Nobel Laureates In Physiology Or Medicine

"[T]here is only one medicine that will be effective against drug use: a livible, a restoration of faith in life—its dignity, value and longevity. Police raids and jail terms are not the answer."

"I am not dreaming of a Utopia, only of a world in which problems are not resolved by force but by intelligence, good will and equity; a world in which killing, no matter the reason, and the destruction of a fellow man's life or home, is a crime; a world in which our youth in which our youth will not have to spend their years studying organized manslaughter, in which neither force nor megatons nor poison gases will decide a nation's standing but the sum of its knowledge, its ethics, the gifts it makes to mankind, the happiness it gives to men, the measure in which it lifts human life."

"The battle... is for the minds of men; the outcome... does not depend on numbers of missiles, but on the question of which system can raise life higher, give more happiness... and raise the great undeveloped masses out of their misery. ...Now there are two parties: democracy and communism. Why not embark on a noble competition by showing which... can create a better, freer, happier life?"

"The great hope of mankind is still the United Nations."

"[B]rutalizing wars and military life... are capable of turning decent fellows into ers who can shoot women and children down in cold blood."

"Psalmus Humanus My Lord, Who are You? ... Are you the Universe itself? Or the Law which Ruled it? ... Are you the maker, or did I shape You, That I may share my loneliness and shun my responsibility? God! ...I am calling to You, for I am in trouble, Frightened of myself and my fellow men! ..."

"Szent-Györgyi's offbeat ideas came to Mr. Moss's attention in 1980 when he was promoting his book The Cancer Syndrome. "I was dubious about his work," Mr. Moss said. Then The Saturday Evening Post asked him to interview Szent-Györgyi and "I was just bowled over by him. Linus Pauling said he was the most charming man in science. He had this easy gift of winning people over.""

"The same individual geese on which we conducted these experiments, first aroused my interest in the process of domestication. They were F1 hybrids of wild Greylags and domestic geese and they showed surprising deviations from the normal social and sexual behaviour of the wild birds. I realised that an overpowering increase in the drives of feeding as well as of copulation and a waning of more differentiated social instincts is characteristic of very many domestic animals. I was frightened – as I still am – by the thought that analogous genetical processes of deterioration may be at work with civilized humanity. Moved by this fear, I did a very ill-advised thing soon after the Germans had invaded Austria: I wrote about the dangers of domestication and, in order to be understood, I couched my writing in the worst of nazi-terminology. I do not want to extenuate this action. I did, indeed, believe that some good might come of the new rulers. The precedent narrow-minded catholic regime in Austria induced better and more intelligent men than I was to cherish this naive hope. Practically all my friends and teachers did so, including my own father who certainly was a kindly and humane man. None of us as much as suspected that the word "selection", when used by these rulers, meant murder. I regret those writings not so much for the undeniable discredit they reflect on my person as for their effect of hampering the future recognition of the dangers of domestication."

"The competition between human beings destroys with cold and diabolic brutality.... Under the pressure of this competitive fury we have not only forgotten what is useful to humanity as a whole, but even that which is good and advantageous to the individual.... One asks, which is more damaging to modern humanity: the thirst for money or consuming haste... in either case, fear plays a very important role: the fear of being overtaken by one's competitors, the fear of becoming poor, the fear of making wrong decisions or the fear of not being up to snuff."

"All the advantages that man has gained from his ever-deepening understanding of the natural world that surrounds him, his technological, chemical and medical progress, all of which should seem to alleviate human suffering... tends instead to favor humanity's destruction."

"Let us imagine that an absolutely unbiased investigator on another planet, perhaps on Mars, is examining human behavior on earth, with the aid of a telescope whose magnification is too small to enable him to discern individuals and follow their separate behavior, but large enough for him to observe occurrences such as migrations of peoples, wars, and similar great historical events. He would never gain the impression that human behavior was dictated by intelligence, still less by responsible morality."

"Nothing can better express the feelings of the scientist towards the great unity of the laws of nature than in Immanuel Kant's words: "Two things fill the mind with ever new and increasing awe: the stars above me and the moral law within me."… Would he, who did not yet know of the evolution of the world of organisms, be shocked that we consider the moral law within us not as something given, a priori, but as something which has arisen by natural evolution, just like the laws of the heavens?"

