Academics From France

"In effect, it may be declared emphatically that no one has a right to claim the exclusive merit of the brilliant discoveries of the past century. Science is essentially a collective work, prosecuted during the course of time by the efforts of a multitude of workers of every age and every nation, succeeding each other and associated in virtue of a tacit understanding for the research of truth in its purity, and for the application of this truth to the continual transformation of the condition of all men."

"Gentlemen, formerly savants were looked upon as a little group of amateurs and leisured people, maintained at the expense of the labouring classes, and performing a work of luxury for the amusement and distraction of the favourites of fortune. This narrow and unjust view which took so little into account, our services and devotion to truth, this prejudice, ended by disappearing when the development of science showed that Nature's laws were applicable to practical industry, and their effect was to replace the old traditional receipts and empirics by profitable rules founded on observation and experience. To-day who would dare to look upon science as a sterile amusement in presence the general increase of national and private riches which resulted from it?"

"In fact, what we are can only be attributed for a small part to our labour and personal individuality, because we owe it almost entirely to our forefathers, both of blood and mind."

"Hence the rôle of savants, as individuals and as a social class, has unceasingly developed in modern states. But our duties towards other men increase in the same ratio, and let it never be forgotten; let it proclaimed in this hall, in this palace of French science."

"The most interesting of the services rendered by science is perhaps shown by comparing the servile and miserable condition of the popular masses in the past with their present state, already so much raised in dignity and comfort, without prejudice to the hopes which they are gradually realising."

"Your sympathy makes the lamp which is on the point of being extinguished in the everlasting night shine with a final brilliancy. The respect which humanity shows to aged persons is the expression of the solidarity which unites the present generations to those which have gone before and to those which will follow."

"The word truth can not be used outside of science without a misuse of terms."

"Science is the real moral school; she teaches man the love and respect for the truth, without which all hope is chimerical."

"Science... dominates all things, it alone is of any definite utility. No man, no institution shall henceforth have an enduring authority if they do not conform themselves to its precepts."

"Chemistry is not a primitive science, like geometry or astronomy; it is constructed from the debris of a previous scientific formation; a formation half chimerical and half positive, itself founded on the treasure slowly amassed by the practical discoveries of metallurgy, medicine, industry, and domestic economy. It has to do with alchemy, which pretended to enrich its adepts by teaching them to manufacture gold and silver, to shield them from diseases by the preparation of the , and finally to obtain for them perfect felicity by identifying them with the soul of the world and the universal spirit."

"If one leaves a wooden or cardboard box containing a small glass ampulla with several centigrams of a radium salt in one’s pocket for a few hours, one will feel absolutely nothing. But 15 days afterwards a redness will appear on the epidermis, and then a sore which will be very difficult to heal. A more prolonged action could lead to paralysis and death. Radium must be transported in a thick box of lead. It can even be thought that radium could become very dangerous in criminal hands, and here the question can be raised whether mankind benefits from knowing the secrets of Nature, whether it is ready to profit from it or whether this knowledge will not be harmful for it. The example of the discoveries of Nobel is characteristic, as powerful explosives have enabled man to do wonderful work. They are also a terrible means of destruction in the hands of great criminals who are leading the peoples towards war. I am one of those who believe with Nobel that mankind will derive more good than harm from the new discoveries."

"It not by reason of the egoistical satisfaction of our private vanity that the world-to-day pays homage to savants. No; it is because it knows that a savant really worthy of the name devotes a disinterested life to the great work of our epoch—I mean to say to the improvement, too slow, alas! for our taste, of the condition of every one, from the richest and happiest to the humble, the poor, and the suffering. That is what the public declared nine years ago in this same hall when honouring Pasteur. That is what my friend Chaplain has tried to express on the beautiful medal which the President of the Republic will presently offer me. I do not know if I have completely fulfilled noble ideal traced by the artist, but I have tried to make it object and end, the directing idea of my existence."

"There abides in nature a certain form of matter which, being discovered and brought by art to perfection, converts to itself, proportionally, all imperfect bodies that it touches. ...It rested on the indisputable appearance of an indefinite cycle of transformations, reproducing themselves in chemical operations, without either beginning or end."

"In 1851, at the age of twenty-four, he entered the College de France, as préparateur of the lectures on chemistry (under Balard, the discoverer of bromine)."

"He produced over a thousand memoirs, embracing every department of chemistry."

