University Of Cambridge Alumni

"... But what would happen if genetic determinism could be destroyed once and for all? Will men cease to be patriarchal? And will the rich distribute their possessions to the poor? Fat chance."

"... The male emperor penguin brooding his mate's egg over the Antarctic winter cannot be relieved by his mate because the growth of the ice shelf puts the sea and food beyond reach. So, in the interests of producing an offspring, he fasts for months—a feat any human would find impossible. Other potential solutions to this problem, such as shorter stints of breeding and trekking repeatedly across the ice shelf during the winter, presumably proved to be less successful. The penguins that fasted all winter were the ones whose ancestors had best survived with this adaptation. Examples like this emphasise how dependent is the organisation of behaviour on the ecology of the species. Differences between individuals in the processes of development are to be expected."

"The growing interest in mating preferences in animals has been generated in part by the renewed vitality of evolutionary biology. A characteristic that successfully attracts a member of the opposite sex might become increasingly common in the population simply because it is likely to be transmitted to offspring which in turn may be better than others in winning mates This evolutionary process, which is a part of what is called sexual selection, could be an important source of genetic change."

"Hybrid vigour is so dramatic when it occurs that it seems to make the arguments for outbreeding depression implausible. Nevertheless, some empirical evidence supports the view that outbreeding too much can carry genetic costs in certain species."

"A great deal of politics is debate about what the limits of politics are, how they are determined and whether those limits can and should be altered through politics. To call something limited implies that it is restricted and inadequate, and should be overcome. But to many critics of contemporary politics, it is our failure to respect either natural or social or epistemic limits which is the cause of our present problems."

"No physicist could tolerate religious dogma or extremism, but I have found that Christianity provides answers to the deeper questions about life and purpose which are beyond the range of science to answer. To me it is nonsense to claim, as some atheists do, that there is nothing worth knowing that is beyond the range of science. Religion is unfashionable in our current materialistic and consumer society, but I have not found Nobel Laureates to be especially atheistic. Accurate statistics are not available, and atheists tend to make more noise, but I know at least 6 examples amongst living physics laureates who are Christians. Being religious means accepting mystery, but so does physics. Things like quantum entanglement, where I can do something to an electron in the lab, and another electron at the edge of the Universe will respond instantly, are not understandable."

"Any problem in computer science can be solved with another level of indirection."

"Compatibility means deliberately repeating other people's mistakes."

"I’m convinced that science is as deep a human instinctive activity as art or storytelling or music."

"Nothing is so conducive to a right appreciaton of the truth as a right appreciation of the error by which it is surrounded. The successful investigator must bring to test statements and conceptions which have been too long accepted on faith, habit, or good-nature. He must look boldly behind certain large words which are now too often the shelter of ignorance, and he must satisfy himself whether they have any definite value or not. When it is seen how much our current language really signifies, and when all technicalities, which took their rise in old and false methods, have been swept out of sight, we shall feel, perhaps, a little bare, but at any rate we shall have open field for our new researches."

"Education, as contrasted with instruction, is a drawing forth of faculties, a quickening, enlarging, and refining of them when brought out, and an establishment of them in habits; so that virtue and reason become easy and pleasant to us."

"In the fourth century there were not a few eminent physicians in Byzantium, Alexandria, and Asia Minor; still on the whole the Byzantine system stifled mental activity, and medical literature was represented only by such encyclopedias as those of Oribasius, Aetius, and Paul of Aegina, compilations which notwithstanding, by salvage of writings which might otherwise have been utterly lost, did priceless service to the historian. And, beside these, the endless succession of herbaries, recipe books, and antidotariums, like lower organisms, propagated their futile kind."

"... Palissy—like his contemporary Gilbert, and like Galileo who came very soon after him—was one of the chief engineers of the new paths of knowledge, and was in France the chief engineer. Indeed, astronomy and mathematics apart, he with Dodoens and Gesner were the first in Europe since Aristotle, Theophrastus, and Pliny, to pursue modern scientific methods in the worlds of geology, botany, and zoology, and to work and teach from and with the natural objects themselves."

