Academics From The United States

"No one in my family disbelieved in religion, and no one disbelieved in evolution, either."

"The reward for living is the living itself."

"[T]he traditional idea of divine perfection or infinity is hopelessly unclear or ambiguous and that persisting in that tradition is bound to cause increasing skepticism, confusion, and human suffering. It has long bred, and must evermore breed, atheism as a natural reaction."

"In all countries and in all historical times there have been individuals to whom multitudes have looked for guidance in religion. Buddha, Lao Tse, Confucius, Moses, Zoroaster, Shankara, Jesus, Muhammed, Joseph Smith, and Mary Baker Eddy were such individuals. New examples are to be found within the lives of many of us. Pure democracy or sheer equalitarianism in religious matters is not to be expected of our human nature. Some distinction between leaders or founders and followers or disciples seems to be our destiny. But there is a question of degree, or of qualification. To what extent, or under what conditions, are some individuals, or perhaps is some unique individual, worthy of trust in religious matters? It is in the answer to this question that mistakes can be made."

"The idea of revelation is the idea of special knowledge of God, or of religious truth, possessed by some people and transmitted by them to others. In some form or other the idea is reasonable. In all other matters people differ in their degree of skill or insight. Why not in religion?"

"In Plato’s Republic one finds the proposition: God, being perfect, cannot change (not for the better, since "perfect" means that there can be no better; not for the worse, since ability to change for the worse, to decay, degenerate, or become corrupt, is a weakness, an imperfection). The argument may seem cogent, but it is so only if two assumptions are valid: that it is possible to conceive of a meaning for "perfect" that excludes change in any and every respect and that we must conceive God as perfect in just this sense."

"These distinctions make sense only when AR [absolute perfection in some respects, relative perfection in all others] is assumed (hence Spinoza's failure, who assumed mere A). Just as AR is the whole positive content of perfection, so CW, or the conception of the Creator-and-the-Whole-of-what-he-has-created as constituting one life, the super-whole which in its everlasting essence is uncreated (and does not necessitate just the parts which the whole has) but in its de facto concreteness is created – this panentheistic doctrine contains all of deism and pandeism except their arbitrary negations. Thus ARCW, or absolute-relative panentheism, is the one doctrine that really states the whole of what all theists, if not all atheists as well, are implicitly talking about."

"God thus includes the world; he is, in fact, the totality of world parts, which are indifferently causes and effects. Now AR [absolute perfection in some respects, relative perfection in all others] is equally far from either of these doctrines; thanks to its two-aspect view of God, it is able consistently to embrace all that is positive in either deism or pandeism. AR means that God is, in one aspect of himself, the integral totality of all ordinary causes and effects, but that in another aspect, his essence (which is A), he is conceivable in abstraction from any one or any group of particular, contingent beings (though not from the requirement and the power always to provide himself with some particulars or other, sufficient to constitute in their integrated totality the R aspect of himself at the given moment)."

"God thus excludes the world; he is only its cause; in no sense is he effect, of himself or anything else. Pantheism (better, "pandeism," for again it is not really the theos that is described) means that God is the integral totality of ordinary cause-effects, and that there, is no super-cause independent of ordinary causes and effects."

"The secret of my success is longevity."

"Do you remember which way I was heading?"

"I think my great book is Born to Sing: An Interpretation and World Survey of Bird Song."

"My ultimate intuitive clue in philosophy is that "God is love" and that the idea of God is definable as that of the being worthy to be loved with all one’s heart, mind, soul, and entire being."

"Speculative Philosophy is the endeavour to frame a coherent, logical, necessary system of general ideas in terms of which every element of our experience can be interpreted. By this notion of 'interpretation' I mean that everything of which we are conscious, as enjoyed, perceived, willed, or thought, shall have the character of a particular instance of the general scheme."

"the search for necessary truths, truths that are not only true, but they couldn’t have been false."

"Prior to the advent of brain, there was no color and no sound in the universe, nor was there any flavor or aroma and probably rather little sense and no feeling or emotion. Before brains the universe was also free of pain and anxiety."

