesar?" You know His answer: "Give me a coin – tell me whose profile is on it!." Of course they answer "Caesar's." The drachma is a weight of silver marked with Caesar's effigy. A Roman coin was no impersonal silver dollar; there was none of that "trust in God" or adornment with a presidential portrait. A denarius was a piece of precious metal branded, as it were, like a heifer, with the sign of the personal owner. Not the Treasury, but Caesar coins and owns the currency. Only if this characteristic of Roman currency is understood, one grasps the analogy between the answer to the devil who tempted Him with power and to the Herodians who tempt Him with money. His response is clear: abandon all that which has been branded by Caesar; but then, enjoy the knowledge that everything, everything else is God's, and therefore is to be used by you. The message is so simple: Jesus jokes about Caesar. He shrugs off his control. And not only at that one instance… Remember the occasion at the Lake of Capharnaum, when Peter is asked to pay a twopenny tax. Jesus sends him to throw a line into the lake and pick the coin he needs from the mouth of the first fish that bites. Oriental stories up to the time of Thousand Nights and One Night are full of beggars who catch the fish that has swallowed a piece of gold. His gesture is that of a clown; it shows that this miracle is not meant to prove him omnipotent but indifferent to matters of money. Who wants power submits to the Devil and who wants denarri submits to the Caesar."

"Homo economicus was surreptitiously taken as the emblem and analogue for all living beings. A mechanistic anthropomorphism has gained currency. Bacteria are imagined to mimic "economic" behavior and to engage in internecine competition for the scarce oxygen available in their environment. A cosmic struggle among ever more complex forms of life has become the anthropic foundational myth of the scientific age."

"Universal education through schooling is not feasible. It would be no more feasible if it were attempted by means of alternative institutions built on the style of present schools. Neither new attitudes of teachers toward their pupils nor the proliferation of educational hardware or software (in classroom or bedroom), nor finally the attempt to expand the pedagogue's responsibility until it engulfs his pupils' lifetimes will deliver universal education. The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring. We hope to contribute concepts needed by those who conduct such counterfoil research on education — and also to those who seek alternatives to other established service industries."

"I intend to discuss some perplexing issues which are raised once we embrace the hypothesis that society can be deschooled; to search for criteria which may help us distinguish institutions which merit development because they support learning in a deschooled milieu; and to clarify those personal goals which would foster the advent of an Age of Leisure (schole) as opposed to an economy dominated by service industries."

"Most learning is not the result of instruction. It is rather the result of unhampered participation in a meaningful setting. Most people learn best by being "with it," yet school makes them identify their personal, cognitive growth with elaborate planning and manipulation."

"To the primitive the world was governed by fate, fact, and necessity. By stealing fire from the gods, Prometheus turned facts into problems, called necessity into question, and defied fate. Classical man framed a civilized context for human perspective. He was aware that he could defy fate-nature-environment, but only at his own risk. Contemporary man goes further; he attempts to create the world in his image, to build a totally man-made environment, and then discovers that he can do so only on the condition of constantly remaking himself to fit it."

"Modern medicine is a negation of health. It isn’t organised to serve human health, but only itself, as an institution. It makes more people sick than it heals."

"The prestige of a puny national team in the medical Olympics is used to intensify a nationwide addiction to therapeutic relationships that are pathogenic on a level much deeper than mere medical vandalism. More health damage is caused by people's belief that they cannot cope with their illness unless they call on the doctor than doctors could ever cause by foisting their ministrations on people."

"Machines which ape people are tending to encroach on every aspect of people's lives, and that such machines force people to behave like machines. The new electronic devices do indeed have the power to force people to "communicate" with them and with each other on the terms of the machine. Whatever structurally does not fit the logic of machines is effectively filtered from a culture dominated by their use. The machine-like behaviour of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable. Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed."

"Electronic management as a political issue can be approached in several ways. I propose, at the beginning of this public consultation, to approach the issue as one of political ecology. Ecology, during the last ten years, has acquired a new meaning. It is still the name for a branch of professional biology, but the term now increasingly serves as the label under which a broad, politically organized general public analyzes and influences technical decisions."

"I will clarify a distinction that I consider fundamental to political ecology. I shall distinguish the environment as commons from the environment as resource. On our ability to make this particular distinction depends not only the construction of a sound theoretical ecology, but also — and more importantly — effective ecological jurisprudence."

""Commons" is an Old English word. According to my Japanese friends, it is quite close to the meaning that iriai still has in Japanese. "Commons," like iriai, is a word which, in preindustrial times, was used to designate certain aspects of the environment. People called commons those parts of the environment for which customary law exacted specific forms of community respect. People called commons that part of the environment which lay beyond their own thresholds and outside of their own possessions, to which, however, they had recognized claims of usage, not to produce commodities but to provide for the subsistence of their households. The customary law which humanized the environment by establishing the commons was usually unwritten. It was unwritten law not only because people did not care to write it down, but because what it protected was a reality much too complex to fit into paragraphs. The law of the commons regulates the right of way, the right to fish and to hunt, to graze, and to collect wood or medicinal plants in the forest. An oak tree might be in the commons. Its shade, in summer, is reserved for the shepherd and his flock; its acorns are reserved for the pigs of the neighbouring peasants; its dry branches serve as fuel for the widows of the village; some of its fresh twigs in springtime are cut as ornaments for the church — and at sunset it might be the place for the village assembly. When people spoke about commons, iriai, they designated an aspect of the environment that was limited, that was necessary for the community's survival, that was necessary for different groups in different ways, but which, in a strictly economic sense, was not perceived as scarce."

"The enclosure of the commons inaugurates a new ecological order: Enclosure did not just physically transfer the control over grasslands from the peasants to the lord. Enclosure marked a radical change in the attitudes of society towards the environment. Before, in any juridical system, most of the environment had been considered as commons from which most people could draw most of their sustenance without needing to take recourse to the market. After enclosure, the environment became primarily a resource at the service of "enterprises" which, by organizing wage-labor, transformed nature into the goods and services on which the satisfaction of basic needs by consumers depends. This transformation is in the blind spot of political economy."

"The appropriation of the grassland by the lords was challenged, but the more fundamental transformation of grassland (or of roads) from commons to resource has happened, until recently, without being subjected to criticism. The appropriation of the environment by the few was clearly recognized as an intolerable abuse. By contrast, the even more degrading transformation of people into members of an industrial labour force and into consumers was taken, until recently, for granted. For almost a hundred years the majority of political parties has challenged the accumulation of environmental resources in private hands. However, the issue was argued in terms of the private utilization of these resources, not the distinction of commons. Thus anticapitalist politics so far have bolstered the legitimacy of transforming commons into resources."

"Enclosure, once accepted, redefines community. Enclosure undermines the local autonomy of community. Enclosure of the commons is thus as much in the interest of professionals and of state bureaucrats as it is in the interest of capitalists. Enclosure allows the bureaucrats to define local community as impotent — "ei-ei schau-schau!!!" — to provide for its own survival. People become economic individuals that depend for their survival on commodities that are produced for them. Fundamentally, most citizens' movements represent a rebellion against this environmentally induced redefinition of people as consumers."

"As enclosure by the lords increased national productivity by denying the individual peasant to keep a few sheep, so the encroachment of the loudspeaker has destroyed that silence which so far had given each man and woman his or her proper and equal voice. Unless you have access to a loudspeaker, you now are silenced."

"The issue which I propose for discussion should therefore be clear: how to counter the encroachment of new, electronic devices and systems upon commons that are more subtle and more intimate to our being than either grassland or roads — commons that are at least as valuable as silence. Silence, according to western and eastern tradition alike, is necessary for the emergence of persons. It is taken from us by machines that ape people. We could easily be made increasingly dependent on machines for speaking and for thinking, as we are already dependent on machines for moving."

"A transformation of the environment from a commons to a productive resource constitutes the most fundamental form of environmental degradation. This degradation has a long history, which coincides with the history of capitalism but can in no way just be reduced to it. Unfortunately the importance of this transformation has been overlooked or belittled by political ecology so far. It needs to be recognized if we are to organize defense movements of what remains of the commons. This defense constitutes the crucial public task for political action during the eighties. The task must be undertaken urgently because commons can exist without police, but resources cannot. Just as traffic does, computers call for police, and for ever more of them, and in ever more subtle forms. By definition, resources call for defense by police. Once they are defended, their recovery as commons becomes increasingly difficult. This is a special reason for urgency."

"During the late sixties I had a chance to give a dozen addresses to people who were concerned with education and schooling. I asked myself, since when are people born needy? In need, for instance, of education? Since when do we have to learn the language we speak by being taught by somebody? I wanted to find out where the idea came from that all over the world people have to be assembled in specific groups of not less than fifteen, otherwise it's not a class, not more than forty, otherwise they are underprivileged, for yearly, not less than 800 hours, otherwise they don't get enough, not more than 1,100 hours, otherwise it's considered a prison, for four-year periods by somebody else who has undergone this for a longer time. How did it come about that such a crazy process like schooling would become necessary? Then I realized that it was something like engineering people, that our society doesn't only produce artifact things, but artifact people. And that it doesn't do that by the content of the curriculum, but by getting them through this ritual which makes them believe that learning happens as a result of being taught; that learning can be divided into separate tasks; that learning can be measured and pieces can be added one to the other; that learning provides value for the objects which then sell in the market. And it's true. The more expensive the schooling of a person, the more money he will make in the course of his life. This in spite of the certainty, from a social science point of view, that there's absolutely no relationship between the curriculum content and what people actually do satisfactorily for themselves or society in life."

"The latent function of schooling, that is, the hidden curriculum, which forms individuals into needy people who know that they have now satisfied a little bit of their needs for education, is much more important... The idea that people are born with needs, that needs can be translated into rights, that these rights can be translated into entitlements, is a development of the modem world and it's reasonable, it's acceptable, it's obvious only for people who have had some of their educational needs awakened or created, then satisfied, and then learned that they have less than others. Schooling, which we engage in and which supposedly creates equal opportunities, has become the unique, never-before-attempted way of dividing the whole society into classes. Everybody knows at which level of his twelve or sixteen years of schooling he has dropped out, and in addition knows what price tag is attached to the higher schooling he has gotten. It's a history of degrading the majority of people."

"Increasingly people live in an artifact and become artifacts themselves, feel satisfied, feel fit for that artifact insofar as they themselves have been manipulated."

"Inevitably modern technology has polarized society. It has polluted the environment. It has disabled very simple native abilities and made people dependent on objects... Like an automobile which makes the world inaccessible, when actually in Latin "automobile" means "using your feet to get somewhere." The automobile makes it unthinkable. I was recently told, "You're a liar!" when I said to somebody I walked down the spine of the Andes. Every Spaniard in the sixteenth, seventeenth century did that. The idea that somebody could just walk! He can jog perhaps in the morning, but he can't walk anywhere! The world has become inaccessible because we drive there."

"Traditionally the gaze was conceived as a way of fingering, of touching. The old Greeks spoke about looking as a way of sending out my psychopodia, my soul's limbs, to touch your face and establish a relationship between the two of us. This relationship was called vision. Then, after Galileo, the idea developed that the eyes are receptors into which light brings something from the outside, keeping you separate from me even when I look at you. People began to conceive of their eyes as some kind of camera obscura. In our age people conceive of their eyes and actually use them as if they were part of a machinery. They speak about interface. Anybody who says to me, "I want to have an interface with you," I say, "please go somewhere else, to a toilet or wherever you want, to a mirror." Anybody who says, "I want to communicate with you," I say, "Can't you talk? Can't you speak? Can't you recognize that there's a deep otherness between me and you, so deep that it would be offensive for me to be programmed in the same way you are.""

"The two of us haven't seen each other for a year now, and when we saw each other we bowed in front of each other. This very idea of bowing — you don't bow in front of a screen. It's made impossible, or very difficult, for people who constantly see non-persons on the screen."

"I want to just go back to a great rabbinical and also, as you see, monastic, Christian development beyond what the Greeks like Plato or Cicero already knew about friendship. That it is from your eye that I find myself. There's a little thing there. They called it pupilla, a "puppet" of myself which I can see in your eye. The black thing in your eye. Pupil, puppet, person, eye. It is not my mirror. It is you making me the gift of that which Ivan is for you. That's the one who says "I" here. I'm purposely not saying, this is my person, this is my individuality, this is my ego. No. I'm saying this is the one who answers you here, whom you have given to him."

"I cannot come to be fully human unless I have received myself as a gift and accepted myself as a gift of somebody who has, as we say today, distorted me the way you distorted me by loving me."

"Friendship in the Greek tradition, in the Roman tradition, in the old tradition, was always viewed as the highest point which virtue can reach. Virtue, meaning here, "the habitual facility of doing the good thing," which is fostered by what the Greeks called politaea, political life, community life. I know it was a political life in which I wouldn't have liked to participate, with the slaves around and with the women excluded, but I still have to go to Plato or to Cicero. They conceived of friendship as a supreme flowering, of the interaction which happens in a good political society."

"I do not believe that friendship today can flower out — can come out — of political life. I do believe that if there is something like a political life to be — to remain for us, in this world of technology — then it begins with friendship. Therefore my task is to cultivate disciplined, self-denying, careful, tasteful friendships. Mutual friendships always. I-and-you and, I hope, a third one, out of which perhaps community can grow. Because perhaps here we can find what the good is."

"While once friendship in our western tradition was the supreme flower of politics, I think that if community life exists at all today, it is in some way the consequence of friendship cultivated by each one who initiates it. This goes beyond anything which people usually talk about, saying each one of you is responsible for the friendships he/she can develop, because society will only be as good as the political result of these friendships."

"Here is the right word. Hospitality was a condition consequent on a good society in politics, politaea, and by now might be the starting point of politaea, of politics. But this is difficult because hospitality requires a threshold over which I can lead you — and TV, internet, newspaper, the idea of communication, abolished the walls and therefore also the friendship, the possibility of leading somebody over the door. Hospitality requires a table around which you can sit and if people get tired they can sleep. You have to belong to a subculture to say, we have a few mattresses here. It's still considered highly improper to conceive of this as the ideal moments in a day or a year. Hospitality is deeply threatened by the idea of personality, of scholastic status. I do think that if I had to choose one word to which hope can be tied it is hospitality. A practice of hospitality— recovering threshold, table, patience, listening, and from there generating seedbeds for virtue and friendship on the one hand — on the other hand radiating out for possible community, for rebirth of community."

