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1 " Science and philosophy have for centuries been sustained by unquestioning faith in perception. Perception opens a window on to things. This means that it is directed, quasi-teleologically, towards a *truth in itself* in which the reason underlying all appearances is to be found. The tacit thesis of perception is that at every instant experience can be co-ordinated with that of the previous instant and that of the following, and my perspective with that of other consciousnesses—that all contradictions can be removed, that monadic and intersubjective experience is one unbroken text—that what is now indeterminate for me could become determinate for a more complete knowledge, which is as it were realized in advance in the thing, or rather which is the thing itself. Science has first been merely the sequel or amplification of the process which constitutes perceived things. Just as the thing is the invariant of all sensory fields and of all individual perceptual fields, so the scientific concept is the means of fixing and objectifying phenomena. Science defined a theoretical state of bodies not subject to the action of any force, and *ipso facto* defined force, reconstituting with the aid of these ideal components the processes actually observed. It established statistically the chemical properties of pure bodies, deducing from these those of empirical bodies, and seeming thus to hold the plan of creation or in any case to have found a reason immanent in the world. The notion of geometrical space, indifferent to its contents, that of pure movement which does not by itself affect the properties of the object, provided phenomena with a setting of inert existence in which each event could be related to physical conditions responsible for the changes occurring, and therefore contributed to this freezing of being which appeared to be the task of physics. In thus developing the concept of the thing, scientific knowledge was not aware that it was working on a presupposition. Precisely because perception, in its vital implications and prior to any theoretical thought, is presented as perception of a being, it was not considered necessary for reflection to undertake a genealogy of being, and it was therefore confined to seeking the conditions which make being possible. Even if one took account of the transformations of determinant consciousness, even if it were conceded that the constitution of the object is never completed, there was nothing to add to what science said of it; the natural object remained an ideal unity for us and, in the famous words of Lachelier, a network of general properties. It was no use denying any ontological value to the principles of science and leaving them with only a methodical value, for this reservation made no essential change as far as philosophy was concerned, since the sole conceivable being remained defined by scientific method. The living body, under these circumstances, could not escape the determinations which alone made the object into an object and without which it would have had no place in the system of experience. The value predicates which the reflecting judgment confers upon it had to be sustained, in being, by a foundation of physico-chemical properties. In ordinary experience we find a fittingness and a meaningful relationship between the gesture, the smile and the tone of a speaker. But this reciprocal relationship of expression which presents the human body as the outward manifestation of a certain manner of being-in-the-world, had, for mechanistic physiology, to be resolved into a series of causal relations.”—from_Phenomenology of Perception_. Translated by Colin Smith, pp. 62-64—Artwork by Cristian Boian "
― Maurice Merleau-Ponty
2 " Philosophy [nature] is written in that great book which ever is before our eyes -- I mean the universe -- but we cannot understand it if we do not first learn the language and grasp the symbols in which it is written. The book is written in mathematical language, and the symbols are triangles, circles and other geometrical figures, without whose help it is impossible to comprehend a single word of it; without which one wanders in vain through a dark labyrinth. "
― Galileo Galilei
3 " In the candle's flickering light, the library's thousands of books emerged from the shadows, and for a moment Nicholas could not help admiring them again. During free time he had almost never looked up from the pages he was reading, but now he saw the books anew, from without rather than from within, and was reminded of how beautiful they were simply as objects. The geometrical wonder of them all, each book on its own and all the books together, row upon row, the infinite patterns and possibilities they presented. They were truly lovely. "
― Trenton Lee Stewart , The Extraordinary Education of Nicholas Benedict (The Mysterious Benedict Society, #0)