"People who had damage to the right cerebral hemisphere were unable to recognise simple patterns, or enjoy music, but they could still speak normally. People with left-brain damage were able to recognise patterns, but their speech was impaired. Obviously, then, the left deals with language, and you would expect a split-brain patient to be unable to read with his right eye (connected, remember, to the opposite side of the brain). Sperry's patient was also unable to write anything meaningful (i.e., complicated) with his left hand. They noticed another oddity. if the patient bumped into something with his left side, he did not notice. And the implications were very odd indeed. Not only did the split-brain operation give the patient two separate minds; it also seemed to restrict his identity, or ego, to the left side. When they placed an object in his left hand, and asked him what he was holding, he had no idea. Further experiments underlined the point. If a split-brain patient is shown two different symbols -- say a circle and a square -- with each eye, and is asked to say what he has just seen, he replies, 'A square'. Asked to draw with his left hand what he has seen, and he draws a circle. Asked what he has just drawn, he replies: 'A square'. And when one split-brain patient was shown a picture of a nude male with the right-brain, she blushed; asked why she was blushing, she replied truthfully: 'I don't know'. The implications are clearly staggering. The person you call 'you' lives in the left side of your brain. And a few centimeters away there is another person, a completely independent identity. Where language is concerned, this other person is almost an imbecile. In other respects, he is more competent than the inhabitant of the left-brain; for example, he can make a far more accurate perspective drawing of a house. In effect, the left-brain person is a scientist, the right-brain an artist."

"The impact of Sperry's philosophy, similar to that of his scientific discoveries previously, has now transcended the boundaries of science and reaches into human awareness worldwide. Dr. Robert Muller, former Assistant Secretary General of the United Nations, for instance, is deeply impressed by, and actively promotes, Sperry's work — He fully recognizes the significance of the neuroscientist's theory of emergence and downward causation, which transcends dualism and reductionism, leads in an unbroken continuum from atoms to subjective experience, and describes each newly emergent phenomenon in the universe as an entity in its own right with laws and properties that never before existed. Such new emergents (which disappear in reductionist thinking) affect everything else on earth, including the elements that created them (downward causation) but most importantly the future quality of evolution. Values, thus — as emergents of brain function — are recognized as the most powerful determinants on earth, even in the world of science."

"Sperry's thinking about subjective experience, consciousness, the mind, and human values makes a powerful plea for a new scientific examination of ethics in the workings of consciousness. These ideas were crystallized in his paper "The Impact and Promise of the Cognitive Revolution" (1993)."

"I think time will show that the new approach, emphasizing emergent "macro" control, is equally valid in all the physical sciences, and that the behavioral and cognitive disciplines are leading the way to a more valid framework for all science. Although the theoretic changes make little difference in physics, chemistry, molecular biology, and so on, they are crucial for the behavioral, social, and human sciences. They don't change the analytic, reductive methodology, just the interpretations and conclusions. There seems little to lose, and much to gain."

"Cognitivism bridges the chasm between what the writer C. P. Snow has called the "two cultures" — the widening gap between the world view of the scientist and the humanist. The Caltech philosopher W. T. Jones has called this the crisis of contemporary culture."

"Instead of maintaining the traditional separation of science and values, cognitive theory says the two come together in brain function. If we are correct in saying that our conscious mental values not only arise from, but also influence brain processing, then it becomes possible to integrate values with the physical world on a scientific rather than supernatural basis. It's been the traditional role of religion to affirm the primary importance of our higher values in this world by invoking a supreme power. In cognitivism, it is science that affirms the powerful controlling role of higher values, and it is able to do so on grounds that are verifiable — that is, testable against reality as it really is. On these new terms, science no longer upholds a value-empty existence, in which everything, including the human mind, is driven entirely by strictly physical forces of the most elemental kind. We get a vastly revised answer to the old question "What does science leave to believe in?" that gives us a different image of science and the kind of truth science stands for. This new outlook leads to realistic, this world values that provide a strong moral basis for environmentalism and population controls and for policies that would protect the long-term evolving quality of the biosphere."

"What is needed to break the vicious spiral is a world-wide change in attitudes, values, and social policy. As Einstein put it, "We need a substantially new manner of thinking if mankind is to survive.""

"I have a very one-track mind that needs to concentrate. I asked myself which issue is more important: whether mental states are more left- or right-hemispheric, or whether they are causal in brain function. From weighing the pros and cons, I decided that the left-brain, right-brain work was well in orbit and that it would be more important to shift my primary focus to consciousness. The mind-brain issues are intrinsically more compelling. They carry strong humanistic as well as scientific implications. I could foresee changes in our world view, guiding beliefs, and social values. In the context of today's worsening world conditions and our imperiled future, this work seemed far more important than whether you can find a brain theory enabling people to learn faster, draw better, make better medical diagnoses, and so on. We're beginning to learn the hard way that today's global ills are not cured by more and more science and technology."