"This breaking of the limitations of hospitality to a small in-group, of offering it to the broadest possible in-group, and saying, you determine who your guest is, might be taken as the key message of Christianity. Then in the year 300 and something, finally the Church got recognition. The bishops were made into something like magistrates. The first things those guys do, these new bishops, is create houses of hospitality, institutionalizing what was given to us as a vocation by Jesus, as a personal vocation, institutionalizing it, creating roofs, refuges, for foreigners. Immediately, very interesting, quite a few of the great Christian thinkers of that time, 1600 years ago (John Chrysostom is one), shout: "If you do that, if you institutionalize charity, if you make charity or hospitality into an act of a non-person, a community, Christians will cease to remain famous for what we are now famous for, for having always an extra mattress, a crust of old bread and a candle, for him who might knock at our door." But, for political reasons, the Church became, from the year 400 or 500 on, the main device for roughly a thousand years of proving that the State can be Christian by paying the Church to take care institutionally of small fractions of those who had needs, relieving the ordinary Christian household of the most uncomfortable duty of having a door, having a threshold open for him who might knock and whom I might not choose."

"I can choose. I have to choose. I have to make my mind up whom I will take into my arms, to whom I will lose myself, whom I will treat as that vis-a-vis, that face into which I look, which I lovingly touch with my fingering gaze, from whom I accept being who I am as a gift."

"Learned and leisurely hospitality is the only antidote to the stance of deadly cleverness that is acquired in the professional pursuit of objectively secured knowledge. I remain certain that the quest for truth cannot thrive outside the nourishment of mutual trust flowering into a commitment to friendship. Therefore, I have tried to identify the climate that fosters and the "conditioned" air that hinders the growth of friendship."

"The impending loss of spirit, of soul, of what I call atmosphere, could go unnoticed. Only persons who face one another in trust can allow its emergence. The bouquet of friendship varies with each breath, but when it is there it needs no name. For a long time I believed that there was no one noun for it, and no verb for its creation. Each time I tried one, I was discouraged; all the synonyms for it were shanghaied by its synthetic counterfeits: mass-produced fashions and cleverly marketed moods, chic feelings, swank highs and trendy tastes. Starting in the seventies, group dynamics retreats and psychic training, all to generate "atmosphere," became major businesses. Discreet silence about the issue I am raising seemed preferable to creating a misunderstanding. Then… I suddenly realized that there is indeed a very simple word that says what I cherished and tried to nourish, and that word is peace. Peace, however, not in any of the many ways its cognates are used all over the world, but peace in its post-classical, European meaning. Peace, in this sense, is the one strong word with which the atmosphere of friendship created among equals has been appropriately named. But to embrace this, one has to come to understand the origin of this peace in the conspirator, a curious ritual behavior almost forgotten today."

"Speaking about pax in the proto-Christian epoch turned out to be a delicate matter, because around the year 300 pax became a key word in the Christian liturgy. It became the euphemism for a mouth-to-mouth kiss among the faithful attending services; pax became the camouflage for the osculum (from os, mouth), or the conspiratio, a commingling of breaths."

"The Latin osculum is neither very old nor frequent. It is one of three words that can be translated by the English, "kiss." In comparison with the affectionate basium and the lascivious suavium, osculum was a latecomer into classical Latin, and was used in only one circumstance as a ritual gesture: In the second century, it became the sign given by a departing soldier to a woman, thereby recognizing her expected child as his offspring. In the Christian liturgy of the first century, the osculum assumed a new function. It became one of two high points in the celebration of the Eucharist. Conspiratio, the mount-to-mouth kiss, became the solemn liturgical gesture by which participants in the cult-action shared their breath or spirit with one another. It came to signify their union in one Holy Spirit, the community that takes shape in God's breath. The ecclesia came to be through a public ritual action, the liturgy, and the soul of this liturgy was the conspiratio. Explicitly, corporeally, the central Christian celebration was understood as a co-breathing, a con-spiracy, the bringing about of a common atmosphere, a divine milieu."

"The other eminent moment of the celebration was, of course, the comestio, the communion in the flesh, the incorporation of the believer in the body of the Incarnate Word, but communio was theologically linked to the preceding con-spiratio. Conspiratio became the strongest, clearest and most unambiguously somatic expression for the entirely non-hierarchical creation of a fraternal spirit in preparation for the unifying meal. Through the act of eating, the fellow conspirators were transformed into a "we," a gathering which in Greek means ecclesia. Further, they believed that the "we" is also somebody's "I"; they were nourished by shading into the "I" of the Incarnate Word. The words and actions of the liturgy are not just mundane words and actions, but events occurring after the Word, that is, after the Incarnation. Peace as the commingling of soil and waters sounds cute to my ears; but peace as the result of conspiratio exacts a demanding, today almost unimaginable intimacy. The practice of the osculum did not go unchallenged; documents reveal that the conspiratio created scandal early on. The rigorist African Church Father, Tertullian, felt that a decent matron should not be subjected to possible embarrassment by this rite. The practice continued, but not its name; the ceremony required a euphemism. From the later third century on, the osculum pacis was referred to simply as pax, and the gesture was often watered down to some slight touch to signify the mutual spiritual union of the persons present through the creation of a fraternal atmosphere. Today, the pax before communion, called "the kiss of peace," is still integral to the Roman, Slavonic, Greek and Syrian Mass, although it is often reduced to a perfunctory handshake."

"Community in our European tradition is not the outcome of an act of authoritative foundation, nor a gift from nature or its gods, nor the result of management, planning and design, but the consequence of a conspiracy, a deliberate, mutual, somatic and gratuitous gift to each other. The prototype of that conspiracy lies in the celebration of the early Christian liturgy in which, no matter their origin, men and women, Greeks and Jews, slaves and citizens, engender a physical reality that transcends them. The shared breath, the con-spiratio are the "peace" understood as the community that arises from it."

"As a scholar I have been shaped by a monastic traditions and by the interpretation of medieval texts. Early on I took it for granted that the principal condition for an atmosphere that is propitious to independent thought is the hospitality cultivated by the host: a hospitality that excludes condescension as scrupulously as seduction; a hospitality that by its simplicity defeats the fear of plagiarism as much as that of clientage; a hospitality that by its openness dissolves intimidation as studiously as servility; a hospitality that exacts from the guests as much generosity as it imposes on the host. I have been blessed with a large portion of it, with the taste of a relaxed, humorous, sometimes grotesque fit among mostly ordinary but sometimes outlandish companions who are patient with one another."

"I believe that the Incarnation makes possible a surprising and entirely new flowering of love and knowledge. For Christians the Biblical God can now be loved in the flesh. Before I was limited by the people into which I was born and the family in which I was raised. Now I can choose whom I will love and where I will love. And this deeply threatens the traditional basis of ethics, which was always an ethnos, an historically given “we” which proceeds any pronunciation of the world “I”."

"The opening of this horizon is also accompanied by a second danger: institutionalisation. There is a temptation of trying to manage and, eventually, to legislate this new love, to create an institution that will guarantee it, insure it, and protect it by criminalising its opposite."

"The power is claimed first by the Church and later by the many secular institutions stamped from its mould. Wherever I look for the roots of modernity, I find them in the attempts of churches to institutionalise, legitimise and manage Christian vocation."

"The personal freedom to choose who will be my other has been transformed into the use of power and money to provide a service. This not only deprives the idea of the neighbour of the quality of freedom implied in the story of the Samaritan. It also creates an impersonal view of how a good society ought to work."

"Christ came to free us from the law, but Christianity allowed the legal mentality to be brought into the very heart of love."

"Tyranny of old was exercised over people who still knew how to subsist. They could lose their means of subsistence and be enslaved, but they could not be made needy. With the beginning of capitalist production in the spinning and weaving shops of the Florence of the Medicis, a new type of human being was being engendered: needy man, who has to organise a society, the principal function of which is to satisfy human needs. And needs are much more cruel than tyrants."

"In this new kind of world neither the vitality of nature nor the creative act of God makes things what they are. This birthright is withdrawn, and things come to be what they are because of their genetic code, as we would say today."

"For the simple Christian there was the requirement of going to Mass every Sunday – otherwise you go to hell – or of going to confession once a year. The elaboration of this legal organisation, and this legal imposition, which defined missing out on services a sin, immediately preceded the epoch in which the state, the new Church-like state, as I called it earlier, began to introduce its own rituals. And the easiest one to follow is education."

"I don’t want to speak further about education here but only to show how I personally proceeded in trying to discover the origin of this belief, unknown to other societies, that you need an organised institution to make people competent to understand what is good for them and their community, that knowledge does not come from living but from education, the milk of wisdom flowing from the breasts of an institution."

"The search for truth presupposes the growth of philia. This philia must find an atmosphere in which it can grow, and this atmosphere cannot be taken for granted as an out-growth of civic virtue."

"One of the hallmarks of modernity is the progressive replacement of the idea of the good by the idea of values. …. Something very fundamental gets lost when I observe myself against values rather than feel myself as a bundle of miseries, in pain, half crippled tired but bearing all this."

"God’s love is in the flesh, and the relationship between two people, the mystery of the Samaritan, is inevitably a mystery of the flesh. This becomes very difficult to explain, or even to say, in our generation, during which I believe an extraordinary process, and an extraordinary history of disinfleshment of our perceptions, our concepts and our senses has reached a high point."

"Disembodiment is reaching a second level which I can only call algorithmization or mathematization. People annihilate their own sensual nature by projecting themselves into abstracta, into abstract notions. And this renunciation of intimate uniqueness through the introjection and self-ascription of statistical entities is being cultivated with extraordinary intensity by the way in which we live. This has to be explored. The consequence is an insensibility not only to myself but to you."

"The credibility of the world that based itself on citizenship, on responsibility, on power, on equality, on need, claim, and entitlement – the credibility of these as ideals to which it is worthwhile to consecrate your life is declining, and, in my opinion, very fast. I want to suggest the possibility of seeing this as the end of an epoch, just like the Roman Empire at the time of Augustine, and as an entirely new access/credibility/ease of moving into the world of conspiratio, knowing that it can’t be contractually insured, that it’s a renunciation of insurance."

"Illich’s essay, "Silence is a Commons", appeared in CoEvolution Quarterly in winter 1983, and I still marvel at how much wisdom he packed into that short piece. It was still the early days of the personal computer revolution, and Illich feared that “computers are doing to communication what fences did to pastures and cars did to streets.” It’s too bad that he didn’t live to see the rise of the Internet, which in some ways has mitigated some of his fears (and in other ways, fulfilled his fears). In any case, his take on the commons and the threats to it are still worth considering."

"Illich was valued during his comparatively short period of fame for the destructive possibilities of his criticisms of almost all the institutions of industrial society, capitalist or communist, in books such as Deschooling Society (1971) and Medical Nemesis (1975) … My attitude to Illich was composed half of admiration, half of irritation. He had a distinctly prophetic quality, but he could also be very silly, and some of the things he said were destructive of civilization itself... He was a flawed figure as a man and as a thinker: but so, no doubt, are we all. And unlike the other radicals of the era such as Herbert Marcuse, he still repays reading. Being not easily pigeon-holed, he forces us to think."

"One of the world's great thinkers, a polymath whose output covered vast terrains. He worked in 10 languages; he was a jet-age ascetic with few possessions; he explored Asia and South America on foot; and his obligations to his many collaborators led to a constant criss-crossing of the globe in the last two decades. … His critique of modernity was founded on a deep understanding of the birth of institutions in the 13th century, a critical period in church history which enlightened all of his work, whether about gender, reading or materiality. He was far more significant as an archaeologist of ideas, someone who helped us to see the present in a truer and richer perspective, than as an ideologue."

"Illich lived frugally, but opened his doors to collaborators and drop-ins with great generosity, running a practically non-stop educational process which was always celebratory, open-ended and egalitarian at his final bases in Bremen, Cuernavaca and Pennsylvania. His charisma, brilliance and spirituality were clear to anyone who encountered him; these qualities sustained him in a heroic level of activity over the last 10 years in the context of terrible suffering caused by a disfiguring cancer. Following the thesis of Medical Nemesis, he administered his own medication against the advice of doctors, who proposed a largely sedative treatment which would have rendered his work impossible."

"Traditional education began to be reexamined. The schools had taught whole generations the values of patriotism, of obeying authority, and had perpetuated ignorance, even contempt for people of other nations, races, Native Americans, women. Not just the content of education was challenged, but the style-the formality, the bureaucracy, the insistence on subordination to authority. This made only a small dent in the formidable national system of orthodox education, but it was reflected in a new generation of teachers all over the country, and a new literature to sustain them: Jonathan Kozol, Death at an Early Age, George Denison, The Lives of Children; Ivan Illich, De-schooling Society."

"I exhort all People, gentle and simple, men, women and children, to buy, to read, to extol, these labours of mine. Let them not fear to defend every article; for I will bear them harmless. I have arguments good store, and can easily confute, either logically, theologically, or metaphysically, all those who oppose me."

"All political parties die at last of swallowing their own lies."

"If ... we meet a man of acknowledged mental superiority, whether generally or in his special department, it is our social duty by intelligent questioning, by an anxiety to learn from him, to force him to condescend to our ignorance, or join in our fun, till his broader sympathies are awakened, and he plays with us as if we were children. Indeed this very metaphor points out one of the very remarkable instances of social equality asserted by an inferior—I mean the outspoken freedom of the child—which possesses a peculiar charm, and often thaws the dignity or dissipates the reserve of the great man and woman whose superiority is a perpetual obstacle to them in ordinary society."

"With Alexander the stage of Greek influence spread across the world."

"In Ireland the inevitable never happens and the unexpected constantly occurs."

"Consummatum est( it is finished)"

"In the Middle Ages, everything bad was the work of the devil, everything good, the work of God. Today, the French see everything in reverse and blame the Germans for it."

"To doubt God is to doubt one's own conscience, and in consequence it would be to doubt everything."

"No, let us not make God in our image, poor inhabitants that we are of a distant planet lost in infinite space. However brilliant and sublime our intelligence may be, it is scarcely more than a small spark which shines and in an instant is extinguished, and it alone can give us no idea of that blaze, that conflagration, that ocean of light."

"I believe in revelation, but not in revelation which each religion claims to possess... but in the living revelation which surrounds us on every side — mighty, eternal, unceasing, incorruptible, clear, distinct, universal as is the being from whom it proceeds, in that revelation which speaks to us and penetrates us from the moment we are born until we die."

"Each one writes history according to his convenience."

