If we are honest—and scientists have to be—we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can’t for the life of me see how the postulate of an Almighty God helps us in any way. What I do see is that this assumption leads to such unproductive questions as why God allows so much misery and injustice, the exploitation of the poor by the rich and all the other horrors He might have prevented. If religion is still being taught, it is by no means because its ideas still convince us, but simply because some of us want to keep the lower classes quiet. Quiet people are much easier to govern than clamorous and dissatisfied ones. They are also much easier to exploit. Religion is a kind of opium that allows a nation to lull itself into wishful dreams and so forget the injustices that are being perpetrated against the people. Hence the close alliance between those two great political forces, the State and the Church. Both need the illusion that a kindly God rewards—in heaven if not on earth—all those who have not risen up against injustice, who have done their duty quietly and uncomplainingly. That is precisely why the honest assertion that God is a mere product of the human imagination is branded as the worst of all mortal sins.

Paul Dirac (Physics and Beyond: Encounters and Conversations)

The Feynman Problem-Solving Algorithm:
1. Write down the problem
2. Think very hard
3. Write down the answer

Murray Gell-Man

I don’t know anything, but I do know that everything is interesting if you go into it deeply enough.

Richard Feynman (The Pleasure of Finding Things Out)

The scientist has a lot of experience with ignorance and doubt and uncertainty, and this experience is of very great importance, I think. When a scientist doesn’t know the answer to a problem, he is ignorant. When he has a hunch as to what the result is, he is uncertain. And when he is pretty damn sure of what the result is going to be, he is still in some doubt. We have found it of paramount importance that in order to progress, we must recognize our ignorance and leave room for doubt. Scientific knowledge is a body of statements of varying degrees of certainty — some most unsure, some nearly sure, but none absolutely certain. Now, we scientists are used to this, and we take it for granted that it is perfectly consistent to be unsure, that it is possible to live and not know. But I don’t know whether everyone realizes this is true. Our freedom to doubt was born out of a struggle against authority in the early days of science. It was a very deep and strong struggle: permit us to question — to doubt — to not be sure. I think that it is important that we do not forget this struggle and thus perhaps lose what we have gained.

Richard Feynman (“The Value of Science,” address to the National Academy of Sciences, Autumn 1955)

No Second Troy

WHY should I blame her that she filled my days
With misery, or that she would of late
Have taught to ignorant men most violent ways,
Or hurled the little streets upon the great,
Had they but courage equal to desire?
What could have made her peaceful with a mind
That nobleness made simple as a fire,
With beauty like a tightened bow, a kind
That is not natural in an age like this,
Being high and solitary and most stern?
Why, what could she have done being what she is?
Was there another Troy for her to burn?

W. B. Yeats

The ideal woman which is in every man’s mind is evoked by a word or phrase or the shape of her wrist, her hand. The most beautiful description of a woman is by understatement. Remember, all Tolstoy ever said to describe Anna Karenina was that she was beautiful and could see in the dark like a cat. Every man has a different idea of what’s beautiful, and it’s best to take the gesture, the shadow of the branch, and let the mind create the tree.

William Faulkner (quoted in Reader’s Digest, March 1973)

No te amo como si fueras rosa de sal, topacio
o flecha de claveles que propagan el fuego:
te amo como se aman ciertas cosas oscuras,
secretamente, entre la sombra y el alma.

Te amo como la planta que no florece y lleva
dentro de sí, escondida, la luz de aquellas flores,
y gracias a tu amor vive oscuro en mi cuerpo
el apretado aroma que ascendió de la tierra.

Te amo sin saber cómo, ni cuándo, ni de dónde,
te amo directamente sin problemas ni orgullo:
así te amo porque no sé amar de otra manera,

sino así de este modo en que no soy ni eres,
tan cerca que tu mano sobre mi pecho es mía,
tan cerca que se cierran tus ojos con mi sueño.

I do not love you as if you were a salt rose, or topaz
or the arrow of carnations the fire shoots off.
I love you as certain dark things are to be loved,
in secret, between the shadow and the soul.

I love you as the plant that never blooms
but carries in itself the light of hidden flowers;
thanks to your love a certain solid fragrance,
risen from the earth, lives darkly in my body.

I love you without knowing how, or when, or from where.
I love you straightforwardly, without complexities or pride;
So I love you because I know no other way

than this: where I does not exist, nor you,
so close that your hand on my chest is my hand,
so close that your eyes close as I fall asleep.

Pablo Neruda (Cien Sonetos de Amor: Soneto XVII)

Alcohol is like love,” he said. “The first kiss is magic, the second is intimate, the third is routine. After that you take the girl’s clothes off.

Raymond Chandler (The Long Good-Bye)

But while the blood still throbs through my writing hand, you are still as much part of blessed matter as I am. I am thinking of aurochs and angels, the secret of durable pigments, prophetic sonnets, the refuge of art. And this is the only immortality you and I may share.

Vladimir Nabokov (Lolita)

The whole object of travel is not to set foot on foreign land; it is at last to set foot on one’s own country as a foreign land.

Gilbert K. Chesterton (Tremendous Trifles)