Science Authors From The United States

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April 10, 2026

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April 10, 2026

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"Psychological science has a great deal to contribute to social welfare in all societies, because the world's most pressing social problems are behavioral in nature—, hunger, , , low worker productivity, poor educational outcomes, and so forth. Thus, psychological research can inform to improve approaches to these important s. The relationship of psychological science to public policy is often troubled, however, by misunderstandings about the role of science in the policy making process. Many scientists fear that their research results will be “misused” by others whose values differ from those of scientists. Thus, psychologists are reluctant to publish research results that can be used to support policies contrary to their own values and hesitate to ask research questions that can generate politically incorrect results. In this article, I argue that psychological science has a primary responsibility to ask dangerous questions and to report results honestly, without fear of their use; that research is not translated directly into public policies; and that psychological science should not be perverted either by fear of political consequences or by compromising truth in a quest for power. Three research examples are given to illustrate the different faces of temptation to pervert psychological science in a misguided hope that scientists' own values will be reflected in public policies."

- Sandra Scarr

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"Ί is in many senses a Cabalistic number. It can be known of, but not known, through human reason. To know it in detail, one would have to accept its un-computable digit sequence on faith, like words of a sacred text. It embodies an enormous amount of wisdom in a very small space, inasmuch as its first few thousand digits, which could be written on a small piece of paper, contain the answers to more mathematical questions than could be written down in the entire universe, including all interesting finitely-refutable conjectures. Its wisdom is useless precisely because it is universal: the only known way of extracting from Ί the solution to one halting problem, say the Fermat conjecture, is by embarking on a vast computation that would at the same time yield solutions to all other equally simply-stated halting problems, a computation far too large to be carried out in practice. Ironically, although Ί cannot be computed, it might accidentally be generated by a random process, e.g. a series of coin tosses, or an avalanche that left its digits spelled out in the pattern of boulders on a mountainside. The initial few digits of Ί are thus probably already recorded somewhere in the universe. Unfortunately, no mortal discoverer of this treasure could verify its authenticity or make practical use of it."

- Charles H. Bennett (physicist)

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"Ancestral presumably had abundant, fibrous, heavily , similar to that present in the relictual, leaf-bearing genus '. During the evolutionary radiation of the subfamily , diverse types of bodies and woods arose. Several evolutionary lines have retained an abundant, fibrous wood: all wood cells, even ray cells, have thick lignified walls, and axial is only scanty paratracheal. Aside from a diversity of vessel diameters, there seems to be little protection against during water-stress, and little capacity. This strong wood permits the plants to be tall and to compete for light in their tree-shaded semi-arid habitats. In other evolutionary lines, the wood lacks fibres, and almost all cells have thin, unlignified walls. Vessels occur in an extensive matrix of water-storing parenchyma, and tracheids are also abundant, constituting over half the axial tissue in some species. There is excellent protection against cavitation, but little mechanical support for the plant body; however, these plants are short and occur in extremely arid, unshaded sites. Scandent, vinelike plants of two genera produce a dimorphic wood—while their shoots are extending without external support, they produce fibrous, lignified wood, but after leaning against a host branch, they produce a parenchymatous, unlignified wood."

- James D. Mauseth

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"Not all s evolve at the same rate, some early species were actually so well adapted that they competed successfully against newer species. are so well suited to life in oceans, lakes, and streams that they still thrive even though most features present in modern, living algae must be more or less identical to those present in the ancestral algae that lived more than 1 billion years ago. Features that seem relatively unchanged are relictual features (technically known as , formerly called primitive features). Like the algae, s are well-adapted to certain habitats and have not changed much in 250 million years; they too have many relictual features. Modern conifers are similar to early ones that arose around 320 millions years ago. The most recently evolved group consists of the flowering plants, which originated about 100 to 120 million years ago with the evolution of several features: flowers, broad, flat, simple leaves, and that conducts water with little friction. The members of the (sunflowers, daisies, and s) ... have many features that evolved recently from features present in ancestral flowering plants. These are derived features (technically known as , formerly called advanced features (i.e., they have been derived evolutionarily from ancient features). One recent (highly derived ) feature in the asters is a . The terms "primitive" and "advanced" are avoided in that they imply inferior and superior."

- James D. Mauseth

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"In Hindu lore, each of the three primal gods appeared in many forms. Siva could be Parmeswara. Vishnu could be Narasimha or Venkatarama. They had consorts and relatives, each of whom themselves had, over the centuries, become the objects of worship, the centers of their own cults. Vishnu, for example, was worshipped in the form of his consort Lakshmi, and as the monkey god, Hanuman. Each was endowed with distinct personalities; each gained its own adherents. Some worshippers, certainly, construed those stone figures literally, viewed them as gods, pure and simple, in a way not so different from the grama devata worship of the villages. Indeed, one history of South India spoke of a "fusion of village deities and Vedic Brahminical deities" going back to around the beginning of the Christian era that had brought a comingling of different forms of worship. But sophisticated Hindus, at least, understood that these stone "deities" merely represented forms or facets of a single godhead; in contemplating them, you were reawakened to the Oneness of all things. For those whose worship remained primitive, meanwhile, the garish stone figures could be seen as hooks by which to snare the spiritually unsophisticated and direct them toward something higher and finer. The genius of Hinduism, then, was that it left room for everyone. It was a profoundly tolerant religion. It denied no other faiths. It set out no single path. It prescribed no one canon of worship and belief. It embraced everything and everyone. Whatever your personality there was a god or goddess, an incarnation, a figure, a deity, with which to identify, from which to draw comfort, to rouse you to a higher or deeper spirituality. There were gods for every purpose, to suit any frame of mind, any mood, any psyche, any stage or station of life. In taking on different forms, God became formless; in different names, nameless."

- Robert Kanigel

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