"Today is Christmas Eve. Whether or not Christ was born exactly on this date is not important. But chronological accuracy has nothing to do with tonight's event. A grand genius had been born who preached truth and love; who suffered because of his mission; and on account of his sufferings the world has become better, if not saved. Only it gives me nausea to see how some people abuse his name to commit numerous crimes. If he is in heaven, he will certainly protest!"

"Is it not sad, I said to my countrymen, that we have to learn from a foreigner about ourselves? Thanks to the German scholars we get accurate information about ourselves, and when everything in our country has been destroyed and we wish to verify the historical correctness of certain facts we shall have to come to Germany to search for these facts, in German museums and books!"

"The Philippines should be grateful to you if you would write a complete history of our country from an impartial point of view.. But don't expect thanks and laurels--crowns of flowers and laurels are the inventions of free people. But perhaps your children may gather the fruit of what the father planted."

"We want the happiness of the Philippines, but we want to obtain it through noble and just means. If I have to commit villainy to make her happy, I would refuse to do so, because I am sure that what is built on sand sooner or later would tumble down."

"One only dies once, and if one does not die well, a good opportunity is lost and will not present itself again."

"To live is to be among men, and to be among men is to struggle, a struggle not only with them but with oneself; with their passions, but also with one's own."

"...Does your Excellency know the spirit of (my) country? If you did, you would not say that I am "a spirit twisted by a German education," for the spirit that animates me I already had since childhood, before I learned a word of German. My spirit is "twisted" because I have been reared among injustices and abuses which I saw everywhere, because since a child I have seen many suffer stupidly and because I also have suffered. My "twisted spirit" is the product of that constant vision of the moral ideal that succumbs before the powerful reality of abuses, arbitrariness, hypocrisies, farces, violence, perfidies and other base passions. And "twisted" like my spirit is that of hundreds of thousands of Filipinos who have not yet left their miserable homes, who speak no other language except their own, and who, if they could write or express their thoughts, would make my Noli me tangere very tiny indeed, and with their volumes there would be enough to build pyramids for the corpses of all the tyrants..."

"Genius has no country. It blossoms everywhere. Genius is like the light, the air. It is the heritage of all."

"It was a world which granted privileges to some and imposed prohibitions on others...Endowed with strength and eager to learn, one had to drag himself in a narrow prison cell when he could see an open field, a vast horizon in the distance; when he could feel the beatings of a heart; and when he believed himself entitled to enjoy the beauty of a dream."

"Friar! What a strange name. I don't remember having created such a thing! (God speaking to the angel Gabriel)"

"Filipinos don't realize that victory is the child of struggle, that joy blossoms from suffering, and redemption is a product of sacrifice."

"Death has always been the first sign of European civilization when introduced in the Pacific."

"No one has a monopoly of the true God, nor is there a nation or religion that can claim, or at any rate prove, that it has been given the exclusive right to the Creator or sole knowledge of His Being."

"The sea, the sea is everything! Its sovereign mass brings to me atoms of a myriad faraway lands; Its bright smile animates me in the limpid mornings And when at the end of day my faith has failed me My heart echoes the sound of its sorrow in the sands."

"The world laughs at another man's pain."

"He who would love much has also much to suffer."

"Muse who in the past inspired me to sing of the throes of love: Go and repose. What I need is a sword, rivers of gold, and acrid prose."

"No good water comes from a muddy spring. No sweet fruit comes from a bitter seed."

"The tyranny of some is possible only through the cowardice of others."

"Man works for an object. Remove that object and you reduce him into inaction."

"Man is multiplied by the number of languages he possesses and speaks."

"Virtue lies in the middle ground."

"God has made man a cosmopolite. He created seas for ships to glide on, the wind to push them, and the stars to guide them even in darkest night."

"Travel is a caprice in childhood, a passion in youth, a necessity in manhood, and an elegy in old age."

"He who knows the surface of the earth and the topography of a country only through the examination of maps..is like a man who learns the opera of Meyerbeer or Rossini by reading only reviews in the newspapers. The brush of landscape artists Lorrain, Ruysdael, or Calame can reproduce on canvas the sun's ray, the coolness of the heavens, the green of the fields, the majesty of the mountains...but what can never be stolen from Nature is that vivid impression that she alone can and knows how to impart--the music of the birds, the movement of the trees, the aroma peculiar to the place--the inexplicable something the traveller feels that cannot be defined and which seems to awaken in him distant memories of happy days, sorrows and joys gone by, never to return"

"Necessity is the most powerful divinity the world knows--it is the result of physical forces set in operation by ethical forces."

"Law has no skin, reason has no nostrils."

"The Filipino loves his country no less than the Spaniard does his, and although he is quieter, more peaceful and with more difficulty stirred up, once aroused he does not hesitate and for him the struggle means death to the finish. He has both the meekness and ferocity of the carabao. Climate affects bipeds in the same way it does quadrupeds."

"It breaks immortality's neck Contemplates crime and therefore halts it; It humbles barbarous nations And makes of savages, champions."

"Oh how beautiful to fall to give you flight, To die to give you life, to rest under your sky; And in your enchanted land forever sleep."

"I go where there are no slaves, hangmen or oppressors; Where faith does not kill; where the one who reigns is God."

"I die without seeing the dawn brighten over my native land.You who have it to see, welcome it--and forget not those who have fallen during the night!"

"Truth does not need to borrow garments from error. (Also translated as: Truth does not need to borrow garments from falsehood.)"

"Fame to be sweet must resound in the ears of those we love, in the atmosphere of the land that will guard our ashes. Fame should hover over our tomb to warm with its heat the chill of death, so that we may not be completely reduced to nothingness, that something of us may survive."

"Believing in accidents is like believing in miracles--both presuppose that God does not know the future."

"Fate presented itself to some like a chinese fan--one side black, the other side gilded with flowers."

"Not all were asleep during the night of our forefathers!"

";There are no tyrants where there are no slaves."

";Why independence, if the slaves of today will be the tyrants of tomorrow?"

";It is a useless life that is not consecrated to a great ideal. It is like a stone wasted in the field without becoming part of an edifice."

";You must shatter the vase to spread its perfume, and smite the rock to get the spark."

";The school of suffering tempers the spirit, the arena of combat strengthens the soul."

";The glory of saving a country is not for him who has contributed to its ruin."

";Pure and spotless must the victim be if the sacrifice is to be acceptable."

";De nobis, post haec, tristis sententia fertur!:After all this, you still speak ill of us!"

"[Noli Me Tángere]*"

"He who does not love his own language is worse than an animal and a smelly fish."

"In recognition of the aspirations of the Filipino nation and in proclaiming its noble and patriotic sentiments, I hereby decree."

"And now, gentlemen, you must have a national hero."

"Taft quickly decided that it would be extremely useful for the Filipinos to have a national hero of their revolution against the Spanish in order to channel their feelings and focus their resentment backward on Spain. But he told his advisers that he wanted it to be someone who really wasn’t so much of a revolutionary that, if his life were examined too closely or his works read too carefully, this could cause us any trouble. He chose Rizal as the man who fit his model."

"Under what clime or what skies, has tyranny claimed a nobler victim?"

"It is eminently proper that Rizal should have become the acknowledged national hero of the Philippine people. Rizal never advocated independence, nor did he advocate armed resistance to the government. He urged reform from within by publicity, by public education, and appeal to the public conscience."

"The American decision to make Rizal our national hero was a master stroke."

"Although the Americans encouraged the hero-worship of Rizal, the man was already a national hero to the Filipinos long before the Americans sponsored him as such."

"There is no doubt that we would have made Rizal one of our heroes even without American intervention."

"Rizal's greatest misfortune was becoming a national hero of the Philippines. He is everywhere and therefore nowhere."

"The first Filipino."

"To echo the first Filipino, you get the Rizal you deserve. (alluding to Rizal's statement, 'You get the government you deserve')"

"One of the best exemplars of nationalist thinking."

"Rizal is the spirit of contradiction; a soul that dreads the revolution, although deep down desires it."

"A gem of a man. (Un perla de hombre.)"

"His coming to the world is like the appearance of a rare comet, whose brilliance appears only every other century."

"The life Rizal lived is a more abiding gift than the things he said and wrote. His life will forever be of inestimable importance."

"Sleep in the shadows of nothingness Redeemer of an enslaved land — Don't weep in the mystery of the tomb Nor grieve the momentary triumph of the Spaniard; For if the bullet ravaged your skull Your idea vanquished an empire!"

"When order is achieved among human beings by allowing them to interact with each other on their own initiative — subject only to the laws which uniformly apply to all of them — we have a system of spontaneous order in society."

"Comprehension is neither an arbitrary act nor a passive experience, but a responsible act claiming universal validity. Such knowing is indeed objective in the sense of establishing contact with a hidden reality; a contact that is defined as the condition for anticipating an indeterminate range of yet unknown (and perhaps yet inconceivable) true implications. It seems reasonable to describe this fusion of the personal and the objective as Personal Knowledge. Personal knowledge is an intellectual commitment, and as such inherently hazardous. Only affirmations that could be false can be said to convey objective knowledge of this kind."

"Ever since [Copernicus], writers eager to drive the lesson home have urged us [...] to abandon all sentimental egoism, and to see ourselves objectively in the true perspective of time and space. What precisely does this mean? In a full 'main feature' film, recapitulating faithfully the complete history of the universe, the rise of human beings from the first beginnings of man to the achievements of the twentieth century would flash by in a single second. Alternatively, if we decided to examine the universe objectively in the sense of paying equal attention to portions of equal mass, this would result in a lifelong preoccupation with interstellar dust, relieved only at brief intervals by a survey of incandescent masses of hydrogen — not in a thousand million lifetimes would the turn come to give man even a second's notice. It goes without saying that no one — scientists included — looks at the universe in this way, whatever lip-service is given to 'objectivity.'"

"The confidence placed in physical theory owes much to its possessing the same kind of excellence from which pure geometry and pure mathematics in general derive their interest, and for the sake of which they are cultivated. ... We cannot truly account for our acceptance of such theories without endorsing our acknowledgement of a beauty that exhilarates and a profundity that entrances us."

"The term 'simplicity' functions then merely as a disguise for another meaning than its own. It is used for smuggling an essential quality into our appreciation of a scientific theory, which a mistaken conception of objectivity forbids us to openly acknowledge."

"The descriptive sciences rely on skill and connoisseurship. At all these points the act of knowing includes an appraisal; and this personal coefficient, which shapes all factual knowledge, bridges in doing so the disjunction between subjectivity and objectivity. It implies the claim that man can transcend his own subjectivity by striving passionately to fulfil his personal obligations to universal standards."

"No sincere assertion of fact is essentially unaccompanied by feelings of intellectual satisfaction or of a persuasive desire and a sense of personal responsibility."

"In a strict usage the same symbol should never represent the act of sincerely asserting something and the content of what is asserted. For the symbolic distinction between the two, Frege has introduced the 'signpost' symbol. ... \vdash p is to signify the actual assertion of p, while the bare symbol p must henceforth be used only as part of a sentence. ... It should be clear from the modality of a sentence whether it is a question, a command, an invective, a complaint or an allegation of fact."

"Whitehead and Russell ... translate \vdash p imples q into the words 'it is asserted that p implies q'. But the phrase 'it is asserted' suggests an impersonal happening of assertions: 'it is asserted' as 'it is raining' or 'it happens'. The value of the assertion sign is lost if we allow ourselves to revert in our verbal translation of it to the muddle of a declaratory sentence which asserts itself or is impersonally asserted by nobody in particular."

"The correct reading of \vdash p written down by me in good faith is therefore 'I believe p', or some other words expressing the same fiduciary act."

"A declaratory sentence can be asserted, because it is an incomplete symbol, of indeterminate modality; while a question, a command, an invective, or any other sentence of fixed intention can no more be asserted than could my act of hewing wood or of drinking tea."

"While the articulate contents of science are successfully taught all over the world in hundreds of universities, the unspecifiable art of scientific research has not yet penetrated to many of these."

"To learn by example is to submit to authority. ...By watching the master and emulating his efforts in the presence of his example, the apprentice unconsciously picks up the rules of the art, including those which are not explicitly known to the master himself. These hidden rules can be assimilated only by a person who surrenders himself to that extent uncritically to the imitation of another. A society which wants to preserve a fund of personal knowledge must submit to tradition. ...Common Law ...is the most important system of strictly traditional activities."

"The recognition of certain basic impossibilities has laid the foundations of some major principles of physics and chemistry; similarly, recognition of the impossibility of understanding living things in terms of physics and chemistry, far from setting limits to our understanding of life, will guide it in the right direction. And even if the demonstration of this impossibility should prove of no great advantage in the pursuit of discovery, such a demonstration would help to draw a truer image of life and man than that given us by the present basic concepts of biology."

"Our view of life must account for how we know life; biological theories must allow for their own discovery and employment. Theories of evolution must provide for the creative acts which brought such theories into existence. Beginning with our own embodiment our theory of knowledge must endorse the ways we manifestly transcend our embodiment by acts of indwelling and extension into more subtle and intangible realms of being, where we meet our ultimate ends."

"This book is not a history. Rather it is an attempt to establish analytical tools that will assist the understanding of history"

"I came into history from a primary concern with mathematics and science. This has been a tremendous help to me as a person and as a historian, although it must be admitted it has served to make my historical interpretations less conventional than may be acceptable of many of my colleagues in the field."

"After years of work in both areas of study, I concluded that the social sciences were different, in many important ways, from the natural sciences, but that the same scientific methods were applicable in both areas, and, indeed, that no very useful work could be done in either area except by scientific methods."

"No scientist ever believes that he has the final answer or the ultimate truth on anything."

"It is not easy to tear any event out of the context of the universe in which it occurred without detaching from it some factor that influenced it."

"Even today few scientists and perhaps even fewer nonscientists realize that science is a method and nothing else."

"Closely related to the erroneous idea that science is a body of knowledge is the equally erroneous idea that scientific theories are true."

"The range of human potentialities is also the range of human needs because of man's vital drive that impels him to seek to realize his potentialities. this drive is even more mysterious than the potentialities it seeks to realize."

"Each individual in a society is a nexus where innumerable relationships of this character intersect."

"A fully integrated culture would be like the dinosaurs, which had to perish because they were no longer able to adapt themselves to changes in the external environment."

"The social sciences are usually concerned with groups of persons rather than individual persons. The behavior of individuals, being free, is unpredictable."

"A society is a group whose members have more relationships with one another then they do with outsiders."