"Science traditionally takes the reductionist approach, saying that the collective properties of molecules, or the fundamental units of whatever system you're talking about, are enough to account for all of the system's activity. But this standard approach leaves out one very important additional factor, and that's the spacing and timing of activity — its pattern or form. The components of any system are linked up in different ways, and these possible relationships, especially at the higher levels, are not completely covered by the physical laws for the elementary interactions between atoms and molecules. At some point, the higher properties of the whole begin to take over and govern the fate of its constituents. A simple way to illustrate this idea is to imagine a molecule in an airplane flying from L.A. to New York. The molecule may be jostled somewhat or held in position by its neighbors, but these lower-level actions are trivial compared to its movement as the plane flies across the continent. If you plot the movement of the molecule through time and space, those features governed by the higher properties of the plane as a whole make those controlled at the level of the molecule insignificant by comparison. The higher properties control the lower, not by direct intervention, but by supervention."

"When the brain is whole, the unified consciousness of the left and right hemispheres adds up to more than the individual properties of the separate hemispheres."

"As a brain researcher, I'd started out simply accepting the strictly objective principles of the behaviorist position. In the 1950s and early 1960s, all respectable neuroscientists thought in these terms. In those days, we wouldn't have been caught dead implying that consciousness or subjective experience can affect physical brain processing. My first break with this thinking — although I certainly didn't see it that way at the time — came in a 1952 discussion of mind-brain theory in which I proposed a fundamentally new way of looking at consciousness. In it, I suggested that when we focus consciously on an object — and create a mental image for example — it's not because the brain pattern is a copy or neural representation of the perceived object, but because the brain experiences a special kind of interaction with that object, preparing the brain to deal with it. I maintained that an identical feeling or thought on two separate occasions did not necessarily involve the identical nerve cells each time. Instead, it is the operational impact of the neural activity pattern as a whole that counts, and this depends on context — just as the word "lead" can mean different things, depending on the rest of the sentence."

"The former scope of science, its limitations, world perspectives, views of human nature, and its societal role as an intellectual, cultural and moral force all undergo profound change. Where there used to be a chasm and irreconcilable conflict between the scientific and the traditional humanistic views of man and the world, we now perceive a continuum. A unifying new interpretative framework emerges with far reaching impact not only for science but for those ultimate value-belief guidelines by which mankind has tried to live and find meaning."

"Cognitive introspective psychology and related cognitive science can no longer be ignored experimentally, or written off as "a science of epiphenomena", nor either as something that must, in principle, reduce eventually to neurophysiology. The events of inner experience, as emergent properties of brain processes, become themselves explanatory causal constructs in their own right, interacting at their own level with their own laws and dynamics. The whole world of inner experience (the world of the humanities) long rejected by 20th century scientific materialism, thus becomes recognized and included within the domain of science."

"One of the more important things to come out of the split-brain work, as an indirect spin-off, is a revised concept of the nature of consciousness and its fundamental relation to brain processing. The key development here is a switch from prior non-causal, parallelist views to a new causal, or "interactionist" interpretation that ascribes to inner experience an integral causal control role in brain function and behavior. In effect, and without resorting to dualist views, the mental forces and properties of the conscious mind are restored to the brain of objective science from which they had long been excluded on materialist-behaviorist principles."

"Unlike other aspects of cognitive function, emotions have never been readily confinable to one hemisphere. Though generated by lateralized input, the emotional effects tend to spread rapidly to involve both hemispheres, apparently through crossed fiber systems in the undivided brain stem."

"Earlier contentions that the right hemisphere is not even conscious largely gave way by the mid seventies to an intermediate position conceding that the mute hemisphere may be conscious at some lower elemental levels, but claiming that it lacks the higher, reflective, self-conscious kind of inner awareness that is special to the human mind and is needed, so it is said, to qualify the right conscious system as a "self' or "person". Self awareness in particular is reported, on the basis of mirror tests mainly, to be a predominantly human attribute and is rated by developmental as well as by evolutionary standards to be a highly advanced phase of conscious awareness."

"With few exceptions, the bulk of the collected lesion evidence up through the 1950s into the early '60s converged to support the picture of a leading, more highly evolved and intellectual left hemisphere and a relatively retarded right hemisphere that by contrast, in the typical righthander brain, is not only mute and agraphic but also dyslexic, word-deaf and apraxic, and lacking generally in higher cognitive function."

