David Bohm Quotes

There is no reason why an extraphysical general principle is necessarily to be avoided, since such principles could conceivably serve as useful working hypotheses. For the history of scientific research is full of examples in which it was very fruitful indeed to assume that certain objects or elements might be real, long before any procedures were known which would permit them to be observed directly.

Another problem of fragmentation is that thought divides itself from feeling and from the body. Thought is said to be the mind; we have the notion that it is something abstract or spiritual or immaterial. Then there is the body, which is very physical. And we have emotions, which are perhaps somewhere in between. The idea is that they are all different. That is, we think of them as different. And we experience them as different because we think of them as different.

If we all had to do a job together, we would likely find that each one of us would have different opinions and assumptions, and thus we would find it hard to do the job. The temperature could go way up.

One may speculate that perhaps in ancient times, the men who were wise enough to see that the immeasurable is the primary reality were also wise enough to see that measure is insight into a secondary and dependent but nonetheless necessary aspect of reality.

However, as indicated earlier, truth and falsity have actually, like relevance and irrelevance, to be seen from moment to moment, in an act of perception in a very high order.

What I mean by 'thought' is the whole thing — thought, 'felt', the body, the whole society sharing thoughts — it's all one process. It is essential for me not to break that up, because it's all one process; somebody else's thought becomes my thought, and vice versa. Therefore it would be wrong and misleading to break it up into my thought, your thought, my feelings, these feelings, those feelings. I would say that thought makes what is often called in modern language a system. A system means a set of connected things or parts. But the way people commonly use the word nowadays it means something all of whose parts are mutually interdependent — not only for their mutual action, but for their meaning and for their existence. A corporation is organized as a system — it has this department, that department, that department... they don't have any meaning separately; they only can function together. And also the body is a system. Society is a system in some sense. And so on.
Similarly, thought is a system. That system not only includes thought and feelings, but it includes the state of the body; it includes the whole of society — as thought is passing back and forth between people in a process by which thought evolved from ancient times. Thought has been constantly evolving and we can't say when that system began. But with the growth of civilization it has developed a great deal. It was probably very simple thought before civilization, and now it has become very complex and ramified and has much more incoherence than before. Now, I say that this system has a fault in it — a 'systematic fault'. It is not a fault here, there or here, but it is a fault that is all throughout the system. Can you picture that? It is everywhere and nowhere. You may say I see a problem here, so I will bring my thoughts to bear on this problem". But "my" thought is part of the system. It has the same fault as the fault I'm trying to look at, or a similar fault.
Thought is constantly creating problems that way and then trying to solve them. But as it tries to solve them it makes it worse because it doesn’t notice that it's creating them, and the more it thinks, the more problems it creates.

between the ‘left brain’ and the ‘right brain’.) This kind of overall way of thinking is not only a fertile source of new theoretical ideas: it is needed for the human mind to function in a generally harmonious way, which could in turn help to make possible an orderly and stable society.

So the relationship of each moment in the whole to all the others is implied by its total content: the way in which it ‘holds’ all the others enfolded within it.

So what is needed is for man to give attention to his habit of fragmentary thought, to be aware of it, and thus bring it to an end. Man’s approach to reality may then be whole, and so the response will be whole.

...if somebody sees a different meaning to society or to life, that will change society. Every revolution has come from somebody seeing a different meaning in human society.

In the dialogue people should talk directly to one another, one to one, across the circle. Then the time would come, if we got to know each other a bit and could trust each other, when you could speak very directly to the whole group, or to anybody in it.

...the attempt to deal with social problems by force is incoherent, because the problems all arise in thought. And violence will never solve the problem in thought.

The essential activity of science consists of thought, which arises in creative perception and is expressed through play. This gives rise to a process in which thought unfolds into provisional knowledge which then moves outward into action and returns as fresh perception and knowledge. This process leads to a continuous adaptation of knowledge which undergoes constant growth, transformation, and extension. Knowledge is therefore not something rigid and fixed that accumulates indefinitely in a steady way but is a continual process of change. Its growth is closer to that of an organism than a data bank.

It is especially important to consider this question today, for fragmentation is now very widespread, not only throughout society, but also in each individual; and this is leading to a kind of general confusion of the mind, which creates an endless series of problems and interferes with our clarity of perception so seriously as to prevent us from being able to solve most of them.

We propose instead that the basic element be a moment which, like the moment of consciousness, cannot be precisely related to measurements of space and time, but rather covers a somewhat vaguely defined region which is extended in space and has duration in time.