"To know that a human being truly is, he must be examined in the arena where he most fully realizes his nature, thus where he is most truly himself. Excellence (arete) is the object of ethics. Anthropology is therefore inseparable from ethics."

"If we look at the parpens piled up on the building site or at the block of bronze, nothing about them manifests that they are suited to being a house or a statue. ... Aristotle speaks of the materials considered as such in terms of "the buildable" (I, 201a 16, b Bf), coining an adjective whose suffix expresses capacity (what he calls dunamis). This capacity, as we have seen, cannot be grasped after the manner of that with which perception provides us (color, hardness, etc.); it requires a gaze capable of probing more deeply, of proceeding from the real to the possible—as when Michelangelo "sees" a David in the formless block abandoned by other sculptors."

"We can only choose between two kinds of life, the active and the contemplative."

"Gilson criticizes attempts to trace Dante's position back to Thomism or Averroism. For St. Thomas, every hierarchy of dignity is at the same time a hierarchy of jurisdiction, while for Dante—except for God—a hierarchy of dignity is never the foundation of a hierarchy of jurisdiction, and this corresponds to Dante's specific philosophical problem, which is not so much to define the essence of philosophy as to determine functions and jurisdictions. The principle governing this determination is absolutely irreconcilable with Thomism. St. Thomas knows only one ultimate end: eternal bliss, which can only be attained through the Church; moreover, the spirituality of the ultimate end implies that between temporal and spiritual power there is a hierarchical subordination of the means to the end. For Dante, on the other hand, man can obtain, through the exercise of political virtues, a human happiness completely distinct from heavenly bliss, even if the latter represents a higher end. The thesis of the “duo ultima” legitimizes the complete distinction between the political order and the religious order, which is equally universal to that of the Church, but autonomous and pursuing an end of earthly happiness."

"Thomas considers that a religious may legitimately aspire to the title and functions of master, but since he could only teach divine things, it is only in relation to the science of divine things that secular sciences can legitimately interest him. This is demanded by the very essence of the contemplative life, the teaching of which is nothing but its immediate extension into the order of the active life."

"What is most apparent and constant in Thomas' personality, the image he most likely had of himself, is the teacher. The saint was essentially a Doctor of the Church; the man was a teacher of theology and philosophy; the mystic never entirely separated his meditations from his teaching, which drew its inspiration from them."

"Philosophy always buries its undertakers."

"It is not that Dante intends to combat the cupiditas of the clergy in order to save the autonomy of the State; rather, “it is the struggle against cupiditas, the need to thoroughly permeate public life with religion, that leads him to distinguish between the orders.” In other words, the central point of his thinking, which leads him to overcome both Guelphism and Ghibellinism, is "the intuition of the concordance between the affirmation of the autonomy of the Empire, hitherto supported by heterodox thinkers, and that of the purification of the Church affirmed by spiritual writers," which is in line with what the best interpreter of Dante's philosophy, Étienne Gilson, defines as the singular and unique feature of his thought, irreducible to any source."

"What, then, will this philosophy be? Thomas only employed it for the service it renders Christian wisdom. No doubt this is why he never thought of separating it from this wisdom and giving it a name. He probably did not foresee that the day would come when people would go through his works to extract the elements of a philosophy from his theology. He himself never attempted this synthesis."

"The mathematician always proceeds from thought to being or things. Consequently, critical idealism was born the day Descartes decided that the mathematical method must henceforth be the method for metaphysics."

"A third equivalent of duty is borrowed from sensibility and not, like the preceding, from intelligence and activity. It’s the growing fusion of sensibilities, and the ever increasing sociable character of elevated pleasures, from which results a kind of duty or superior necessity which pushes us naturally and rationally towards others. By virtue of evolution, our pleasures grow and become increasingly impersonal; we cannot experience enjoyment within our selves as if on a deserted isle. Our milieu, to which we better adapt ourselves every day, is human society, and we can no more be happy outside of this milieu than we can breathe outside the air. The purely selfish happiness of certain Epicureans is a chimera, an abstraction, an impossibility; the true human pleasures are all more or less social. Pure egoism, rather than being an affirmation of the self, is a mutilation of the self."

"A child saw a butterfly poised on a blade of grass; the butterfly had been made numb by the north wind. The child plucked the blade of grass, and the living flower that was at its tip, still numb, remained attached. He returned home, holding his find in his hand. A ray of sunlight broke through, striking the butterfly’s wing, and suddenly, revived and light, the living flower flew away into the glare. All of us, scholars and workers, we are like the butterfly: our strength is made of a ray of light. Not even: of the hope of a ray. One must thus know how to hope; hope is what carries us higher and farther. “But it’s an illusion!” What do you know of this? Should we not take a step for fear that one day the earth will slide away from under our feet? Looking far into the past or the future is not the only thing; one must look into oneself. One must see there the living forces that demand to be expended, and we must act."