"What was the modern movement in English and American literature has now passed into history. We have to call it the 'modernist movement'. Its great figures—Yeats, Pound, Eliot, Joyce, Lawrence, Wallace Stevens—are now well entrenched in academic syllabuses. The vultures and the crows have moved in over the old battlefields. Writers who once aroused a passionate enthusiasm and as passionate a disapproval are now the prey of bibliographers and textual critics, biographers and editors of letters, and students seeking doctorates."

"The term 'metaphysical poets' came into being long after the poets to whom we apply it were dead. Samuel Johnson, who coined it, did so with the consciousness that it was a piece of literary slang, that he was giving it a kind of nickname."

"Lewis established his reputation as a scholar with his first book, The Allegory of Love: A Study in Medieval Traditions (1936). This remains a great and profoundly original contribution to literary history. Whether one agrees or disagrees, in detail or in large, with its thesis, after reading this book one's whole imagination of the past has been extended and changed. Lewis recovered for the ordinary reader what had been lost for centuries, the power to read allegory and to respond to the allegorical mode of thinking. He was able to do so because he was a born allegorist himself."

"The Cocktail Party, The Confidential Clerk, and The Elder Statesman are distinguished from Eliot's earlier plays by their author's obvious desire to accomodate himself to the conventions of the stage at their most conventional level. In the earlier plays, Sweeney Agonistes, Murder in the Cathedral, and The Family Reunion, Eliot was working in the experimental theatre of the 'thirties, using such devices as the chorus, the direct appeal to the audience, soliloquy, lyrical solos and duets, and ritual and symbolic acts. In these last plays he deliberately wrote within the limits of what has been contemptuously called the "West End Play", or what Mr. Terence Rattigan called "Plays for Aunt Edna"."

"Walter Hilton, in The Scale of Perfection, one of the most popular books of devotion in England in the fifteenth and early sixteenth centuries, has a long discussion on three ways of loving God."

"The sectarianization of Bahrain’s domestic conflict, and its hypersensitivity to Iranian interference in its affairs, mean that Qatar’s pragmatic relationship with Iran is far more likely to hold the key to Manama’s concerns."

"I was a big meteor spotting fan, at school, what I really liked to do was meteor counts. So I would lie in the back garden in December for the Geminids or something with a tape recorder and a piece of string, and when a meteor went past I would call out the time on to the tape and hold a piece of string up and measure the length of the meteor and then we’d write all this down and send it off. It was a way of doing science with nothing except eyes, and so I was hooked at that idea that I could do something in the back garden with really simple equipment that could make a contribution to science. If you look at what I do now, where I spend my day job running websites like Galaxy Zoo that get the public involved in doing science with nothing more than a web browser it’s almost full circle, we’ve gone from being in the back garden with a deck chair and piece of string to a web browser but the principle is still the same."

"What we’re finding is that combining human and machine classification gives better results than either on their own – the machines do the bulk of the work, but you still get that human ability to be surprised and to deal with the unexpected. We need to work with our robot colleagues, not see them as competition!"

"This forced Akbar to reissue the ban on enslavement in 1576. In his reign, witnessed della Valle, ‘servant and slaves were so numerous and cheap that ‘everybody, even of mean fortune, keeps a great family, and is splendidly attended.’’"

"We have now reached the final stage of our study. We have seen that the economic life of India at the end of the sixteenth century was characterised essentially by inadequate production and faulty distribution, and it remains only to take account of the tendencies at work ; did the situation existing at the death of Akbar hold out a promise or a threat for the future prosperity of the coimtry ? The answer to this question must be that the whole tendency of the economic environment was still further to discourage production, and to enhance the existing faults of distribution, so that a period of increasing impoverishment was to be expected, but that other and less conspicuous forces were just beginning to operate which offered a more hopeful prospect for the distant future."

"It became a fashion to raid a village or group of villages without any obvious justification, and carry off the inhabitants as slaves."

"I've had quite a normal childhood. I hear of people who act and they've never been to a real school. I think, well, good for you, you're so successful that you don't have to go to school but you're not really preparing yourself for the real world, and acting isn't the real world."

"I get angry about so many things I read in the news. But I think it’s good to be angry. If we stop being angry about what’s going on around us then we normalise those injustices."

