Charles Babbage Quotes

It has always occurred to my mind that many difficulties touching Miracles might be reconciled, if men would only take the trouble to agree upon the nature of the phenomenon which they call Miracle. That writers do not always mean the same thing when treating of miracles is perfectly clear; because what may appear a miracle to the unlearned is to the better instructed only an effect produced by some unknown law hitherto unobserved. So that the idea of miracle is in some respect dependent upon the opinion of man. Much of this confusion has arisen from the definition of Miracle given in Hume's celebrated Essay, namely, that it is the "violation of a law of nature." Now a miracle is not necessarily a violation of any law of nature, and it involves no physical absurdity. As Brown well observes, "the laws of nature surely are not violated when a new antecedent is followed by a new consequent ; they are violated only when the antecedent, being exactly the same, a different consequent is the result;" so that a miracle has nothing in its nature inconsistent with our belief of the uniformity of nature. All that we see in a miracle is an effect which is new to our observation, and whose cause is concealed. The cause may be beyond the sphere of our observation, and would be thus beyond the familiar sphere of nature; but this does not make the event a violation of any law of nature. The limits of man's observation lie within very narrow boundaries, and it would be arrogance to suppose that the reach of man's power is to form the limits of the natural world. The universe offers daily proof of the existence of power of which we know nothing, but whose mighty agency nevertheless manifestly appears in the most familiar works of creation. And shall we deny the existence of this mighty energy simply because it manifests itself in delegated and feeble subordination to God's omnipotence?

The true value of the Christian religion rests, not upon speculative views of the Creator, which must necessarily be different in each individual, according to the extent of the knowledge of the finite being, who employs his own feeble powers in contemplating the infinite : but it rests upon those doctrines of kindness and benevolence which that religion claims and enforces, not merely in favour of man himself but of every creature susceptible of pain or of happiness.

The first application of this principle [of the division of labor] must have been made in a very early stage of society; for it must soon have been apparent that more comforts and conveniences could be acquired by one man restricting his occupation to the art of making bows, another to that of building houses, a third boats, and so on. This division of labor Into trades was not, however, the result of an opinion that the general riches of the community would be increased by such an arrangement: but it must have arisen from the circumstances, of each individual so employed discovering that he himself could thus make a greater profit of his labour than by pursuing more varied occupations.

It is not uninteresting to observe in society the opinions of its different classes respecting honours conferred on science. Military and naval men, especially the most eminent, feel that genius is limited by no profession, and themselves sympathizing with it, would gladly hail as brothers in the same distinction, the philosopher and the poet. With lawyers the case is reversed ; genius dwells not in their courts : industry and acuteness, monopolised by one absorbing professional subject, exclude larger views; and ribbons not being amongst the honoraria of their own profession, they reprobate their application to science. To this there are, however, some noble exceptions. Amongst the brightest ornaments, of their own profession, men are to be found of larger experience and more extended views than it often produces, who are themselves qualified to have become discoverers in other sciences. It is much to be regretted when such powers are applied to the mere administration, instead of to the reformation, of the laws of their country.

As soon as an Analytical Engine exists, it will necessarily guide the future course of the science. Whenever any result is sought by its aid, the question will then arise — by what course of calculation can these results be arrived at by the machine in the shortest time?

The successful construction of all machinery depends on the perfection of the tools employed; and whoever is a master in the arts of tool-making possesses the key to the construction of all machines... The contrivance and construction of tools must therefore ever stand at the head of the .

It appears to me, that any explanation of the cheapness of manufactured articles, as consequent upon the division of labour, would be incomplete if the following principle were omitted to be stated.

In the course of my inquiries, I met with the work upon the Trinity, by Dr. Samuel Clarke. This I carefully examined, and although very far from being satisfied, I ceased from further inquiry. This change arose probably from my having acquired the much more valuable work of the same author, on the Being and Attributes of God. This I studied, and felt that its doctrine was much more intelligible and satisfactory than that of the former work. I may now state, as the result of a long life spent in studying the works of the Creator, that I am satisfied they afford far more satisfactory and more convincing proofs of the existence of a supreme Being than any evidence transmitted through human testimony can possibly supply.

There are in the Exhibition some beautiful examples of such amongst the productions of other countries as well as of our own. They are made by the united labour of many women. The cost of a piece of lace will consist of:

In the making both of lace and of statues, the to the artists can only be reduced by producing a larger number of them through more extended education. The expense of the raw material is small in both. The expense of labour in lacemaking is very large, and it is perhaps considerable also in sculpture. The discovery of more convenient localities yielding marble, may make some diminution in its cost; and the improved manufacture of thread may slightly reduce the price of lace. A reduction in the price of labour may to a very moderate extent reduce the cost of the raw material of both. But it is evident that any very great reduction is not to be expected.
Let us now contrast this possible reduction with the past history of some industrial art. The plain made at , called patent net, will supply us with a good example. In the year 1813 that lace was sold in the piece at the rate of 218. a-yard. At the present time lace of the same kind, but of a better quality, is sold under the same circumstances at 3d. per yard. Thus, in less than forty years the price of the industrial produce has diminished to one eighty-fourth part of its original price.

We have already mentioned what may, perhaps, appear paradoxical to some of our readers, — that the division of labour can be applied with equal success to mental as to mechanical operations, and that it ensures in both the same economy of time.

Mill, in speaking of Hume's celebrated principle, "that nothing is credible which is contradictory to experience, or at variance with the laws of nature," calls it a very plain and harmless proposition, being, in effect, nothing more than that whatever is contradictory to a complete induction is incredible. Admit the existence of a Deity, and the possibility of a miracle is the natural consequence. No doubt our examination of the evidence which sustains an unusual phenomenon should be most carefully conducted; but we must not measure the credibility or incredibility of an event by the narrow sphere of our own experience, nor forget that there is a Divine energy which overrides what we familiarly call the laws of nature.

Propose to any Englishman any principle, or any instrument, however admirable, and you will observe that the whole effort of the English mind is directed to find a difficulty, a defect, or an impossibility in it. If you speak to him of a machine for peeling a potato, he will pronounce it impossible; if you peel a potato with it before his eyes, he will declare it useless because it will not slice a pineapple. Impart the same principle or show the same machine to an American or to one of our Colonists and you will observe that the whole effort of his mind is to find some new application of the principle, some new use for the instrument.

Errors using inadequate data are much less than those using no data at all.

We must be careful to discriminate between our own incapacity to test truth and the necessary improbability of an event. It is plain that from our ignorance of the remote spheres of God's action we cannot judge of His works removed from our experience; but a fact is not necessarily doubtful because it cannot be reached by our ordinary senses. To recapitulate, we may lay down the following propositions: 1. That there is no real physical distinction between miracles and any other operations of the Divine energy : that we regard them differently is because we are familiar with one order of events and not the other. 2. There is nothing incredible in a miracle, and the credibility of a miraculous event is to be measured only by the evidence which sustains it. And although the extraordinary character of a phenomenon may render the event itself improbable, it does not, therefore, necessarily render it either incredible or untrue.