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the scientists  QUOTES

2 " Something else gets under your skin, keeps you working days and nights at the sacrifice of your sleeping and eating and attention to your family and friends, something beyond the love of puzzle solving. And that other force is the anticipation of understanding something about the world that no one has ever understood before you.Einstein wrote that when he first realized that gravity was equivalent to acceleration -- an idea that would underlie his new theory of gravity -- it was the " happiest thought of my life." On projects of far smaller weight, I have experienced that pleasure of discovering something new. It is an exquisite sensation, a feeling of power, a rush of the blood, a sense of living forever. To be the first vessel to hold this new thing.All of the scientists I've known have at least one more quality in common: they do what they do because they love it, and because they cannot imagine doing anything else. In a sense, this is the real reason a scientist does science. Because the scientist must. Such a compulsion is both blessing and burden. A blessing because the creative life, in any endeavor, is a gift filled with beauty and not given to everyone, a burden because the call is unrelenting and can drown out the rest of life.This mixed blessing and burden must be why the astrophysicist Chandrasekhar continued working until his mid-80's, why a visitor to Einstein's apartment in Bern found the young physicist rocking his infant with one hand while doing mathematical calculations with the other. This mixed blessing and burden must have been the " sweet hell" that Walt Whitman referred to when he realized at a young age that he was destined to be a poet. " Never more," he wrote, " shall I escape. "

6 " If you want to see philosophy in action, pay a visit to a robo-rat laboratory. A robo-rat is a run-ofthe-mill rat with a twist: scientists have implanted electrodes into the sensory and reward areas in the rat’s brain. This enables the scientists to manoeuvre the rat by remote control. After short training sessions, researchers have managed not only to make the rats turn left or right, but also to climb ladders, sniff around garbage piles, and do things that rats normally dislike, such as jumping from great heights. Armies and corporations show keen interest in the robo-rats, hoping they could prove useful in many tasks and situations. For example, robo-rats could help detect survivors trapped under collapsed buildings, locate bombs and booby traps, and map underground tunnels and caves. Animal-welfare activists have voiced concern about the suffering such experiments inflict on the rats. Professor Sanjiv Talwar of the State University of New York, one of the leading robo-rat researchers, has dismissed these concerns, arguing that the rats actually enjoy the experiments. After all, explains Talwar, the rats ‘work for pleasure’ and when the electrodes stimulate the reward centre in their brain, ‘the rat feels Nirvana’.

To the best of our understanding, the rat doesn’t feel that somebody else controls her, and she doesn’t feel that she is being coerced to do something against her will. When Professor Talwar presses the remote control, the rat wants to move to the left, which is why she moves to the left. When the professor presses another switch, the rat wants to climb a ladder, which is why she climbs the ladder. After all, the rat’s desires are nothing but a pattern of firing neurons. What does it matter whether the neurons are firing because they are stimulated by other neurons, or because they are stimulated by transplanted electrodes connected to Professor Talwar’s remote control? If you asked the rat about it, she might well have told you, ‘Sure I have free will! Look, I want to turn left – and I turn left. I want to climb a ladder – and I climb a ladder. Doesn’t that prove that I have free will? "

Yuval Noah Harari , Homo Deus: A History of Tomorrow

14 " Until I was twenty I was sure there was a being who could see everything I did and who didn't like most of it. He seemed to care about minute aspects of my life, like on what day of the week I ate a piece of meat. And yet, he let earthquakes and mudslides take out whole communities, apparently ignoring the saints among them who ate their meat on the assigned days. Eventually, I realized that I didn't believe there was such a being. It didn't seem reasonable. And I assumed that I was an atheist.

As I understood the word, it meant that I was someone who didn't believe in a God; I was without a God. I didn't broadcast this in public because I noticed that people who do believe in a god get upset to hear that others don't. (Why this is so is one of the most pressing of human questions, and I wish a few of the bright people in this conversation would try to answer it through research.)

But, slowly I realized that in the popular mind the word atheist was coming to mean something more - a statement that there couldn't be a God. God was, in this formulation, not possible, and this was something that could be proved. But I had been changed by eleven years of interviewing six or seven hundred scientists around the world on the television program Scientific American Frontiers. And that change was reflected in how I would now identify myself.

The most striking thing about the scientists I met was their complete dedication to evidence. It reminded me of the wonderfully plainspoken words of Richard Feynman who felt it was better not to know than to know something that was wrong. "

Alan Alda

15 " . . . [A] creationist spy named Luther Sunderland snuck into a closed scientific meeting of the Systematics Discussion Group at the American Museum in 1981 with a hidden tape recorder. . . . My friend, the distinguished paleoichthyologist Colin Patterson of the British Museum in London, was talking about pattern cladism and how he had abandoned many of the assumptions about evolution that he had once held, including the recognition of ancestors in the fossil record. He was now only interested in the simplest hypotheses that were easily tested, such as cladograms. But, of course, taken out of context, it sounds as though Colin doubted that evolution had taken place, yet he said nothing of the sort! Colin was speaking in a kind of " shorthand" that makes sense to the scientists who understand the subtleties of the debate, but mean something entirely different when taken out of context. I was at that meeting and was stunned to read afterward about Sunderland's account of what had happened because I remembered Colin's ideas clearly and could not imagine how they could be misinterpreted. For decades afterward, Colin had to explain over and over again what he had meant, and why he did not doubt the fact that evolution had occurred, only that he no longer accepted a lot of the other assumptions about evolution that Neo-Darwinists had made. Unfortunately, Colin died in 1998 while he was still in his scientific prime, unable to continue fighting these misinterpretations of his ideas that continue to be propagated by the creationists. "