"Darwin and his intellectual descendants have provided us with fundamental insight into the nature of the world we live in and of our place within it, a contribution to our basic metaphysics. It is still widely supposed that this is the sort of thing that should come from philosophers or even theologians. In this case, at any rate, the insight has come from biology and I, as a philosopher, am happy just to do my best to interpret it. The theologians, I have suggested, can be less complacent about this insight, and may even need to retrain for a discipline with a subject matter with stronger claims to existence."

"My point is not to claim that science has told us everything important about the world, that there are no longer any mysteries yet to be discovered, or even that science can ever tell us everything we would like to know. I have no doubt that there are more things in Heaven and Earth than are dreamed of in anyone’s philosophy. My point is rather that we know enough to accept our ignorance. We have enough idea of how we can, sometimes, find out even quite profound truths about the world we inhabit that we should no longer be satisfied with mythologies that are made up from sheer ignorance."

"The limits of a creature’s consciousness are closely related to its particular set of capacities. As I shall elaborate in a moment, language provides us with an extraordinarily enhanced set of capacities, and consequently with an equally enhanced realm of consciousness. Perhaps this should be seen as a case in which a difference of degree amounts to a difference of kind. But if so, it is crucial to remember, from the point of view of evolution, that a difference in kind can be the summation of many small differences of degree."

"And that is the real force of my earlier insistence on empiricism. My brand of empiricism does not insist that we must have fully compelling grounds for the things we believe, or indeed that we can find totally irresistible grounds for anything much beyond the immediate and banal. It insists only that we have some reason for the things we believe and that we decline to believe those things for which we have no reasons. A modest requirement, perhaps, but one that would dispose, I contend, with a large part of the religious and superstitious mythologies that continue to dominate and sometimes devastate human lives."

"One commonly held ideal of a possible good life is one spent in adoration of or service to the Supreme Being. It is hard to believe that the value of such a life is independent of whether there is, in fact, any such being to adore or serve. In sum, how we should live is a question that cannot be wholly separated from facts about how things are."

"The main point, which would perhaps be unnecessary to labour if it were not so controversial and if it had not been denied in important respects by some quite unlikely people, is that the theory of evolution has been a major, even decisive, contributor to the process of undermining prescientific supernaturalistic metaphysical views and replacing them with the naturalistic metaphysics assumed by most contemporary philosophers. The question is not whether evolution and a particular religious tradition are logically consistent. Provided the religious tradition avoids factual claims, as Gould’s conception of distinct magisteria forces them to do by fiat and as sensible theologians have been increasingly willing to do for centuries, they are consistent because they do not speak on the same subjects. But it is nevertheless the case that science and religion speak for radically different conceptions of the universe. And as the conception fostered by the former has become more compelling, so that promoted by the latter has become less tenable. Science does not contradict religion; but it makes it increasingly improbable that religious discourse has any subject matter."

"Whatever the unique features of humans may be, there are realms of behaviour for which the similarities between ourselves and our near relatives are too great for it to be credible that in one case the behaviour reflects an underlying soul or mind, while in the other there is no such thing, only the grinding away of neural machinery."

"Faith is, I suppose, a rough synonym for belief, with an additional connotation that this belief is not grounded on anything. This is a difficult concept to take seriously from a philosophical point of view. Obviously if one has it, one finds it convincing. If one doesn’t, it’s hard to know how to understand the conviction, since no reasons can be offered for it. The difficulty is exacerbated by the variety of objects of faith that are on offer. How does one decide whether to be more impressed by the convinced Christian or the convinced Muslim? Or, for that matter, the person equally convinced of the healing powers of crystals or that faith can move mountains? If there are no reasons for adopting these systems of belief, it seem impossible for there to be any reason for choosing between them. My own response is, I hardly need say, not to take very seriously. It is one thing to admit that our knowledge of the universe is extremely limited, but a counsel of despair to respond to this by believing whatever we feel like."

"The main point I want to make in this chapter is that prior to the development of a convincing theory of evolution there was an argument of sorts for belief in God, and an argument that could have been seen to meet naturalistic standards. However, this argument, always problematic, was entirely undermined by the development of a convincing account of evolution. Consequently, I claim, we have no good reason for belief in God. This is, of course, a very major contribution to our world-view."

