True science and true religion are twin sisters, and the separation of either from the other is sure to prove the death of both. Science prospers exactly in proportion as it is religious; and religion flourishes in exact proportion to the scientific depth and firmness of its basis.
It is better to read a little and thoroughly than cram a crude undigested mass into my head, though it be great in quantity.
The question of all questions for humanity, the problem which lies behind all others and is more interesting than any of them, is that of the determination of man's place in nature and his relation to the cosmos.
I take it that the good of mankind means the attainment, by every man, of all the happiness which he can enjoy without diminishing the happiness of his fellow men
Of moral purpose I see no trace in Nature. That is an article of exclusively human manufacture and very much to our credit.
If every man possessed everything he wanted, and no one had the power to interfere with such possession; or if no man desired thatwhich could damage his fellow-man, justice would have no part to play in the universe.
Man's Place in Nature.
[Scientists] have learned to respect nothing but evidence, and to believe that their highest duty lies in submitting to it however it may jar against their inclinations.
Irrationally held truths may be more harmful than reasoned errors.
There is no absurdity in theology so great that you cannot parallel it by a greater absurdity in Nature.
Let us have "sweet girl graduates" by all means. They will be none the less sweet for a little wisdom; and the "golden hair" will not curl less gracefully outside the head by reason of there being brains within.
The ultimate court of appeal is observation and experiment... not authority.
It is given to few to add the store of knowledge, to strike new springs of thought, or to shape new forms of beauty. But so sure as it is that men live not by bread, but by ideas, so sure is it that the future of the world lies in the hands of those who are able to carry the interpretation of nature a step further than their predecessors.
The man who is all morality and intellect, although he may be good and even great, is, after all, only half a man.
It is one of the most saddening things in life that, try as we may, we can never be certain of making people happy, whereas we can almost always be certain of making them unhappy.
Of all the senseless babble I have ever had occasion to read, the demonstrations of these philosophers who undertake to tell us all about the nature of God would be the worst, if they were not surpassed by the still greater absurdities of the philosophers who try to prove that there is no God.
There are savages without God in any proper sense of the word, but none without ghosts.
To a clear eye the smallest fact is a window through which the infinite may be seen.
The great thing in the world is not so much to seek happiness as to earn peace and self-respect.
My fundamental axiom of speculative philosophy is that materialism and spiritualism are opposite poles of the same absurdity-the absurdity of imagining that we know anything about either spirit or matter.
As if to demonstrate, by a striking example, the impossibility of erecting any cerebral barrier between man and the apes, Nature has provided us, in the latter animals, with an almost complete series of gradations from brains little higher than that of a Rodent, to brains little lower than that of Man.
From the dawn of exact knowledge to the present day, observation, experiment, and speculation have gone hand in hand; and, whenever science has halted or strayed from the right path, it has been, either because its votaries have been content with mere unverified or unverifiable speculation (and this is the commonest case, because observation and experiment are hard work, while speculation is amusing); or it has been, because the accumulation of details of observation has for a time excluded speculation.
I do not say think as I think, but think in my way. Fear no shadows, least of all in that great spectre of personal unhappiness which binds half the world to orthodoxy.
It is an error to imagine that evolution signifies a constant tendency to increased perfection. That process undoubtedly involves a constant remodeling of the organism in adaptation to new conditions; but it depends on the nature of those conditions whether the direction of the modifications effected shall be upward or downward.
My experience of the world is that things left to themselves don't get right.
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