"The attitude of the true scientist towards the real limits of human understanding was unforgettably impressed on me in early youth by the obviously unpremeditated words of a great biologist; Alfred Kuhn finished a lecture to the Austrian Academy of Science with Goethe's words, "It is the greatest joy of the man of thought to have explored the explorable and then calmly to revere the inexplorable." After the last word he hesitated, raised his hand in repudiation and cried, above the applause, "No, not calmly, gentlemen; not calmly!""

"I now come to the third great obstacle to human self-knowledge, to the belief — deeply rooted in our western culture — that what can be explained in terms of natural science has no values. This belief springs from an exaggeration of Kant's values-philosophy, the consequence of the idealistic dichotomy of the world into the external world of things and the internal laws of human reason."

"Nobody can seriously believe that free will means that it is left entirely to the will of the individual, as to an irresponsible tyrant, to do or not do whatever he pleases. Our freest will underlies strict moral laws, and one of the reasons for our longing for freedom is to prevent our obeying other laws than these. It is significant that the anguished feeling of not being free is never evoked by the realisation that our behaviour is just as firmly bound to moral laws as physiological processes are to physical ones. We are all agreed that the greatest and most precious freedom of man is identical with the moral laws within him. Increasing knowledge of the natural causes of his own behaviour can certainly increase a man's faculties and enable him to put his free will into action, but it can never diminish his will. If, in the impossible case of an utopian complete and ultimate success of causal analysis, man should ever achieve complete insight into the causality of earthly phenomena, including the workings of his own organism, he would not cease to have a will but it would be in perfect harmony with the incontrovertible lawfulness of the universe, the Weltvernunft of the Logos. This idea is foreign only to our present-day western thought; it was quite familiar to ancient Indian philosophy and to the mystics of the middle ages."

"We are the highest achievement reached so far by the great constructors of evolution. We are their "latest" but certainly not their last word. The scientist must not regard anything as absolute, not even the laws of pure reason. He must remain aware of the great fact, discovered by Heraclitus, that nothing whatever really remains the same even for one moment, but that everything is perpetually changing. To regard man, the most ephemeral and rapidly evolving of all species, as the final and unsurpassable achievement of creation, especially at his present-day particularly dangerous and disagreeable stage of development, is certainly the most arrogant and dangerous of all untenable doctrines. If I thought of man as the final image of God, I should not know what to think of God. But when I consider that our ancestors, at a time fairly recent in relation to the earth's history, were perfectly ordinary apes, closely related to chimpanzees, I see a glimmer of hope. It does not require very great optimism to assume that from us human beings something better and higher may evolve. Far from seeing in man the irrevocable and unsurpassable image of God, I assert – more modestly and, I believe, in greater awe of the Creation and its infinite possibilities – that the long-sought missing link between animals and the really humane being is ourselves!"

"The scientist who considers himself absolutely "objective" and believes that he can free himself from the compulsion of the "merely" subjective should try — only in imagination of course — to kill in succession a lettuce, a fly, a frog, a guineapig, a cat, a dog, and finally a chimpanzee. He will then be aware how increasingly difficult murder becomes as the victim's level of organisation rises. The degree of inhibition against killing each one of these beings is a very precise measure for the considerably different values that we cannot help attributing to lower and higher forms of life. To any man who finds it equally easy to chop up a live dog and a live lettuce I would recommend suicide at his earliest convenience!"

"All too willingly man sees himself as the centre of the universe, as something not belonging to the rest of nature but standing apart as a different and higher being. Many people cling to this error and remain deaf to the wisest command ever given by a sage, the famous "Know thyself" inscribed in the temple of Delphi."

"It is a good morning exercise for a research scientist to discard a pet hypothesis every day before breakfast. It keeps him young."

"Even at the level of the cell, phenomena such as general cellular homeostasis and the maintenance of cell integrity, the generation of spatial and temporal order, inter- and intracellular signalling, cell 'memory' and reproduction are not fully understood. ...This is also true for the levels of organization seen in tissues, organs and organisms, which feature more complex phenomena such as and operation of the immune and s."