4 " Then she understood that what she needed was the motion to a purpose, no matter how small or in what form, the sense of an activity going step by step to some chosen end across a span of time. The work of cooking a meal was like a closed circle, completed and gone, leading nowhere. But the work of building a path was a living sum, so that no day was left to die behind her, but each day contained all those that preceded it, each day acquired its immortality on every succeeding tomorrow. A circle, she thought, is the movement proper to physical nature, they say that there's nothing but circular motion in the inanimate universe around us, but the straight line is the badge of man, the straight line of a geometrical abstraction that makes roads, rails and bridges, the straight line that cuts the curving aimlessness of nature by a purposeful motion from a start to an end. The cooking of meals, she thought, is like the feeding of coal to an engine for the sake of a great run, but what would be the imbecile torture of coaling an engine that had no run to make? It is not proper for man's life to be a circle, she thought, or a string of circles dropping off like zeros behind him--man's life must be a straight line of motion from goal to farther goal, each leading to the next and to a single growing sum, like a journey down the track of a railroad, from station to station to--oh, stop it! "
― Ayn Rand , Atlas Shrugged
5 " According to Thoth, because of the placement of the Great Pyramid on the Earth connecting into the Earth's huge geometrical field - specifically the octahedral field of the Earth, which is equivalent to our own fields - and because of the pyramid's mass and the geometries used in it, the white-light energy field spirals upward and becomes extremely strong, stretching all the way out to the center of the galaxy. The dark-light energy comes in from above, spirals through zero point and connects with the center of the Earth. In this way the Great Pyramid connects the center of the Earth to the center of our galaxy. "
― Drunvalo Melchizedek , The Ancient Secret of the Flower of Life: Volume 2
6 " I don’t want my ‘part’ taken! I haven’t ‘got’ a part! I hate the stupid geometrical figures by which people try to understand the emotions of others, imposing hard straight lines - or ‘sides’ as they call them - onto tender curvaceous human beings who have none. "
7 " The differences between religions are reflected very clearly in the different forms of sacred art: compared with Gothic art, above all in its “flamboyant” style, Islamic art is contemplative rather than volitive: it is “intellectual” and not “dramatic”, and it opposes the cold beauty of geometrical design to the mystical heroism of cathedrals. Islam is the perspective of “omnipresence” (“God is everywhere”), which coincides with that of “simultaneity” (“Truth has always been”); it aims at avoiding any “particularization” or “condensation”, any “unique fact” in time and space, although as a religion it necessarily includes an aspect of “unique fact”, without which it would be ineffective or even absurd. In other words Islam aims at what is “everywhere center”, and this is why, symbolically speaking, it replaces the cross with the cube or the woven fabric: it “decentralizes” and “universalizes” to the greatest possible extent, in the realm of art as in that of doctrine; it is opposed to any individualist mode and hence to any “personalist” mysticism. To express ourselves in geometrical terms, we could say that a point which seeks to be unique, and which thus becomes an absolute center, appears to Islam—in art as in theology—as a usurpation of the divine absoluteness and therefore as an “association” (shirk); there is only one single center, God, whence the prohibition against “centralizing” images, especially statues; even the Prophet, the human center of the tradition, has no right to a “Christic uniqueness” and is “decentralized” by the series of other Prophets; the same is true of Islam—or the Koran—which is similarly integrated in a universal “fabric” and a cosmic “rhythm”, having been preceded by other religions—or other “Books”—which it merely restores. The Kaaba, center of the Muslim world, becomes space as soon as one is inside the building: the ritual direction of prayer is then projected toward the four cardinal points.If Christianity is like a central fire, Islam on the contrary resembles a blanket of snow, at once unifying and leveling and having its center everywhere. "
― Frithjof Schuon , Gnosis: Divine Wisdom: A New Translation with Selected Letters
8 " I am conscious that an equal division of property is impracticable. But the consequences of this enormous inequality [in Europe] producing so much misery to the bulk of mankind, legislators cannot invent too many devices for subdividing property,...[One] means of silently lessening the inequality of property is to exempt all from taxation below a certain point, and to tax the higher portions of property in geometrical progression as they rise. "
― Thomas Jefferson
9 " Deep down, it's all baseball, no matter what kind of geometrical shape you play it with. "
― Vernon D. Burns , Gods of the Jungle Planet
10 " The effectiveness of work increases according to geometrical progression if there are no interruptions. "
11 " Population when unchecked increases in a geometrical ratio. Subsistence only increases in an arithmetical ratio. "
12 " Population, when unchecked, goes on doubling itself every 25 years or increases in a geometrical ratio. "