"A civilization is complicated, in the first place, because it is dynamic; that is, it is constantly changing in the passage of time, until it has perished."

"When we approach history, we are dealing with a conglomeration of irrational continua. Those who deal with history by nonrational processes are the ones who make history, the actors in it."

"The backwardness of our religious and social developments is undoubtedly holding back the development of the intellectual and political levels."

"Our political organization, based as it is on an eighteenth-century separation of powers and on a nineteenth-century nationalist state, is generally recognized to be semiobselete."

"It is clear that every civilization undergoes a process of historical change. We can see that a civilization comes into existence, passes through a long experience, and eventually goes out of existence."

"Every civilization must be organized in such a way that it has invention, capital accumulation, and investment."

"These seven stages we shall name as follows: 1. Mixture 2. Gestation 3. Expansion 4. Age of Conflict 5. Universal Empire 6. Decay 7. Invasion"

"The vested interests encourage the growth of imperialist wars and irrationality because both serve to divert the discontent of the masses away from their vested interests ( the uninvested surplus)."

"It is also in theory, conceivable that some universal empire some day might cover the whole globe, leaving no external "barbarians" to serve as invaders."

"This priesthood became a closed group, able to control enormous wealth and incomes, and concerned very largely with the study of the solar and astronomical periodicities on which there influence was originally based. With the surplus thus created, the priesthood was able to command human labor in huge amounts and to direct this labor from the simple tillage of the peasant peoples to the diversified and specialized activities that constitute civilized living."

"Capitalism might be defined, if we wish to be scientific, as a form of economic organization motivated by the pursuit of profit within a price structure."

"When profits are pursued by geographic interchange of goods, so that commerce for profit becomes the central mechanism of the system, we usually call it "commercial capitalism." In such a system goods are conveyed from ares where they are more common (and therefore cheaper) to areas where they are less common (and therefore less cheap). This process leads to regional specialization and to division of labor, both in agricultural production and in handicrafts."

"The process by which civilization, as an abstract entity distinct from the societies in which it is embodied, dies or is reborn is a very significant one."

"The instrument of expansion of Classical civilization was a social organization, slavery."

"No slave system has ever been able to continue to function on the slaves provided by its own biological reproduction because the rate of human reproduction is too slow and the expense from infant mortality and years of unproductive upkeep of the young make this prohibitively expensive. This relationship is one of the basic causes of the American Civil War, and was even more significant in destroying ancient Rome."

"Western civilization presents one of the most difficult tasks for historical analysis, because it is not yet finished, because we are a part of it and lack perspective, and because it presents considerable variation from our pattern of historical change."

"No culture has ever exceeded Western civilization in power and extent. Our society now covers more than half of the globe, extending in space from Poland to the east of Australia i n the west. In the course of this expansion, most of it during the last five centuries, the power of Western civilization has been so great that it has destroyed, almost without thinking of it, hundreds of other societies, including five or six other civilizations."

"Western ideology believed that the world was good because it was made by God in six days and that at the end of each day He looked at His work and said that it was good."

"The fundamentalist position on biblical interpretation, with its emphasis on the explicit, complete, final, and authoritarian nature of Scripture, is a very late, minority view quite out of step with the Western tradition."

"When these extremists argued for "either-or," the Western tradition answered "both!""

"One of the chief reasons for the widespread fear of the Huns rested on their ability to travel very long distances in relatively short periods. This ability may well have been based on their use of horseshoes."

"In fact, violence as a symbol of our growing irrationality has had an increasing role in activity for its own sake, when no possible justification could be made that the activity was seeking to resolve a problem."

"To know is not too demanding: it merely requires memory and time. But to understand is quite a different matter: it requires intellectual ability and training, a self conscious awareness of what one is doing, experience in techniques of analysis and synthesis, and above all, perspective."

"For years I have told my students that I been trying to train executives rather than clerks. The distinction between the two is parallel to the distinction previously made between understanding and knowledge. It is a mighty low executive who cannot hire several people with command of more knowledge than he has himself."

"The West believes that man and the universe are both complex and that the apparently discordant parts of each can be put into a reasonably workable arrangement with a little good will, patience, and experimentation."

"The problem of meaning today is the problem of how the diverse and superficially self-contradictory experiences of men can be put into a consistent picture that will provide contemporary man with a convincing basis from which to live and to act."

"...a state is not the same thing as a society, although the Greeks and Romans thought it was. A state is an organization of power on a territorial basis."

"The link between a society, whether it be made up of communities or individuals, and a state is this: Power rests on the ability to satisfy human needs."

"...the levels of culture, the aspects of society: military, political, economic, social, emotional, religious, and intellectual. Those are your basic human needs. ...they are arranged in evolutionary sequence."

"Men have social needs. They have a need for other people; they have a need to love and be loved."

"The basis of social relationships is reciprocity: if you cooperate with others, others will cooperate with you."

"Our society has so cluttered our lives with artifacts [man-made things]... and organizational structures that [our] moment to moment relationships with nature are almost impossible."

"...human beings have religious needs. They have a need for a feeling of certitude in their minds about things they cannot control and they do not fully understand, and with humility, they admit they do not understand..."

"When you destroy people's religious expression, they will establish secularized religions like Marxism."

"...empires and civilizations do not collapse because of deficiencies on the military or the political levels."

"Persons, personalities if you wish, can only be made in communities."

"A community is made up of intimate relationships among diversified types of individuals--a kinship group, a local group, a neighborhood, a village, a large family."

"Without communities, no infant will be sufficiently socialized... and that occurs in the first four or five years of life. ...The first two years are important. ...of vital importance. He has to be loved, above all he has to be talked to."

"A state of individuals, such as we now have reached in Western Civilization, will not create persons, and the atomized individuals who make it up will be motivated by desires that do not necessarily reflect needs. Instead of needing other people they need a shot of heroin; instead of some kind of religious conviction, they have to be with the winning team."

"...we no longer have intellectually satisfying arrangements in our educational system, in our arts, humanities or anything else; instead we have slogans and ideologies. An ideology is a religious or emotional expression; it is not an intellectual expression."

"...when a society is reaching its end, in the last couple of centuries you have... a misplacement of satisfactions. You find your emotional satisfaction in making a lot of money... or in proving to the poor, half-naked people in Southeast Asia that you can kill them in large numbers."

"...in the last thousand years. If we go back before [AD] 976... the main core of people's life and experience... was in the religious, emotional and social levels. They had religious beliefs, they had social and emotional relationships with people they saw every day. ...controls and rewards were internalized. ...This is why they could get along without a state in 976: all the significant controls were internalized."

"...Western Civilization began to expand in 976. ...The economic expansion was achieved chiefly by specialization and exchange... commercialization."

"...today everything is commercialized--politics, religion, education, ideology, belief, the armed services. ...Everything has its price."

"[Increasing] politicization means the [economic] expansion is slowing up and you are no longer attempting to achieve increased output per capita, or increased wealth, or increased satisfactions... but you are doing so by mobilizing power. We have seen this going on for almost a century. ...increased militarization."

"...increasing remoteness of desires from needs. ...increasing confusion between means and ends. The ends are human needs... Instead they want the means they have been brainwashed to accept... Never was any society in human history as rich and as powerful as Western Civilization and the United States, and it is not a happy society."

"...controls on behavior shift from the intermediate levels of human experience (social, emotional and religious) to the lower (military and political) or to the upper (ideological). They become the externalized controls of a mature society: weapons, bureaucracies, material rewards, or ideology."

"In its final stages the civilization becomes a dualism of almost totalitarian imperial power and an amorphous mass culture of atomized individuals."

"...1776 is a very significant year. and this is not just because the American Revolution began. Watt's patent of the steam engine... Adam Smith's Wealth of Nations... the failure of the French to reorganize their political system occurred in 1776, and so forth. ...The destruction of communities, the destruction of religion and the frustration of emotions were greatly intensified by the Industrial Revolution: railroads, factories, growth of cities, technological revolution in the countryside and in the growing of food and so forth."

"...the nineteenth century Age of Expansion... brought on an acceleration of the main focus of the activities of society... from the areas of internal controls to the areas of external controls. ...the increasing role of propaganda... helped create an impression of stability."

"...I offended some of you by saying you had been brainwashed. This is not an insult; it's a simple statement of fact. When any infant is born and socialized in a society, even if he is to become a very mature individual, he has been brainwashed. ...given a structure for categorizing his experience and a system of values applied to the structure of categories."

"...in our society... this has now become a propagandist system in which emphasis is put on the future... the ideology against which the young people of the 1950's and 1960's rebelled. Future preference: plan; study hard; save."

"Another aspect of the nineteenth century propaganda system is the increasing emphasis upon material desires."

"...we were brainwashed into believing... that the only important thing was individualism. They called it freedom. There is no such thing as freedom. There is something called liberty; it's quite different. ...read [Guido de] Ruggiero's History of European Liberalism... Freedom is freedom from restraints. We're always under restraints."

"The difference between a stable society and an unstable one is that the restraints in an unstable one are external. In a stable society government ultimately becomes unnecessary; the restraints on people's actions are internal, they're self-disciplined..."

"...they have brainwashed us into believing in the last 150 years... that quantitative change is superior to qualitative attributes. If we can turn out more... it doesn't matter if they're half as good. ...We're quantifying everything, and that is why we're trying to put everything on computers. Governments will no longer have to make decisions; computers will do it."

"...they give us vicarious satisfactions for many of our frustrations. ...People need exercise; they do not need to watch other people exercise... Another vicarious satisfaction is sexy magazines; this is vicarious sex. To anyone rushing to buy one, I'd like to say, "The real thing is better.""

"The brainwashing which has been going on for 150 years has also resulted in the replacement of intellectual activities and religion by ideologies and science. ...I have nothing against Marx, except that his theories do not explain what happened."

"The very idea that there is some kind of conflict between science and religion is completely mistaken. Science is a method for investigating experience... Religion is the fundamental, necessary internalization of our system of more permanent values."

"Another thing that they have tried to get us to believe in the last 150 years... is that the nation as the repository of sovereignty can be both a state and a community. ...Why did the English, the French, the Castilians, the Hohenzollerns, and others become the repository of sovereignty as nations... They did so because... weapons made it possible to compel obedience over areas which were approximately the size of these national groups... nationalism is an episode in history, and it fit a certain power structure and a certain configuration in human life in our civilization. Now... They all want autonomy. ...The nation or the state, as we now have it as the structure of power, cannot be a community."

"We have now done what the Romans did when they started to commit suicide. We have shifted from an army of citizens to an army of mercenaries..."

"The appearance of stability from 1840 to about 1900 was superficial, temporary and destructive in the long run... because communities and societies must rest upon cooperation and not upon competition. Anyone who says that society can be run on the basis of everyone's trying to maximize his own greed is talking total nonsense. And to teach it in schools, and to go on television and call it the American way of life still doesn't make it true. Competition and envy cannot become the basis of any society or any community."

"The economic and technological achievements of industrialization in this period were fundamentally mistaken. ...based upon plundering the natural capital of the globe that was created over millions of years: the plundering of the soils and their fertility; the plundering of human communities whether they were our own or someone else's."

"The fundamental, all-pervasive cause of world instability is the destruction of communities by the commercialization of all human relationships and the resulting neuroses and psychoses. The technological acceleration of transportation, communication and weapons systems is now creating power areas wider than existing political structures."

"...another cause of today’s instability is that we now have a society in America, Europe and much of the world which is totally dominated by the two elements of sovereignty that are not included in the state structure: control of credit and banking, and the corporation. These are free of political controls and social responsibility and have largely monopolized power in Western Civilization and in American society. They are ruthlessly going forward to eliminate land, labor, entrepreneurial-managerial skills, and everything else the economists once told us were the chief elements of production. The only element of production they are concerned with is the one they can control: capital."

"The final result will be that the American people will ultimately prefer communities. They will cop out or opt out of the system. Today everything is a bureaucratic structure, and brainwashed people who are not personalities are trained to fit into this bureaucratic structure and say it is a great life--although I would assume that many on their death beds must feel otherwise. The process of copping out will take a long time, but notice: we are already copping out of military service on a wholesale basis; we are already copping out of voting on a large scale basis. ...People are also copping out by refusing to pay any attention to newspapers or to what’s going on in the world, and by increasing emphasis on the growth of localism, what is happening in their own neighborhoods."

"When Rome fell, the Christian answer was, "Create our own communities.""

"A permanent alteration of form limits the strength of materials with regard to practical purposes, almost as much as fracture; since, in general, the force which is capable of producing this effect is sufficient, with a small addition, to increase it till fracture takes place."

"I have resolved to confine my studies and my pen to medical subjects only. For the talents which God has not given me, I am not responsible, but those which I possess, I have hitherto cultivated and employed as diligently as my opportunities have allowed me to do ; and I shall continue to apply them with assiduity, and in tranquillity, to that profession which has constantly been the ultimate object of all my labours."

"I met with an accident about five weeks ago in London, which has prevented my walking ever since, and I think I broke one of the metatarsal bones; this has been a favourable circumstance, for it has increased my literary application in a considerable degree. I have been studying, not the theory of the winds, but of the air, and I have made observations on harmonics which I believe are new. Several circumstances unknown to the English mathematicians which I thought I had first discovered, I since find to have been discovered and demonstrated by the foreign mathematicians; in fact, Britain is very much behind its neighbours in many branches of the mathematics: were I to apply deeply to them, I would become a disciple of the French and German school; but the field is too wide and too barren for me."

"This statement appears to us to be conclusive with respect to the insufficiency of the undulatory theory, in its present state, for explaining all the phenomena of light. But we are not therefore by any means persuaded of the perfect sufficiency of the projectile system: and all the satisfaction that we have derived from an attentive consideration of the accumulated evidence, which has been brought forward, within the last ten years, on both sides of the question, is that of being convinced that much more evidence is still wanting before it can be positively decided. In the progress of scientific investigation, we must frequently travel by rugged paths, and through valleys as well as over mountains. Doubt must necessarily succeed often to apparent certainty, and must again give place to a certainty of a higher order; such is the imperfection of our faculties, that the descent from conviction to hesitation is not uncommonly as salutary, as the more agreeable elevation from uncertainty to demonstration. An example of such alternations may easily be adduced from the history of chemistry. How universally had phlogiston once expelled the aërial acid of Hooke and Mayow. How much more completely had phlogiston given way to oxygen! And how much have some of our best chemists been lately inclined to restore the same phlogiston to its lost honours! although now again they are beginning to apprehend that they have already done too much in its favour. In the mean time, the true science of chemistry, as the most positive dogmatist will not hesitate to allow, has been very rapidly advancing towards ultimate perfection."