"This notion of information being at the heart of life... is not restricted to me. I'm in good company. Sir Paul Nurse, former president of the Royal Society, in his visionary essay in Nature, "Life, Logic and Information", extols the virtues of thinking in an information, web-based way about life, and how, instead of worrying too much about what is going on at the molecular level, we should think of life as being a collection of logic modules... with information flowing between them, and control systems... a sort of engineering approach."

"Ever since Sir Isaac Newton's times, scientists have worked in the same sort of way:"

"We need to describe the molecular interactions and biochemical transformations that take place in living organisms, and then translate these descriptions into the logic circuits that reveal how information is managed. This analysis should not be confined to the flow of information from to , but should also be applied to all functions operating in cells and organisms, including chemical interactions and transformations as well as physical phenomena, such as electrical signalling and mechanical processes."

"DNA can act as a digital information storage device that can be precisely copied. Similarly, the mechanism of the lac operon... can be described in terms of molecular interactions between DNA, protein and s. But these interactions make sense only when they are translated into a negative loop..."

"We need to focus more on how information is managed in living systems and how this brings about higher level biological phenomena... more investigation into how living systems gather, process, store and use information, as was emphasized at the birth of ."

"How scientists go about their job: and it's a process, it's a question of asking questions, respecting observation, respecting experiment, having tentative explanations and then testing them.... There is a problem sometimes with how we teach science at schools. Because we sometimes teach it as if it has been chiseled in stone."

"The curiosity remains... to grasp more clearly how the same matter, which in physics and chemistry displays orderly and reproducible and relatively simple properties, arranges itself in the most astounding fashions as soon as it is drawn into the orbit of the living organism. The closer one looks at these performances of matter in living organisms the more impressive the show becomes. The meanest living cell becomes a magic puzzle box full of elaborate and changing molecules, and far outstrips all chemical laboratories of man in the skill of organic synthesis performed with ease, expedition, and good judgment of balance."

"The problem was well expressed by Max Delbrück, one of Schrödinger's contemporaries, who expressed it in this way... so to encapsulate what Delbrück was saying is that, at the level of atoms it's just known physics, but at the level of the living cell, it's some sort of magic."

"The scientist addresses an infinitesimal audience of fellow composers. His message is not devoid of universality but it's universality is disembodied and anonymous. While the artist's communication is linked forever with it's original form, that of the scientist is modified, amplified, fused with the ideas and results of others, and melts into the stream of knowledge and ideas which forms our culture. The scientist has in common with the artist only this: that he can find no better retreat from the world than his work and also no stronger link with his world than his work."

"The particular thing about science is to combine that [the dreams of obtaining power] with a retreat from the world. Other people want to obtain power by going out into the world, but the scientist really wants to obtain power by retreating from the world."

"The progress of science is tremendously disorderly, and the motivations that lead to this progress are tremendously varied, and the reasons why scientists go into science, the personal motivations, are tremendously varied. I have said … that science is a haven for freaks, that people go into science because they are misfits, and that it is a sheltered place where they can spin their own yarn and have recognition, be tolerated and happy, and have approval for it."

"If you're too sloppy, then you never get reproducible results, and then you never can draw any conclusions; but if you are just a little sloppy, then when you see something startling, (...) you nail it down (...). So I called it the "Principle of Limited Sloppiness"."

"Any living cell carries with it the experiences of a billion years of experimentation by its ancestors. You cannot expect to explain so wise an old bird in a few simple words."

"Ionizing radiation has always been with us and will be for all foreseeable time. Our genetic system is probably well adjusted by natural selection to normal background radiation. Added radiation will increase the frequency of mutations; most of these will be harmful. Exposure to radiation in large amounts will increase malignant disease; small amounts may possibly do the same. In view of these potentially harmful effects every reasonable effort should be made to reduce the levels of ionizing radiation to which man is exposed to to the lowest levels that can reasonably be attained."

"If we want to make a discovery, we have to take a risk, since everything new was discovered by accident or by the fact that somebody took a chance and went ahead when there wasn't 100 percent safety for the solution."