"Indeed, all idealism derives from Descartes, or from Kant, or from both together, and whatever other distinguishing features a system may have, it is idealist to the extent that, either in itself, or as far as we are concerned, it makes knowing the condition of being."

"We can judge ourselves and our ideal by posing this question: For what idea, for what person would I be ready to risk my life? He who cannot answer such a question has a vulgar and empty heart. He is incapable of feeling or doing anything grand in life, since he is unable to go beyond his individuality. He is impotent and sterile, dragging along his selfish ego like the tortoise its shell. On the contrary, he who has present in his spirit the idea of death for his ideal seeks to maintain this ideal at the height of this possible sacrifice. He draws from this supreme risk a constant tension and an indefatigable energy of the will. The only means of being great in life is having the consciousness that you will not retreat before death."

"All realism derives from the analysis of knowledge; all idealism derives from the analysis of a thought."

"Guyau places at the basis of his ethics the conception of life in the broadest sense of the word. Life manifests itself in growth, in multiplication, in spreading. Ethics, according to Guyau, should be a teaching about the means through which Nature's special aim is attained, -the growth and the development of life. The moral element in man needs, therefore, no coercion, no compulsory obligation, no sanction from above; it develops in us by virtue of the very need of man to live a full, intensive, productive life. Man is not content with ordinary, commonplace existence; he seeks the opportunity to extend its limits, to accelerate its tempo, to fill it with varied impressions and emotional experiences. And as long as he feels in himself the ability to attain this end he will not wait for any coercion or command from without. "Duty," says Guyau, is "the consciousness of a certain inward power, by nature superior to all other powers. To feel inwardly the greatest that one is capable of doing is really the first consciousness of what it is one's duty to do.""

"The realist method starts with the whole in order to distinguish the parts."

"If there is a single initial error at the root of all the difficulties philosophy is involved in, it can only be the one Descartes committed when he decreed, a priori, that the method of one of the sciences of reality was valid for the whole of reality."

"The scientific sterility of the Middle Ages has to be condemned for the same reasons which make it necessary today to condemn the philosophic sterility of scientism."

"Hume's skepticism, therefore, descends in a direct line from Cartesian mathematicism."

"Up to Descartes' time, and particularly during the Middle Ages, it had always been agreed that philosophy consisted in a transposition of reality into conceptual terms"

"Having left us with thought (not a soul), and extension (not a body), [Descartes] does not know how to account for the union of soul and body."

"If there is something more in a living being than a pure mechanism, Descartes is bound in advance to miss it."

"Having expelled quality from the field of extension, [idealists] do not know how to account for it when it reappears in thought."

"As used today, the word realism means in the first place the opposite to idealism when it claims that it is possible to pass from the subject to the object."

"Reality can be grasped at levels of different depths. It is immediately given to us in a kind of block form, which is simply the "apprehended reality"."

"Most of our contemporaries think that, at bottom, being a philosopher and adopting an idealist method are one and the same thing."

"With Descartes the Cogito ergo sum [I think, therefore I am] turns into Cogito ergo res sunt [I think, therefore things are]."

"While Descartes finds being in thought, Saint Thomas finds thought in being."

"I maintain, therefore, that just as there is in Cartesianism a methodical idealism, the kind that starts with nosse [knowing], there can be a methodical realism, the kind that starts with esse [being]."

"Every given reality implies the thought which apprehends it. Therefore being is the condition of knowing; knowing is not the condition of being."

"I find him interesting, especially when played by Yvonne Loriod. The works of his I've heard often start magnificantly, but their initial promise is never realized, and you get these sugar-water climaxes that I can't stand. Splendid ideas, then suddenly Gershwin, cloying sweetness! Having said that, I like Gershwin a lot. He's excellent in his own field, and less sentimental than Messiaen."

"Music is motion from nonrest to rest."

"Roy Ascott was among the first artists to launch an appeal for total spectator participation: for him, the strict antinomy between action and contemplation needed to be abolished."

"Roy Ascott... aimed to achieve a wider 'cybernetic' awareness through acting on the psychology of the spectator, who was invited to regroup the elements of the technological universe and exploit certain of its meanings."