"Empiricism provides the standard to which beliefs should answer. If we are capable of finding out what kind of world we live in, surely the best way of doing so is through our experience of it."

"I should mention the possibility that there are moral rather than empirical reasons that favor religious belief. It is, of course, enormously problematic to offer as a sufficient reason for belief the suggestion that one would be better off believing it. This is generally described as wishful thinking."

"Religious difference, arguably, remains the most effective basis for defending boundaries between them and us, and the withering away of this kind of mythology would, I think, be entirely salutary. This is to say nothing of the thought that it may well be better for people to believe what is true."

"Obviously enough, we cannot decide what evolution entails without a fairly sharp conception of what it is."

"Poverty can be defined objectively and applied consistently only in terms of the concept of relative deprivation."

"The term is understood objectively rather than subjectively. Individuals, families and groups in the population can be said to be in poverty when they lack the resources to obtain the types of diet, participate in the activities and have the living conditions and amenities which are customary, or are at least widely encouraged or approved, in the societies to which they belong. Their resources are so seriously below those commanded by the average individual or family that they are, in effect, excluded from ordinary living patterns, customs and activities."

"There is nothing that we know of in pre-historic Egypt or Mesopotamia or anywhere else in Western Asia to compare with the well-built baths and commodious houses of the citizens of Mohenjo-daro. In those countries, much money and thought were lavished on the building of magnificent temples for the gods and on the palaces and tombs of kings, but the rest of the people seemingly had to content themselves with insignificant dwellings of mud. In the Indus Valley, the picture is reversed and the finest structures are those erected for the convenience of the citizens."

"Hitherto it has commonly been supposed that the pre‐Aryan peoples of India were on an altogether lower plane of civilization than their Aryan conquerors … Never for a moment was it imagined that five thousand years ago, before ever the Aryans were heard of, the Panjab and Sind, if not other parts of India as well, were enjoying an advanced and singularly uniform civilization of their own, closely akin but in some respects even superior to that of contemporary Mesopotamia and Egypt. Yet this is what the discoveries at Harappa and Mohenjo-daro have now placed beyond question. (Marshall, 1931: v)"

"Indians have always been justly proud of their age-old civilization and believing that this civilization was as ancient as any in Asia, they have long been hoping that archaeology would discover definite monumental evidence to justify their belief. This hope has now been fulfilled."

"Taken as a whole, their [the Indus Valley people’s] religion is so characteristically Indian as *hardly to be distinguished from still living Hinduism….* One thing that ‘stands out both at Mohenjo-daro and Harappa is that the civilization hitherto revealed at these two places is not an incipient civilization, but one already age-old and stereotyped on Indian soil, with many millennia of human endeavour behind it."

"These discoveries establish the existence in Sind (the northernmost province of the Bombay Presidency) and the Punjab, during the fourth and third millennium B.C., of a highly developed city life; and the presence, in many of the houses, of wells and bathrooms as well as an elaborate drainage-system, betoken a social condition of the citizens at least equal to that found in Sumer, and superior to that prevailing in contemporary Babylonia and Egypt. . . . Even at Ur the houses are by no means equal in point of construction to those of Mohenjo-daro."

"Marshall thus provided the foundation for a regional myth in India to assist perhaps innocently the 'divide and rule' policy of British Imperialism."

"Not often has it been given to archaeologists, as it was given to Schliemann at Tiryns and Mycenae, or to [Aurel] Stein in the deserts of Turkestan, to light upon the remains of a long-forgotten civilization. It looks, however, at this moment, as if we were on the threshold of such a discovery in the plains of the Indus."

"When we think about the diet of early humans, we're often drawn to thinking about meat, but plant foods were more important than the archaeological record gives credit for. The food that could be relied on wherever you were was the plant food."

"Suppose that we could arrange the gradual extinction of carnivorous species, replacing them with new herbivorous ones. Or suppose that we could intervene genetically, so that currently carnivorous species would gradually evolve into herbivorous ones, thereby fulfilling Isaiah's prophecy. If we could bring about the end of predation by one or the other of these means at little cost to ourselves, ought we to do it?"