"Too much equipment can be, however, something that hampers scientific development. I had the feeling that if there is no equipment present, everybody is forced to simplify his ideas in such a way that the experiments become simple. If there is too much equipment available, he can attack any experiment immediately since all the difficulties will be overcome by putting more money in the equipment. In the long run, some of the equipment becomes so complicated that it is difficult to see how all the parts interact."

"It is not the things that we have, but how we use them that is important."

"The materialist critics argue that insuperable difficulties are encountered by the hypothesis that immaterial mental events can act in any way on material structures such as neurons. Such a presumed action is alleged to be incompatible with the conservation laws of physics, in particular of the first law of thermodynamics. This objection would certainly be sustained by nineteenth century physicists, and by neuroscientists and philosophers who are still ideologically in the physics of the nineteenth century, not recognizing the revolution wrought by quantum physicists in the twentieth century."

"The more we discover scientifically about the brain the more clearly do we distinguish between the brain events and the mental phenomena and the more wonderful do the mental phenomena become. Promissory materialism is simply a superstition held by dogmatic materialists. It has all the features of a Messianic prophecy, with the promise of a future freed of all problems—a kind of Nirvana for our unfortunate successors."

"I maintain that the human mystery is incredibly demeaned by scientific reductionism, with its claim in promissory materialism to account eventually for all of the spiritual world in terms of patterns of neuronal activity. This belief must be classed as a superstition … we have to recognize that we are spiritual beings with souls existing in a spiritual world as well as material beings with bodies and brains existing in a material world."

"I have read a great deal now on the neurological side and much on the anthropological side and on the philosophical side and we have had all these discussions and all the time I have the feeling that something may break. I mean that some little light at the end of the tunnel may be sensed or some flash of insight may come. I of course know very well that there is no guarantee it will come, but I have already got myself into this state of expectancy that something will come to my imagination which has some germ of truth about it in this most difficult field."

"Our coming-to-be is as mysterious as our ceasing-to-be at death. Can we therefore not derive hope because our ignorance about our origin matches our ignorance about our destiny? Cannot life be lived as a challenging and wonderful adventure that has meaning yet to be discovered? (95)"

"I believe that there is a fundamental mystery in my existence, transcending any biological account of the development of my body (including my brain) with its genetic inheritance and its evolutionary origin. … I cannot believe that this wonderful gift of a conscious existence has no further future, no possibility of another existence under some other unimaginable conditions."

"In order that a "self" may exist there must be some continuity of mental experiences and, particularly, continuity bridging gaps of unconsciousness. For example, the continuity of our "self" is resumed after sleep, anaesthesia, and the temporary amnesias of concussion and convulsions."

"I can now rejoice even in the falsification of a cherished theory, because even this is a scientific success."

"The hypothesis has been proposed that all mental events and experiences, in fact the whole of the outer and inner sensory experiences, are a composite of elemental or unitary mental experiences at all levels of intensity. Each of these mental units is reciprocally linked in some unitary manner to a dendron … Appropriately we name these proposed mental units 'psychons.' Psychons are not perceptual paths to experiences. They are the experiences in all their diversity and uniqueness. There could be millions of psychons each linked uniquely to the millions of dendrons. It is hypothesized that it is the very nature of psychons to link together in providing a unified experience."

"The concept of substance leads to a materialist aspect of the mind. I speak instead of the spiritual existence of the self without mentioning any 'substance' properties. The great problem is 'how the self controls its brain'. This is dualistic, but not in terms of two substances. Instead it relates to the two worlds of Popper."

"Induction was shown to be untenable as a scientific method by Popper in The Logic of Scientific Discovery (1959). Instead, advances in scientific understanding come ideally from hypothetico-deductivism: firstly, development of a hypothesis in relation to a problem situation, and secondly, its testing in relation to all relevant knowledge and furthermore by its great explanatory power."

"For a large number of problems there will be some animal of choice or a few such animals on which it can be most conveniently studied."

"I do not dispute the right of individuals to look to religion for a private moral compass, but I do object to the assumption of too many religious people that atheists live in a moral vacuum. Those of us who feel no need for a moral code written down in an ancient tome have, in my opinion, recourse to an innate moral intuition long ago shaped by natural selection promoting social cohesion in groups of our ancestors."