"When I was a boy, I thought myself a man. Now that I am a man, I find myself a boy."

"The well known elevation of the pitch of wind instruments, in the course of playing, sometimes amounting to half a note, is not, as is commonly supposed, owing to any expansion of the instrument, for this should produce a contrary effect, but to the increased warmth of the air in the tube."

"It may hereafter be considered how far the excellent experiments of Count Rumford, which tend very greatly to weaken the evidence of the modern doctrine of heat, may be more or less favourable to one or the other system of light and colours."

"It is surprising that so great a mathematician as Dr. Smith could have entertained for a moment, an idea that the vibrations constituting different sounds should be able to cross each other in all directions, without affecting the same individual particles of air by their joint forces: undoubtedly they cross, without disturbing each other's progress; but this can be no otherwise effected than by each particle's partaking of both motions. If this assertion stood in need of any proof, it might be amply furnished by the phenomena of beats, and of the grave harmonics observed..."

"The fundamental doctrines of motion have [herein]... been more immediately referred to axioms simply mathematical than has hitherto been usual; and the application of these doctrines to practical purposes has [herein]... been facilitated."

"The passive of all kinds has been very fully investigated, and many new conclusions have been formed respecting it, which are of immediate importance to the architect and to the engineer, and which appear to contradict the results of some very elaborate calculations."

"The theory of waves has been much simplified, and somewhat extended, and their motions have been illustrated by experiments... A similar method of reasoning has been applied to the circulation of the blood, to the propagation of sound, either in fluids or in solids, and to the vibrations of musical chords; the general principle of a velocity, corresponding to half the height of a certain modulus, being shown to be applicable to all these cases: and a connexion has been established between the sound to be obtained from a given solid, and its strength in resisting a flexure of any kind; or, in the case of ice and water, between the sound in a solid and the compressibility in a fluid state. The doctrine of sound and of sounding bodies in general has also received some new illustrations, and the theory of music and of musical intervals has been particularly discussed."

"With respect to the mathematical part of optics, the curvature of the images, formed by lenses and mirrors, has been correctly investigated, and the inaccuracy of some former estimations has been demonstrated."

"In the department of , the phenomena of halos and parhelia have been explained, upon principles not entirely new, but long forgotten: the functions of the eye have been minutely examined, and the mode of its accommodation to the perception of objects at different distances ascertained: the various phenomena of coloured light have been copiously described, and accurately represented by coloured plates; and some new cases of the production of colours have been pointed out, and have been referred to the general law of double lights, by which a great variety of the experiments of former opticians have also been explained; and this law has been applied to the establishment of a theory of the nature of light, which satisfactorily removes almost every difficulty that has hitherto attended the subject."

"The theory of the tides has been reduced into an extremely simple form, which appears to agree better with all the phenomena, than the more intricate calculations which they have commonly been supposed to require."

"With respect to the cohesion and of liquids, I have had the good fortune to anticipate Mr. Laplace in his late researches, and I have endeavoured to show, that my assumptions are more universally applicable to the facts, than those which that justly celebrated mathematician has employed."

"I have... attempted to throw some new light on the general properties of matter in other forms: and on the doctrine of heat, which is materially concerned in them; and to deduce some useful conclusions from a comparison of various experiments on the elasticity of , on evaporation, and on the indications of s."

"have enumerated, in a compendious and systematical form, the principal facts which have been discovered with respect to galvanic electricity; and I have fortunately been able to profit by Mr. Davy's most important experiments, which have lately been communicated to the , and which have already given to this branch of science a much greater perfection, and a far greater extent, than it before possessed."

"The historical part of the work can scarcely be called new, but several of the circumstances, which are related, have escaped the notice of former writers on the history of the sciences."

"Besides these improvements,... there are others,... which may... be interesting to those... engaged in those departments... Among these may be ranked, in the division of mechanics, properly so called, a simple demonstration of the law of the force by which a body revolves in an ellipsis; another of the properties of al pendulums; an examination of the mechanism of animal motions; a comparison of the measures and weights of different countries; and a convenient estimate of the effect of human labour: with respect to architecture, a simple method of drawing the outline of a column: an investigation of the best forms for arches; a determination of the curve which affords the greatest space for turning; considerations on the structure of the joints employed in carpentry, and on the firmness of wedges; and an easy mode of forming a kirb roof: for the purposes of machinery of different kinds, an arrangement of bars for obtaining rectilinear motion; an inquiry into the most eligible proportions of wheels and s; remarks on the friction of wheel work, and of balances; a mode of finding the form of a tooth for impelling a pallet without friction; a chronometer for measuring minute portions of time; a clock ; a calculation of the effect of temperature on steel springs; an easy determination of the best line of draught for a carriage; an investigation of the resistance to be overcome by a wheel or roller; and an estimation of the ultimate pressure produced by a blow."

"In the hydraulic and optical part, may be enumerated an over flowing lamp; a simplification of the rules for finding the velocity of running water; remarks on the application of force to hydraulic machines; a mode of letting out air from water pipes; an analysis of the human voice; and some arrangements for solar s, and for other optical instruments of a similar nature."

"In the astronomical and physical division of the work, will be found a general rule for determining the correction on account of aberration; a comparison of observations on the ; a table of the order of electrical excitation; a chart of the variation of the compass, and of the ; formulae for finding the heat of summer and winter; remarks on the theory of the winds; and a comparative table of all the mechanical properties of a variety of natural bodies."

"The arrangement of the whole work is probably different... from any other... the extent of the subjects... rendered it necessary to preserve a... methodical and uniform system; and it is presumed, that this arrangement will be... of some value, especially in a work calculated to serve as a key, by means of which, access may be obtained to all the widely scattered treasures of science; and which will enable those... desirous of extending their researches in any particular department, to obtain expeditiously all the information that books can afford them."

"[T]he lectures... may be expected to remain tolerably commensurate to the state of the sciences for a much longer period; since, in investigations so intimately connected with mathematical principles, the essential improvements will always bear a very small proportion to the number of innovations. ...the references, which it contains, are... sufficient to lead those, who may consult the passages quoted, to the works of every author of eminence that has treated of the respective subjects."

"I have... begun to collect materials for a work... relating to every department of medical knowledge: ...it will be comparatively more concise than these lectures, in proportion to what has been said and written respecting physic, but, I hope, much more complete, with regard to all that is known with certainty, and can be applied with utility."

"There is no study more difficult than that of physic: it exceeds, as a science, the comprehension of the human mind: and those who blunder onwards, without attempting to understand what they see, are often very nearly on a level with those, who depend too much on imperfect generalisations, applied to facts, which can scarcely be subjected to any well marked analogy. Hence it may happen, that talents and labour may become useless for want of a proper direction... To assist in furnishing the student with a sufficient direction... is the principal object of this work."

"Physic is one of those departments, in which there is frequent necessity for the exercise of an incommunicable faculty of judgment, and a sagacity, which may be called transcendental, as extending beyond the simple combination of all that can be taught by precept. Nor is there any other mode of cultivating these powers, than by pursuing a much more extensive range of elementary study, than appears, to a common and superficial observer, to be in any way connected with the immediate objects of the profession."

"I may here refer to a curious mathematical calculation by Dr. Thomas Young, to the effect, that if three words coincide in two different languages, it is ten to one they must be derived in both cases from some parent language, or introduced in some other manner. "Six words would give more," he says, "than seventeen hundred to one, and eight near 100,000, so that in these cases the evidence would be little short of absolute certainty.""

"Reflexion, refraction, the formation of images by lenses. the mode of operation of the eye, the spectral composition and recomposition of the different kinds of light the invention of the reflecting telescope, the first foundations of colour theory, the elementary theory of the rainbow pass us by in procession, and finally come his of the colours of thin films as the origin of the next great theoretical advance, which had to await, over a hundred years, the coming of Thomas Young."

"To complete the theory of reflexion and refraction on the undulatory hypothesis, it will be necessary to show what becomes of those oblique portions of the secondary waves, diverging in all directions from every point of the reflecting or refracting surfaces... which do not conspire to form the principal wave. But to understand this, we must enter on the doctrine of the interference of the rays of light,—a doctrine we owe almost entirely to the ingenuity of Dr. Young, though some of its features may be pretty distinctly traced in the writings of Hooke, (the most ingenious man, perhaps, of his age,) and though Newton himself occasionally indulged in speculations bearing a certain relation to it. But the unpursued speculations of Newton, and the appercus of Hooke, however distinct, must not be put in competition, and, indeed, ought scarcely to be mentioned with the elegant, simple, and comprehensive theory of Young,—a theory which, if not founded in nature, is certainly one of the happiest fictions that the genius of man has yet invented to group together natural phenomena, as well as the most fortunate in the support it has unexpectedly received from whole classes of new phenomena, which at their first discovery seemed in irreconcileable opposition to it. It is, in fact, in all its applications and details one succession of felicities insomuch that we may almost be induced to say, if it be not true, it deserves to be so. The limits of this Essay, we fear, will hardly allow us to do it justice."

"Whether we regard the depth of Dr. Young's learning, the extent of his research, the accuracy of his statements, or the beauty and originality of his theoretical views, in whatever way we contemplate these Lectures, our admiration is equally excited. They embody a complete system of Mechanical Philosophy drawn from original sources, and illustrated by a hand capable of reducing them to the most perfect subjection. Unlike other popular writers, who... either take the sciences at second hand, or content themselves simply with... adopting the hypotheses of more distinguished philosophers, Dr. Young travelled over the whole literature of science, and whilst we are astonished at the rich store of materials which he has collected, we find nothing more prominent than the impress of his own acute and powerful mind."

"Thomas Young... attained equal eminence by his discoveries in connection with the undulatory theory of light, in which he was the first to assert the principle of interference, and that of transverse vibrations, and by his discovery of the key to the system of hieroglyphics. ...The remarkable fact that Young, of whom Helmholtz says that he came a generation too soon, remained scientifically unrecognised and popularly almost unknown to his countrymen, has been explained by his unfortunate manner of expression and the peculiar channels through which his labours were announced to the world. His frequently unintelligible style, his obscure and inelegant mathematics, the habitual incognito which he preserved, his modesty in replying to attacks, and his general want of method in enunciating his ideas, contrast very markedly with the writings of some of his rivals, especially in France..."

"[S]everal great names contributed, by the authority they commanded, to oppose Young's claims to originality and renown. Lord Brougham, shielded by the powerful anonymity of the ',' and ostentatiously parading the authority of Newton, submitted the views of Young to a ruthless and unfair criticism, the popular influence of which Young probably never overcame. The great authority on optics, Brewster, who has enriched that science by such a number of experiments and observations of the first importance, never really adopted the theories of Young and Fresnel. In... the science of hieroglyphics, the authority of Bunsen decided against Young and for the Frenchman Champollion. But this decision, which did so much to obscure the merits of Young, was founded on an insufficient knowledge of the dates of Young's publications."

"Thus to the plain man there may be no metaphor in... Thomas Young's "kinetic energy" and Michelangelo's figure of Leda. Placed in their customary contexts these present nothing to him but the face of literal truth. To the initiated, however, who are aware of the "gross original" senses as well as the now literal senses , they may become metaphors. There are no metaphors per se...."

"It is now more than twenty years since I somewhat rashly undertook to write the Life of Dr. Young. ...The undertaking was consequently abandoned, and it was proposed to transfer it to other hands; but it was not found easy to secure the services of a person who possessed sufficient scientific knowledge to enable him to write the life of an author whose works were so various in their character and not unfrequently so difficult to understand and analyse, as those of Dr. Young."

"In the year 1801, Young accepted the office of Professor of Natural Philosophy at the Royal Institution, which had been established in the year preceding, chiefly by the exertions of the well known Sir Benjamin Thompson, Count Rumford. ...After managing the affairs of the Institution for a few months, and commencing the editing of its Journal, he quarrelled with some of the directors and abandoned the scheme altogether. The conducting of the Journal was thenceforward entrusted to the joint care of Dr. Young and his colleague, Mr. Davy, at that time Professor of Chemistry, in whose hands and in those of his not less distinguished successor, Mr. Faraday, the chemical laboratory of the Institution has become the most celebrated in Europe. Dr. Young's first lecture was delivered on the 20th of January, 1802, and the last on the 17th of May. The whole number of lectures given during this Session was thirty-one, which was increased, by the introduction of new subjects in the following year, to sixty... his great work, entitled "A Course of Lectures on Natural Philosophy and the Mechanical Arts," which was published four years afterwards. They are divided into three parts, containing twenty lectures each. The 1st, including Mechanics, theoretical and practical ; the 2d, Hydrostatics, Hydrodynamics, Acoustics, and Optics ; the 3rd, Astronomy, the Theory of the Tides, the Properties of Matter, Cohesion, Electricity and Magnetism, the Theory of Heat and Climatology. They form altogether the most comprehensive system of Natural Philosophy, and of what the French call Physics, that has ever been published in this country; equally remarkable for precision and accuracy... and for the addition or suggestion of new matter or new views in almost every department of philosophy. ... We have heard it remarked, that no writer, on any branch of science which the lectures treat of, can safely neglect to consult them, so rich is the mine of knowledge which they contain; and it is a well known fact, that many important propositions and discoveries have been more or less clearly indicated in them, which have only been recognized or pointed out when other philosophers discovered them independently, or announced them as their own."

"Dr. Young, by his own confession, and for reasons... alluded to, was not adapted for a popular lecturer. His style was too compressed and laconic, and he had not sufficient knowledge of the intellectual habits of other men, to address himself prominently to those points of a subject where their difficulties were likely to occur. If... delivered nearly in the form in which they are printed, [the lectures] must have been generally unintelligible even to well-prepared persons, notwithstanding all the assistance which models, drawings, and diagrams could afford."

"It was the kindred science of sound which had suggested to Young his principle of interference, and he was under a similar obligation to the same science for the suggestion of the principle which formed the first step in the solution of the great problem of double refraction."