"The new way of thinking, spawned by the cognitive revolution, shows strong promise ... Reversing previous doctrine in science, the new paradigm affirms that the world we live in is driven not solely by mindless physical forces but, more crucially, by subjective human values. Human values become the underlying key to world change."

"The upward thrust of evolution as part of the design becomes something to preserve and revere."

"The grand design of nature perceived broadly in four dimensions, including the forces that move the universe and created man, with special focus on evolution in our own biosphere, is something intrinsically good that it is right to preserve and enhance, and wrong to destroy and degrade."

"It seems important that the social value factor be more generally recognized as a powerful causal agent in its own right and something to be dealt with directly as such. No more critical task can be projected for the 1970s than that of seeking for civilized society a new, elevated set of value guidelines more suited to man's expanded numbers and new powers over nature, a frame of reference for value priorities that will act to secure and conserve our world instead of destroying it."

"The cells and fibers of the brain must carry some kind of individual identification tags, presumably cytochemical in nature, by which they are distinguished one from another almost, in many regions, to the level of the single neurons."

"The centermost processes of the brain with which consciousness is presumably associated are simply not understood. They are so far beyond our comprehension that no one I know of has been able to imagine their nature."

"The time has passed when nations should be allowed to do as they individually wish with regard to global matters, each striving solely in its own interests, with the more powerful now able to destroy all humanity and more. For the common good, we need to frame and abide by a higher system of law and justice, designed with less national, more godlike, perspectives for the preservation and welfare of the biosphere as a whole. The problems of setting up and administering an effective, international force of this kind can hardly be more grave, formidable or insoluble than those we encounter on any alternative course."

"To see a promising solution to a dilemma and then just leave it to questionable development at its own pace without trying to aid its implementation would seem a dereliction."

"It is mutual fear and distrust that mostly generate world tensions and these can be traced in no small measure, like other root causes of worsening world conditions, to different people's conflicting and often intolerant, value-belief differences ... Whereas in the past science did little, if anything, to remedy this situation and in some ways made things worse, our reformed "macro-determinist" science that includes consciousness and subjective values ... provides common universal ethical foundations on which all nations could work to build a World Government or at least a World Security System to help control nuclear developments and other global threats that require international collaboration."

"Futurists and common sense concur that a substantial change, worldwide, in life-style and moral guidelines will soon become an absolute necessity."

"Any model or description that leaves out conscious forces ... is bound to be sadly incomplete and unsatisfactory ... This scheme is one that puts mind back over matter, in a sense, not under or outside or beside it. It is a scheme that idealizes ideas and ideals over physical and chemical interactions, nerve impulse traffic, and DNA. It is a brain model in which conscious mental psychic forces are recognized to be the crowning achievement of some five hundred million years or more of evolution."

"There probably is no more important quest in all science than the attempt to understand those very particular events in evolution by which brains worked out that special trick that has enabled them to add to the cosmic scheme of things: color, sound, pain, pleasure, and all the other facets of mental experience."

"I have never been entirely satisfied with the materialistic or behavioristic thesis that a complete explanation of brain function is possible in purely objective terms with no reference whatever to subjective experience; i.e., that in scientific analysis we can confidently and advantageously disregard the subjective properties of the brain process. I do not mean we should abandon the objective approach or repeat the errors of the earlier introspective era. It is just that I find it difficult to believe that the sensations and other subjective experiences per se serve no function, have no operational value and no place in our working models of the brain."

"The objective psychologist, hoping to get at the physiological side of behavior, is apt to plunge immediately into neurology trying to correlate brain activity with modes of experience ... The result in many cases only accentuates the gap between the total experience as studied by the psychologist and neural activity as analyzed by the neurologist."

"What I state as certain is certain for me. It has approved itself as such in my experience. Let others consult their experience, and see how far it tallies with that which is here set forth."

"I believe, indeed, that overemphasis on the purely intellectual attitude, often directed solely to the practical and factual, in our education, has led directly to the impairment of ethical values. I am not thinking so much of the dangers with which technical progress has directly confronted mankind, as of the stifling of mutual human considerations by a "matter-of-fact" habit of thought which has come to lie like a killing frost upon human relations. … The frightful dilemma of the political world situation has much to do with this sin of omission on the part of our civilization. Without "ethical culture," there is no salvation for humanity."

"The radiant future stretches forth its arms toward us, and binds us to be willing servants to its work, willingly to accept those limitations of the individual will which are indispensable in the service of a far-off cause, a service which at the same time disciplines and ennobles the individual himself."