"We propose... to call the attention of our readers to some of the more remarkable Memoirs, or Philosophical Essays, of Dr. Young, which have not elsewhere been noticed; selecting those which are distinguished... or which are otherwise calculated to show the extraordinary capacity which he possessed of solving the most difficult problems in the applications of mathematics to natural philosophy, by processes apparently the most inadequate to the purpose. He never confined himself to the beaten track of a systematic investigation. We find in his writings no symmetrical formula or analytical refinements. There is no seeking after generalities, when the particular question which he has in hand does not require them; whilst every expedient is freely resorted to, however irregular and unusual, if it serves the purpose which he has in view. Important and difficult steps are passed over as manifest, terms are neglected as insignificant, analogies take the place of proofs, and we are surprised to find ourselves at the end of an investigation, even within the limits of space which would commonly be deemed hardly sufficient to master the difficulties which meet us at the beginning. But his rare sagacity hardly ever deserts him; and though he has occasionally been led to hasty and premature conclusions, or committed mistakes in numerical calculations, from the brevity and rapidity of his processes, yet nothing can be more surprising than the general soundness of his views of mechanical principles and their applications, and the correctness both of his philosophical and numerical results."

"A Memoir on Hydraulics, printed in the Philosophical Transactions for 1808, was introductory to another in the same Collection for the following year, on the Functions of the Heart and Arteries. The connection between these subjects was considered by him... sufficiently close to give them both a professional character, and thus to exempt them from the restriction which he had imposed upon the class of publications which alone should be allowed to appear under his own name. ...Few persons can be found ...with a union of acquirements so remote from each other as to be able to prosecute an inquiry of this nature, or to judge of the correctness of the conclusions to which it leads; but as such it was exactly suited to Dr. Young, who delighted in questions so obscure and difficult, where his various knowledge and bold spirit of speculation had full room for their exercise."

"The propriety of the selection which was made by the Institute of France, of Wollaston, Davy, and Young, as the most eminent representatives of English science in that age, was disputed by very few of their contemporaries... If Young held the lowest place in the order of precedency then, he unquestionably occupies the highest now. The most brilliant achievements of Davy, whether considered singly or collectively, are probably surpassed in importance by the discovery and demonstration of the interference of light; but whilst the first received the prompt and unhesitating acknowledgment of the scientific world and at once secured for their author the honours and rewards which were due to his merits, the second, even after emerging from a long period of misrepresentation and neglect, had to make its way, step by step... against the opposition of adverse and long established theories, supported by the authority of the two greatest men known to the scientific history of the past and the present age; and it only received a tardy and reluctant recognition—and that rather by implication than avowedly—when near the close of his life, the was awarded by the Royal Society to Fresnel, who completed the structure of which Dr. Young had laid the foundations. If we refer to his other scientific works, embracing so wide a range of subjects, and some...—more especially his essays on the tides and the cohesion of fluids—so remarkable for the boldness and originality of their treatment, we shall find that they were rarely read and never appreciated by his contemporaries, and even now are neither sufficiently known nor adequately valued: whilst if justice was awarded more promptly and in more liberal measure... to his hieroglyphical labours, these also were singularly unfortunate... by coming into collision with adverse claims which were most unfairly and unscrupulously urged in his own age, and not much less so... in very recent times. The great variety also of his titles to commemoration as a classical scholar and archaeologist, a medical writer, an optician, a mathematician, or a physical philosopher, increases the difficulty of judging his relative rank amongst men of celebrity, whether they were his contemporaries or not: for the position which he might not venture to claim... to any single department of human knowledge, might be readily conceded to him when his combined labours were taken into consideration."

"The first publication by Young of his theory of color appeared in a entitled, "On the Theory of Light and Colors," which Young read before the Royal Society on Nov. 12 1801. ... The fact that Young, the founder of the undulatory theory of light, in this Bakerian Lecture, in which it has been said that he laid the foundations of that doctrine, should set forth his views in a series of postulates followed by citations from the writings of Newton, to give them weight and proof, may justly surprise those who have trusted to the second-hand information derived from carelessly-complied text books and from hastily prepared popular lectures. But then, where would be the pugilistic charm of the popular lecturer on the undulatory theory of light, if Newton, his champion, the violent defender of the emanation cause, should decline to enter as a contestant? ... Young's hypothesis imagines each sensitive point of the retina to contain particles capable of vibrating in perfect unison to those vibrations causing three principal colors (red, yellow, and blue, in this the first publication of his hypothesis) "and that each of the particles is capable of being put in motion, less or more forcibly, by undulations differing less or more from a perfect unison." This would suppose such a triple molecular constitution of each nerve fibril as to cause the three species of its constituent molecules (or the atoms forming the molecules) to be in tune with the three rates of vibration corresponding respectively to the undulations of the ether causing red, yellow, and blue. He afterward says: "and each sensitive filament of the nerve may consist of three portions, one for each principal color." We have here a conception of the mode of action of an ætherial vibration on the retinal nerve fibrils which has not been described by those who have given accounts of Young's theory of color. ...the statements made by Young in the foregoing paper concerning his color hypothesis were entirely hypothetical not having been based on any observation or experiment either of his own or of others..."

"The next publication by Young on his theory of color... a paper read by him before the , on July 1, 1802... "An account of some cases of the production of colours, not hitherto described." ... Young changed his three elementary color-sensations from red, yellow, and blue, to red, green, and violet, in consequence of Dr. Wollaston's correction of the description of the prismatic spectrum." ... Wollaston... only observed imperfectly the dark lines of the spectrum, now known as Fraunhofer's lines, but he imagined he saw a spectrum... divided into four distinct and separated "primary divisions." He at once inferred and erroneously that Newton's analysis... was false; that no orange or yellow exists... but between the red and the blue there exists only a "yellowish green." ...Young made a similar but even greater error in his description... I imagine that when Wollaston's sharp eye caught the glimpse of the divided spectrum he naturally thought... that the dark lines were the dividing lines of the pure simple colors of the solar spectrum. ... Young in finally selecting red, green and violet as the three elementary color-sensations was not, as Helmholtz states, guided in their choice "by the consideration that the extreme colors of the spectrum occupied the privileged positions," but selected those colors on hearing of Wollaston's supposed complete analysis of the sun's light into red, greenish blue and violet colors, separated from each other in the spectrum by dark spaces."

"We hear no more from Young about his theory of colors until 1807, when he published the first volume of his celebrated work, "A Course of Lectures on Natural Philosophy and the Mechanical Arts." ...Young gives a concise statement of his views on the analysis of the sensations of color and supports these views with conclusive experiments with rotating colored discs; but, strange to say, he omits from this account... all mention of the physiological explanation of it which he gave in the Bakerian Lecture of 1801. ... [I]n the Natural Philosophy we read that, "The sensations of various kinds of light may also be combined in a still more satisfactory manner by painting the surface of a circle with different colours... and causing it to revolve with such rapidity, that the whole may assume the appearance of a single tint, or of a combination of tints, resulting from the mixture of the colours." These experiments were evidently first made by Young; and are fully described in the text and perfectly illustrated... in the plates of Young's work. These experiments have been carefully repeated by Helmholtz, Maxwell, and others, and of their general accuracy there is no doubt. We can readily imagine the delight with which Young must have viewed these beautiful experiments, which, however, together with other truths unfolded by him, were destined to remain unnoticed, "until a later generation, by slow degrees, arrived at the discovery of his discovery.""

"There were giants abroad in the world of science in the early days of our century, Herschel, Lagrange, and Laplace; Cuvier, Brongniart, and Lamarck; Humboldt, Goethe, Priestley—what need to extend the list?—the names crowd upon us. But among them all there was no taller intellectual figure than that of a young Quaker who came to settle in London and practise the profession of medicine in the year 1801. The name of this young aspirant to medical honors and emoluments was Thomas Young. He came fresh from professional studies at Edinburgh and on the Continent, and he had the theory of medicine at his tongue's end; yet his medical knowledge, compared with the mental treasures of his capacious intellect as a whole, was but as a drop of water in the ocean. Incidentally the young physician was prevailed upon to occupy... the chair of Natural Philosophy at the , which Count Rumford had founded, and of which Davy was then Professor of Chemistry—the institution whose glories have been perpetuated by such names as Faraday and Tyndall, and which the Briton of to-day speaks of as the "Pantheon of Science.""

"As early as 1793, when he was only twenty, Young had begun to communicate papers to the of London, which were adjudged worthy to be printed in full in the Philosophical Transactions; so it is not strange that he should have been asked to deliver the before that learned body the very first year after he came to London. The lecture was delivered November 12, 1801. Its subject was "The Theory of Light and Colors," and its reading marks an epoch in physical science; for here for the first time was brought forward convincing proof of that undulatory theory of light... which holds that light is not a corporeal entity, but a mere pulsation in the substance of an all-pervading ether, just as sound is a pulsation in the air, or in liquids or solids. Young had... advocated this theory at an earlier date, but it was not until 1801 that he hit upon the idea which enabled him to bring it to anything approaching a demonstration. It was while pondering over the familiar but puzzling phenomena of colored rings into which white light is broken when reflected from thin films—...—that an explanation occurred to him which at once put the entire undulatory theory on a new footing. With that sagacity of insight which we call genius, he saw of a sudden that the phenomena could be explained by supposing that when rays of light fall on a thin glass part of the rays being reflected from the upper surface other rays reflected from the lower surface might be so retarded in their course through the glass that the two sets would interfere... By following up this clew with mathematical precision, measuring the exact thickness of the plate and the space between the different rings of color, Young was able to show mathematically what must be the length of pulsation for each of the different colors of the spectrum. He estimated that the undulations of red light... must number about 37,640 to the inch, and pass any given spot at a rate of 463 millions of millions of undulations in a second, while the extreme violet numbers 59,750 undulations to the inch or 735 millions of millions to the second."

"Young... examined the colors that are produced by scratches on a smooth surface, in particular testing the light from "Mr. Coventry's exquisite micrometers," which consist of lines scratched on glass at measured intervals. These microscopic tests brought the same results as the other experiments. The colors were produced at certain definite and measurable angles, and the theory of interference of undulations explained them perfectly, while, as Young affirmed... no other theory hitherto advanced could expIain them at all. Taking all the evidence together Young declared that he considered the argument he had set forth in favor of the undulatory theory of light to be sufficient and decisive."

"This doctrine of interference of undulations was the absolutely novel part of Young's theory. The all compassing genius of Robert Hooke had... very nearly apprehended it more than a century before, as Young himself points out, but... even with the sagacious Hooke it was only a happy guess... and utterly ignored by all others. Young did not know of Hooke's guess until he himself had fully formulated the theory, but he hastened then to give his predecessor all the credit that could possibly be adjudged his due... To Hooke's contemporary, Huyghens, who was the originator of the general doctrine of undulation as the explanation of light, Young renders full justice also. For himself he claims only the merit of having demonstrated the theory which these and a few others of his predecessors had advocated without full proof."

"We take as given the idea of distinction and the idea of indication, and that we cannot make an indication without drawing a distinction. We take, therefore, the form of distinction for the form."

"Let us consider, for a moment, the world as described by the physicist. It consists of a number of fundamental particles which, if shot through their own space, appear as waves, and are thus... of the same laminated structure as pearls or onions, and other wave forms called electromagnetic which it is convenient, by Occam’s razor, to consider as travelling through space with a standard velocity. All these appear bound by certain natural laws which indicate the form of their relationship."

"To teach pride in knowledge is to put up an effective barrier against any advance upon what is already known, since it makes one ashamed to look beyond the bounds imposed by one's own ignorance."

"George Spencer-Brown—born in Grimsby, Lincolnshire, England 1923—has held a number of occupational roles, such as a mathematician, consulting engineer, psychologist, pilot, educational consultant, author and poet, adviser in military communications (coding and code-breaking), football correspondent to the Daily Express; he even practised car racing with Gavin Maxwell."

"What was most repulsive at the meetings was the stench of the guild, which assailed me everywhere: intellectual proletariat, that labors on its humdrum articles in the sweat of its brow, that does not know that science is to make one free and happy."

"Es ist das höchste Glück des Menschen, anzubeten, oder, milder gesagt, andre Menschen über sich anzuerkennen, die er liebt und die ihn lieben."

"Our speech has ceased to speak, it shouts; it says cute, not beautiful, colossal, not great; it cannot find the right word any more, because the word is no longer the designation of an object, but the echo of some kind of gossip about the object."

"In many ways, Lagarde with his tempestuous moods had remained a child, wounded, frightened, craving the affectionate recognition of others, yet so fearful of losing his independence that he rebuffed and insulted the very friends he sought."

"Lagarde … was more closely attuned to the sufferings of other men and the shortcomings of his culture than those healthy people who were caught up in the bounding advance of their society."

"Lagarde … sneered at the real, the practical world; he distrusted positivism, loathed materialism, and mocked progress."

"In his depracation of the political and economic man, of the common man of everyday life, and of the political culture that adapts itself to him, he appeared as an idealist because he had turned his back on modernity, on practicality, because he preferred to legislate for an implausible future rather than to reform an intractable present."

"The true laboratory is the mind, where behind illusions we uncover the laws of truth."

"I was educated at Cambridge. How admirable is the Western method of submitting all theory to scrupulous experimental verification! That procedure has gone hand in hand with the gift for introspection which is my Eastern heritage. Together they have enabled me to sunder the silences of natural realms long uncommunicative. The telltale charts of my crescograph 2 are evidence for the most skeptical that plants have a sensitive nervous system and a varied emotional life. Love, hate, joy, fear, pleasure, pain, excitability, r, and countless appropriate responses to stimuli are as universal in plants as in animals."

"I have recently returned from an expedition to scientific societies of the West. Their members exhibited intense interest in delicate instruments of my invention which demonstrate the indivisible unity of all life. The Bose crescograph has the enormity of ten million magnifications. The microscope enlarges only a few thousand times; yet it brought vital impetus to biological science. The crescograph opens incalculable vistas."

"The poet is intimate with truth, while the scientist approaches awkwardly. Come someday to my laboratory and see the unequivocable testimony of the crescograph."

"From his (Karna’s) low caste came rejection, came every disadvantage; but he always played and fought fair! So his life, though a series of disappointments and defeats to the very end – his slaying by Arjuna– appealed to me as a boy as the greatest of triumphs. I still think of the tournament where Arjuna had been victor, and then of Karna coming as a stranger to challenge him. Questioned of name and birth, he replies, “I am my own ancestor! You do not ask the might Ganges from which of its many springs it comes: its own flow justifies itself, so shall my deeds me! [Further he wrote :] Like that of my boyhood’s hero Karna, my life has been ever one of combat and must be to the last. It is not for man to complain of circumstances, but bravely to accept, to confront, and to dominate them."

"I have sought permanently to associate the advancement of knowledge with the widest possible civic and public diffusion of it; and this without any academic limitations, henceforth to all races and languages, to both men and women alike, and for all time coming."

"Not in matter but in thought, not in possessions nor even in attainments but in ideals, is to be found the seed of immortality. Not through material acquisition but in generous diffusion of ideas and ideals can the true empire of humanity be established. Thus to Asoka, to whom belonged this vast empire, bound by the inviolate seas, after he had tried to ransom the world by giving away to the utmost, there came a time when he had nothing more to give, except one half of an Amlaki fruit. This was his last possession, and his anguished cry was that since he had nothing more to give, let the half of the Amlaki be accepted as his final gift."

"Ashoka’s emblem of the Amlaki will be seen on the cornices of the Institute, and towering above all is the symbol of thunderbolt. It was the RishiDadhichi, the pure and blameless, who offered his life that the divine weapon, the thunderbolt, might be fashioned out of his bones to smite evil and exalt righteousness. It is but half of the Amlaki that we can offer now. But the past shall be reborn in a yet nobler future. We stand here today and resume work tomorrow, so that by the efforts of our lives and our unshaken faith in the future we may all help to build the greater India yet to be."

"They would be our worst enemy who would wish us to live only on the glories of the past and die off from the face of the earth in sheer passivity. By continuous achievement alone we can justify our great ancestry. We do not honour our ancestors by the false claim that they are omniscient and had nothing more to learn."

"Capacity to endure through infinite transformation must be innate in that mighty civilization which has seen the intellectual culture of the Nile Valley of Assyria and of Babylon wax and wane and disappear, and which today gazes on the future with the same invincible faith with which it met the past."

"Nothing can be more vulgar or more untrue than the ignorant assertion that the world owes its progress of knowledge of any particular race. The whole world is interdependent and a constant stream of thought has throughout ages enriched the common heritage of mankind. It is the realization of this mutual interdependence that has kept the mighty fabric bound together and ensured the continuity of permanence of civilization."

"[Science] was a human heritage] belonging neither to the East or the West."

"The unique throb of life in all creation could seem only poetic imagery before your advent, Professor! A saint I once knew would never pluck flowers. 'Shall I rob the rosebush of its pride in beauty? Shall I cruelly affront its dignity by my rude divestment?' His sympathetic words are verified literally through your discoveries!""

"Sir J.C. Bose's pioneering works in quasi-optic millimeter wave research in Calcutta, India about 100 years back during 1890s are highlighted. He developed an elegant millimeter wave spark transmitter, self recovering coherer detector, wire grid polariser, cylindrical diffraction grating, dielectric lens and prism, rectangular waveguide, horn antenna and microwave absorber, for the studies of reflection, refraction, absorption and polarisation of millimeter waves and its application to wireless remote control for firing a gun. All these pioneering activities indicate that he was well ahead of his time and prompted us to call him the "Father of Radio Science"."

"Then afterwards, when victory is yours, we too-all of us Bengalis-will share in the honour and the glory. We do not need to understand what is it that you have done. Or to have given you any thought, time or money, but the moment we hear the chorus or praises in The Times from the lips of the Englishmen we shall lap it up. Some important news papers in our country will observe we are not inferior men; and another paper will observe we are making discovery after discovery in science. Earlier we shall not have felt an iota of responsibility towards you, but when victory has been won and you return home bearing a crop of records, then you will be one of us. Soughing and ploughing you will do alone; reaping we shall do together. The victory you will find will be more ours than yours."

"O Hermit, call thou in the authentic words Of that old hymn called Sama; "Rise! Awake! Call to the man who boasts his shastric lore From vain pedantic wranglings profitless, Call to that foolish braggart to come forth Out on the face of nature, this broad earth, Send forth this call unto thy scholar band; Together round thy sacrifice of fire Let them all gather. So may our India, Our ancient land unto herself return O once again return to steadfast work, To duty and devotion, to her trance Of earnest meditation; let her sit Once more unruffled, greedless, strifeless, pure, O once again upon her lofty seat And platform, teacher of all lands."

"...the "Resonant Cardiograph," Bose then pursued extensive researches on innumerable Indian plants. An enormous unsuspected pharmacopoeia of useful drugs was revealed. The cardiograph is constructed with an unerring accuracy by which a one-hundredth part of a second is indicated on a graph. Resonant records measure infinitesimal pulsations in plant, animal and human structure. The great botanist predicted that use of his cardiograph will lead to vivisection on plants instead of animals."

"To bringing about the scientific renaissance (In India) Sir Jagadish had influentially contributed. Indians are justly proud of the possession of a few men who have gained world-wide reputation in their particular fields of activity, and this pride reacts strongly on public opinion. At the Research Institute a group Indian post-graduate students devote their lives to research. The published Transactions of the Institute show that under the leadership of this eminent Bengali, Indian research is making substantial contribution to scientific knowledge, that in this field there is no fundamental difference between the Western and the Eastern mind, as was assumed when Sir Jagadish began his work."

"The generally accepted interpretation of Jagadish Chandra’s scientific activities is that he had essentially the biologist’s conception of Nature; lack of opportunities for biological studies while as a student in Calcutta and later lack of any teaching post in biology, induced Jagadish Chandra to take up the post of teacher in physics."

"Bose was a physicist and a physicist he remained in his outlook to the very end."

"He (Bose) was modern India’s first physicist after all, one of her very first scientists. He was his motherland’s first active participant in the Galilean - Newtonian tradition. He had confounded the British disbeliever. He had shown that the Eastern mind was indeed capable of the exact and exacting thinking demanded by western science. He had broken the mould."

"Bose was the first Indian to be admitted in person to the sanctum sanctorum of English, thus western science."

"Our investigative research into the origin and first major use of solid state diode detector devices led to the discovery that the first transatlantic wireless signal in Marconi’s world-famous experiment was received by Marconi using the iron-mercury-iron-coherer with a telephone detector invented by Sir J.C. Bose in 1898."

"His model of an electric eye which records with electric signals message received from outside world, his physical model of memory as a mechanism for storing information justified this being considered a precursor of the modern discipline of cybernetics."

"There is at Paris likewife another sort of fodder which they call la lucern which is not inferior, but rather preferred before sainfoin. Every day produces some new things concerning it, not only in other countries but in our own."

"If the national husbandry of this commonwealth be improved, we may hope, through god's blessing, to see better days, and be able to bear necessary and public burdens to more ease to ourselves, and benefit to human society, than hitherto we could attain to."

"Samuel Hartlib, a celebrated writer on husbandry in the last century, a gentleman much beloved and esteemed by Milton, in his preface to the work, commonly called his Legacy, laments greatly that no public director of husbandry was established in England By Authority; and that we had not adopted the Flemish custom of letting farms upon improvement... Cromwell, in consequence of this admirable performance, allowed Hartlib a pension of 100l. a year ; and Hartlib afterwards, the better to fulfil the intentions of his benefactor, procured Dr. Beati's excellent annotations on the Legacy, with other valuable pieces from bis numerous correspondents."

"As I was reading the extract from your paper in the geometric sum and difference... I was struck by the marvelous similarity between your results and those discoveries which I made even as early as 1832... I conceived the first idea of the geometric sum and difference of two or more lines and also of the geometric product of two or three lines in that year (1832). This idea is in all ways identical to that presented in your paper. But since I was for a long time occupied with entirely different pursuits, I could not develop this idea. It was only in 1839 that I was led back to that idea and pursued this geometrical analysis up to the point where it ought to be applicable to all mechanics. It was possible for me to apply this method of analysis to the theory of tides, and in this I was astounded by the simplicity of the calculations resulting from this method."

"From the imputation of confounding axioms with assumed concepts Euclid himself, however, is free. Euclid incorporated the former among his postulates while he separated the latter as common concepts—a proceeding which even on the part of his commentators was no longer understood, and likewise with modern mathematicians, unfortunately for science, has met with little imitation. As a matter of fact, the abstract methods of mathematical science know no axioms at all."

"Geometry can in no way be viewed... as a branch of mathematics; instead, geometry relates to something already given in nature, namely, space. I... realized that there must be a branch of mathematics which yields in a purely abstract way laws similar to geometry."

"It is clear... that the concept of space can in no wise be generated by thought. ...Whoever maintains the contrary must undertake to derive the dimensions of space from the pure laws of thought—a problem which is at once seen to be impossible of solution."

"The first impulse came from the consideration of negatives in geometry; I was accustomed to viewing the distances AB and BA as opposite magnitudes. Arising from this idea was the conclusion that if A, B, and C are points of a straight line, then in all cases AB + BC = AC, this being true whether AB and BC are directed in the same direction or in opposite directions (where C lies between A and B). In the latter case AB and BC were not viewed as merely lengths, but simultaneously their considered since they were oppositely directed, Thus dawned the distinction between the sum of lengths and the sum of distances which were fixed in direction. From this resulted the requirement for establishing this latter concept of sum, not simply for the case where the distances were directed in the same or opposite directions, but also for any other case. This could be done in the most simple manner, since the law that AB + BC = AC remains valid when A, B, and C do not lie on a straight line. This then was the first step which led to a new branch of mathematics... I did not however realize how fruitful and how rich was the field that I had opened up; rather that result seemed scarcely worthy of note until it was combined with a related idea."

"While I was pursuing the concept of geometrical product, as this idea was established by my father... I concluded that not only rectangles, but also parallelograms, may be viewed as products of two adjacent sides, provided that the sides are viewed not merely as lengths, but rather as directed magnitudes. When I joined this concept of geometrical product with the previously established idea of geometrical sum the most striking harmony resulted. Thus when I multiplied the sum of two vectors by a third coplaner vector, the result coincided (and must always coincide) with the result obtained by multiplying separately each of the two original vectors by the third... and adding together (with due attention to positive and negative values) the two products. [Thus A(B + C) = AB + AC.] From this harmony I came to see a whole new area of analysis was opening up which could lead to important results."

"A work on tidal theory... led me to Lagrange's Mécanique analytique and thereby I returned to those ideas of analysis. All the developments in that work were transformed through the principles of the new analysis in such a simple way that the calculations often came out more than ten times shorter than in Lagrange's work."

"The concept of rotation led to geometrical exponential magnitudes, to the analysis of angles and of trigonometric functions, etc. I was delighted how thorough the analysis thus formed and extended, not only the often very complex and unsymmetric formulae which are fundamental in tidal theory, but also the technique of development parallels the concept."

"I feel entitled to hope that I have found in this new analysis the only natural method according to which mathematics should be applied to nature, and according to which geometry may also be treated, whenever it leads to general and to fruitful results."

"The concept of centroid as sum led me to examine Möbius' Barycentrische Calcul, a work of which until then I knew only the title; and I was not little pleased to find here the same concept of the summation of points to which I had been led in the course of the development. This was the first, and... the only point of contact which my new system of analysis had with the one that was already known."

"I define as a unit any magnitude that can serve for the numerical derivation of a series of magnitudes, and in particular I call such a unit an original unit if it is not derivable from another unit. The unit of numbers, that is one, I call the absolute unit, all others relative. Zero can never be a unit."

"It was natural that Grassmann chose to introduce his system, not by means of a paper, but rather by means of a long and complicated book. ...such ideas as Grassmann's form of the scaler (dot) and vector (cross) products... have counterparts in modern vector analysis."

"One may say without great exaggeration that Grassmann invented linear algebra and, with none at all, that he showed how properly to apply it to geometry. ...He ...anticipated in its most important aspects Peano's treatment of the natural numbers, published 28 years later. ...A feature of Grassmann's work, far in advance of the times, is the tendency towards the use of the implicit definition. ...The definition of a linear space (or vector space) came into mathematics, in the sense of becoming widely known, around 1920, when Hermann Weyl and others published formal definitions. ...Grassmann did not put down a formal definition—again, the language was not available—but there is no doubt that he had the concept."

"The history of geometry may be conveniently divided into five periods. The first extends from the origin of the science to about A. D. 550, followed by a period of about 1,000 years during which it made no advance, and in Europe was enshrouded in the darkness of the middle ages; the second began about 1550, with the revival of the ancient geometry; the third in the first half of the 17th century, with the invention by Descartes of analytical or modern geometry; the fourth in 1684, with the invention of the differential calculus; the fifth with the invention of descriptive geometry by Monge in 1795. The quaternions of Sir William Rowan Hamilton the Ausdehnungslehre of Dr. Hermann Grassmann, and various other publications, indicate the dawn of a new period. Whether they are destined to remain merely monuments of the ingenuity and acuteness of their authors, or are to become mighty instruments in the investigation of old and the discovery of new truths, it is perhaps impossible to predict."

"The wonderful and comprehensive system of Multiple Algebra invented by Hermann Grassmann, and called by him the Ausdehnungslehre or Theory of Extension, though long neglected by the mathematicians even of Germany, is at the present time coming to be more and more appreciated and studied. In order that this system, with its intrinsic naturalness, and adaptability to all the purposes of Geometry and Mechanics, should be generally introduced to the knowledge of the coming generation of English-speaking mathematicians, it is very necessary that a text-book should be provided, suitable for use in colleges and universities, through which students may become acquainted with the principles of the subject and its applications."

"As the great generality of Grassmann's processes—all results being obtained for n-dimensional space—has been one of the main hindrances to the general cultivation of his system, it has been thought best to restrict the discussion to space of two and three dimensions."

"Grassmann's first publication of his new system was made in 1844 in a book entitled "Die Lineale Ausdehnungslehre Ein Neuer Zweig der Mathematik." His novel and fruitful ideas were however presented in a somewhat abstruse and unusual form, with the result, as the author himself states in the preface to the second edition issued in 1878, that scarcely any notice was taken of the book by Mathematicians. He was finally convinced that it would be necessary to treat the subject in an entirely different manner in order to gain the attention of the mathematical world. Accordingly in 1862 he published "Die Ausdehnungslehre vollständig und in strenger Form bearbeitet," in which the treatment is algebraic... Since that time his great work has been more fully appreciated, but not even yet, in the opinion of the writer, at its real value."

"The exchange theorem... is sometimes called the Steinitz exchange theorem after Ernst Steinitz... The result was first proved Hermann Günther Graßmann..."

"Some of the groundbreaking work in the treatment of n-dimensional geometry—was carried out by Hermann Günther Grassmann. ...Grassmann was responsible for the creation of an abstract science of "spaces," inside which the usual geometry was only a special case. Grassmann published his pioneering ideas (originating a branch of mathematics known as linear algebra) in 1844, in a book commonly known as Ausdehnungslehre... Grassmann's suggestion that BA = -AB violates one of the sacrosanct laws of arithmetic... Grassmann faced up squarely to this disturbing possibility and invented a new consistent algebra (known as exterior algebra) that allowed for several processes of multiplication and at the same time could handle geometry in any number of dimensions."

"If in two ellipses having a common major axis we take two such arcs that their chords are equal, and that also the sums of the radii vectores, drawn respectively from the foci to the extremities of these arcs, are equal to each other, then the sectors formed in each ellipse by the arc and the two radii vectores are to each other as the square roots of the parameters of the ellipses."

"We would wish to discover the Plan of the Universe, and the means employed by the Eternal Architect in the execution of his magnificent design. We will first contemplate the System of which we make a part, and of which our Sun is the center. Thence we will ascend towards those Suns and those innumerable Worlds which are scattered through the immensity of space."

"But, are the faculties of our nature equal to this? and what are the principles which ought to guide us in these researches?"

"We suppose the existence of a wise and beneficent Being who presided over the formation of the World, and who is pleased to display his infinite perfections on this illustrious theatre."

"We will found our hypothesis in the general laws of motion, whose effects are every where the same, and whose influence extends to the utmost limits of matter."

"We will next proceed by the lamp of experience, consulting with care the observations deposited in the records of astronomy."

"In order to supply the defects of experience, we will have recourse to the probable conjectures of analogy, conclusions which we will bequeath to our posterity to be ascertained by new observations, which, if we augur rightly, will serve to establish our theory and to carry it gradually nearer to absolute certainty."

"This is all to which weak and limited beings can pretend, beings who occupy a point, and last but a moment in this mighty edifice built for eternity."

"The famous Lambert, another Leibnitz, because of the universality and thoroughness of his knowledge, deserves a place among those mathematicians who had preserved a knowledge and taste for geometry at a time when the wonders of analysis concerned all, and who made the most glorious applications of it."

"Lambert was an 18th century Alsatian scholar, who is today regarded as a physicist, geometer, statistician, astronomer and philosopher and a representative of German rationalism. ...Among the achievements of Lambert... are the discovery of ; the formulation of laws governing light absorption, and thereby the establishment of photometry; the formulation of a law of motion of comets or planets. He is among the first to appreciate the nature of the Milky Way; he established several theorems of non-Euclidean geometry, developed De Moivre's theorems on the trigonometry of complex variables and introduced the hyperbolic sine and cosine functions. He proved the irrationality of π and π2, created a general theory of errors and finally, was the first to express Newton's second law of motion in the notation of the differential calculus."

"Mathematicians are usually regarded as clear and sober thinkers, but some of the men who have been gifted with the most marvelous power of mathematical analysis have not been free from the defects and vagaries of common mortals. Newton was extremely irritable, Laplace was inordinately vain, Monge, the inventor of descriptive geometry, was very forgetful and absent-minded. These men, however, were not fanciful dreamers, and few such are found among great mathematicians. One of these few was Johann Heinrich Lambert, the first man who endeavored to construct a system of the universe."

"His mother, in order to prevent his reading when he ought to be asleep, denied him the use of a light. Young Lambert had been at much pains in learning to write a fine hand, which was afterwards of great use to him: he wrote and drew extremely well; he made little designs or drawings, which he sold to his companions for a farthing or a halfpenny according as they contained more or fewer figures; and from this money he supplied himself with candles, which he lighted the moment all those of the family were put out."

"The pupils of Mr. Lambert were the grandsons of the Count and sons of the Podestate of Coire. It was now in instructing his charge, that Mr. Lambert found all those means of instructing himself of which he had hitherto been so much in want. Becoming more and more conscious of the strength of his natural powers, he embraced, without hesitation, physics, astronomy, mathematics, mechanics, nor did he deem himself unequal to the studies of theology, metaphisics, eloquence, and poetry. He composed verses in all the languages he understood, German, French, Latin, Italian; but he would not dare to attempt the versification of the Greeks."

"Having one day read that Paschal invented a certain arithmetical machine, by a mere effort of his own genius, he could take no rest till he invented one of the same description. He likewise constructed with his own hand a mercurial watch or pendulum, which kept going 27 minutes, and served to ascertain precise portions of time in his physical experiments. His arithmetical scales and a machine for facilitating the art of drawing in perspective are no less worthy of our notice."

"The tutor and his pupils repaired to Utretcht, and passed a year in Holland; where Mr. Lambert gave to a bookseller of his treatise on the Passage of Light. But in the over ardent pursuit of this object, he found himself in the situation of the astrologer, who fell into a well... In consequence of a habit equally whimsical and invariable in him, he never presented himself but sideways, changed his position as often as the person with him sought to place himself in front, and he retreated in proportion as the other advanced. It was in a situation of this kind, that, making some steps backwards without attending to a stair case which was directly behind him, he fell at once from top to bottom, heels over head. The fall was dreadful; he lay long in a state of absolute insensibility, nor did he return to his senses till the end of twenty-four hours, when he opened his eyes totally black with extravasated blood..."

"In the month of Sept. 1759, Mr. Lambert was at Ausburg... for the purpose of giving the last touch to his Photometry, and to have it printed under his own eye. At the same period was instituted the Electoral Academy of Sciences at ... they... expressed their desire to have him more particularly attached to them by engaging him to furnish them literary papers, and to assist them with his advice. As a remuneration of his services, he received the title of Honorary Professor, and a pension of 800 florins. ...This connection, however, was of short duration. They accused him of not having the interest of the learned academy sufficiently at heart; and he complained... that they neglected his advice, and were at no pains to reform the abuses which he pointed out to them. They withdrew his pension, and he would not condescend to take any step for its recovery. Mr. Lambert was too much occupied with the abstract principles of science to give his thoughts to things so material; and yet, he was by no means in easy circumstances. He was satisfied if the profit of his works would enable him to lead the life of a philosopher from one publication to another..."

"The works of Mr. Lambert... have been duly appreciated by competent judges, who, by bestowing on them a distinguished reputation, have unalterably fixed the high rank the author has... held in the republic of letters. In the year 1760, he collected the different pieces, still in a fugitive state, of his Novum Organum [Neues Organon]; but which was not published till the year 1764. In the year 1761, he published his Treatise on the Properties of the Orbits of Comets, printed at Ausburg."

"The torrent of his ideas, which flowed incessantly and rapidly from his brain, ever brought along with it useful materials for the construction of the system of the world. In these consisted his wealth; and no man could say, with more truth than himself, that all he was worth he carried about with him."

"The reputation of his works is established, and posterity will confirm the decision of the present age."

"The history of Mr. Lambert's intellect during the space of 25 years, the progress of his genius, his rapid advancement in knowledge, and the series of his operations... he noted with equal truth and simplicity, in a sort of journal which is continued from the month of January, 1752, to the month of May, 1777. Such are those fugitive leaves more precious than the leaves of the Sybil. Never were there any which better merited to be preserved; and I request of the academy that they may be printed and annexed to my Eloge, on which they will bestow life and value."

"Mr. Lambert was a man with whom the eye and the ear found it extremely difficult to become familiar."

"Mean and singular in his dress, he presented himself in a very awkward manner; a stranger to the received usages of society, or careless of conforming to them, he seemed to be occupied with nothing but himself; his philosophic volubility of tongue was unceasing till be found himself alone; and, even then I have seen him, after broaching a subject with some person who was called away, go on and finish it as if he had been speaking all the while to an attentive hearer. Add to this that flashes of self-love, and expressions of the high idea he entertained of his own merit..."

"Giving himself no manner of uneasiness as to what others might think of him, nor caring either to please or displease, he was uniformly without disguise; and, as he shewed himself on all occasions in the same colours, he at last subdued the prejudice, and forced the admiration of others to identify itself with his own."

"We came finally to regard him... as an ingot of pure gold, whose value could not be enhanced by the fashion of the artist."

"Frederick, let into the singularity of the man... would not deprive his Academy of a member from whom so much was to be expected. He was therefore admitted with a pension, and pronounced his inaugural oration in the month of January, 1765. Since that period, his Majesty honoured him with frequent and distinguished marks of his esteem; placed him in the financial commission of the Academy, and the architectural department, with the title of Superior Counsellor, at the same time making a considerable addition to his appointment. During these twelve years... Mr. Lambert, in his proper element, devoted his incessant labours to the improvement of science and the public good. He published some excellent performances, and furnished tracks without number, which have been inserted in the Memoires of the Academy, the Astronomical Tables of Berlin, and other collections. All his writings are highly expressive of a universal and original genius."

"He possessed great powers of invention... Not possessing himself, and being in no condition to obtain the instruments necessary for making observations, or a single machine for the purposes of experimental philosophy, he contrived to supply that deficiency by making them of the most common materials that fell in his way; and the dexterity he came to employ in the management of them made amends for the imperfection of their construction."

"Mr. Lambert was a stranger to the three kingdoms of nature (He was however tolerably conversant in chemistry; he made various experiments on salts... the subject of different papers... in the academy.): he had never given his attention to individuals, nor to facts in that arrangement. All his points of view centered in the starry vault, in a straight line before him, and in the chamber of his brain, where he was continually immured, even when you thought you were with him, and fixed, or at least divided his attention. No divergency in him either to the right or to the left, always in the region of abstractions, objects in the order, of what are called concretes scarcely grazed his sphere."

"He was almost destitute of taste... in spite of his partiality for the muses, he was ever ready to ask as to subjects of taste, What does it prove? ...I was no stranger to his pretensions to wit ...Great men would drive their inferiors to despair if they paid no tribute to humanity."

"Mr. Lambert was upright in every sense of the word. Rectitude of views, rectitude of intentions, rectitude of action. I will not be accused of attributing to him impeccability, more than infallibility. But... Optimism was unquestionably a proper attribute of the deceased."

"Fontenelle, as he concludes his Eloge of Ozanam, informs us, that it used to be a saying of this academician, that it is the prerogative of the mathematician to go to Paradise in a perpendicular line. This, I have no doubt, was Mr. Lambert's route upon quitting the earth; nor had he occasion for a chariot of fire to carry him to heaven, a single ray of light would afford him a vehicle."

"In proportion as his intellectual pursuits were various and complex... the plan of his life was simple and uniform."

"Until late in life he had no access to what is called the great or fine world; but feeling in himself more real beauty and grandeur than he found in those whom he met usually in fashionable circles, he assigned a place to himself, from which it would not have been an easy matter to dislodge him. Such is the effect of the most precious of prerogatives mens conscia recti (A mind conscious of its own rectitude)."

"He had religion, and even devotion... he was still more a Christian than a philosopher, and... all the erroneous flights of a certain false philosophy were utterly unknown to him. He was too great a man to condescend to its acquaintance. His journal takes notice in the month of January 1755, of a composition intituled Oratio de characteribus Christian, ejusque præstantia Præ Philosopho [Prayer of Christian character, and his excellence prior to the Philosopher]. His whole life has been a commentary on this text, and an incontestible proof of it."

"Lambert is dead, and ye live ignorant mortals; ye live enemies of knowledge; ye live an useless burden on the earth, born to consume its good things without the capacity to produce one."

"When I turn my eyes to the place where we were accustomed to see our illustrious colleague, and where we saw him with so much pleasure, and where we used to hear him speak as if he had been inspired, I say to myself, certainly without the smallest intention to detract from the merit of any man: that place, is it filled? or, rather, shall it ever be filled again?"

"The persons who are interested in the life of ancient polymaths, devote their life to learn and innovate in sciences, arts, and the transfer of their knowledge to the Iranians and the other nations."

"The human rights activity is not the ordinary but the canonical duty of thinkers and artists and they should take it into their consideration."

"Science, philosophy, literature and art do not have any value if the ones who are active in these fields keep silence about the executions."

"Being involved in sciences or various arts is not a reason for neglecting the causes of social problems."

"Every knowledge in which the reason is involved is not a rational knowledge. It means that any knowledge because the reason is involved in it cannot be considered as a rational knowledge. In a rational knowledge, it is necessary that in addition to the existence of reason, the judgment of reason about the thing that is to be known should be consistent with the reason and be rational. It is also necessary that the result of this knowledge be rational so that we consider that knowledge a rational knowledge (the necessary and sufficient conditions for rational knowledge)."

"The history of the human race is a continual struggle from darkness towards light. It is, therefore, to no purpose to discuss the use of knowledge; man wants to know, and when he ceases to do so, he is no longer man."

"It is better to go skiing and think of God, than to go to church and think of sport."

"The difficult is what takes a little time; the impossible is what takes a little longer."

"Let me tell you the secret of such so-called successes as there have been in my life, and here I believe I give you really good advice. It was to burn my boats and demolish my bridges behind me. Then one loses no time in looking behind, when one should have quite enough to do in looking ahead..."

"The salmon may be cited as typically fish-shaped fish."

"On this question of armour it cannot be too strongly insisted that anything less than the thickness necessary definitely to stop the projectile is worse than useless; a "mushroomed" bullet, possibly accompanied by a few detached fragments of steel, is infinitely more disagreeable and dangerous than a bullet which has not been upset."

"Mr. Lanchester seems to be the first man who has considered and mastered the fact and theory of every phase of the subject before sitting down to write."

"Archaeologically, this period is still blank… There is no special Aryan pottery… no particular Aryan or Indo-Aryan technique is to be identified by the archaeologists even at the close of the second millennium."

"Clearly, then, as Kosambi said, There must have been a small but active settlement of Indian traders in Mesopotamia …” And yet, as the same author noted, “The reciprocal settlement seems to have been absent or less prominent in India.”"

"Mans can't make moons"

"We came down on them like a flood, We went out among their cities, We tore down the idol-temples, We shat on the Buddha's head!"

"Vadirajatirtha, of the Uttaradi Madhva Matha, visited Kolhapur in the latter half of the sixteenth century. In his Teertha Prabandha, he wrote, What is so surprising with the fact that goddess ramaa (mahalakshmi) is residing in kolhapura kshetra, a place which is full of numerous lakes each of which have numerous lotuses?.... May goddess mahalakshmi ... be the reason for me having abundant prosperity!"

"Колумбы Росские, презрев угрюмый рок, Меж льдами новый путь отворят на восток, И наша досягнет в Америку держава."

"We should not be ashamed to acknowledge truth from whatever source it comes to us, even if it is brought to us by former generations and foreign peoples. For him who seeks the truth there is nothing of higher value than truth itself."

"We ought not to be ashamed of appreciating the truth and of acquiring it wherever it comes from, even if it comes from races distant and nations different from us. For the seeker of truth nothing takes precedence over the truth."