Freeman Dyson Quotes

There is no such thing as a unique scientific vision, any more than there is a unique poetic vision. Science is a mosaic of partial and conflicting visions. But there is one common element in these visions. The common element is rebellion against the restrictions imposed by the locally prevailing culture, Western or Eastern as the case may be. It is no more Western than it is Arab or Indian or Japanese or Chinese. Arabs and Indians and Japanese and Chinese had a big share in the development of modern science. And two thousand years earlier, the beginnings of science were as much Babylonian and Egyptian as Greek. One of the central facts about science is that it pays no attention to East and West and North and South and black and yellow and white. It belongs to everybody who is willing to make the effort to learn it. And what is true of science is true of poetry. ... Poetry and science are gifts given to all of humanity.

There’s very good news from the asteroids. It appears that a large fraction of them, including the big ones, are actually very rich in H₂O. Nobody imagined that. They thought they were just big rocks … It’s easier to get to an asteroid than to Mars, because the gravity is lower and landing is easier. Certainly the asteroids are much more practical, right now. If we start space colonies in, say, the next 20 years, I would put my money on the asteroids.

The ethical standards of scientists must change as the scope of the good and evil caused by science has changed. In the long run, as Haldane and Einstein said, ethical progress is the only cure for the damage done by scientific progress.

Science is not a monolithic body of doctrine. Science is a culture, constantly growing and changing. The science of today has broken out of the molds of classical nineteenth-century science, just as the paintings of Pablo Picasso and Jackson Pollock broke out of the molds of nineteenth century art. Science has as many competing styles as painting or poetry. The diversity of science also finds a parallel in the diversity of religion.

All the books that I have seen about the science and the economics of global warming, including the two books under review, miss the main point. The main point is religious rather than scientific. There is a worldwide secular religion which we may call environmentalism, holding that we are stewards of the earth, that despoiling the planet with waste products of our luxurious living is a sin, and that the path of righteousness is to live as frugally as possible. … Environmentalism has replaced socialism as the leading secular religion.

In my opinion, the black hole is incomparably the most exciting and the most important consequence of general relativity. Black holes are the places in the universe where general relativity is decisive. But Einstein never acknowledged his brainchild. Einstein was not merely skeptical, he was actively hostile to the idea of black holes. He thought that the black hole solution was a blemish to be removed from his theory by a better mathematical formulation, not a consequence to be tested by observation. He never expressed the slightest enthusiasm for black holes, either as a concept or as a physical possibility. Oddly enough, Oppenheimer too in later life was uninterested in black holes, although in retrospect we can say that they were his most important contribution to science. The older Einstein and the older Oppenheimer were blind to the mathematical beauty of black holes, and indifferent to the question whether black boles actually exist.

How did this blindness and this indifference come about?

The more I examine the universe and the details of its architecture, the more evidence I find that the universe in some sense must have known we were coming.

The nonliving universe is as diverse and as dynamic as the living universe, and is also dominated by patterns of organization that are not yet understood.

The principle of maximum diversity says that the laws of nature, and the initial conditions at the beginning of time, are such as to make the universe as interesting as possible. As a result, life is possible but not too easy. Maximum diversity often leads to maximum stress. In the end we survive, but only by the skin of our teeth. This is the confession of faith of a scientific heretic. Perhaps I may claim as evidence for progress in religion the fact that we no longer burn heretics.

The seeds of Tolstoy's gospel of nonviolence fell mostly upon stony soil as they were carried all over the world, and nowhere was the soil stonier than in his native Russia.

Robida in 1883 published cartoon pictures of flat television screens, test-tube babies, bomber airplanes, and chemical warfare. Robida understood, as Verne and Wells did not, that the twentieth would be the century of world wars.

كلما فحصت الكون ودرستُ تفاصيل هندسته, كلما عثرت على دليل بأن الكون كان يعرف بطريقة ما أننا قادمون.

The common root of modern science and Christian theology was Greek philosophy. The historical accident that caused the Christian religion to become heavily theological was the fact that Jesus was born in the Eastern part of the Roman Empire at the time when the prevailing culture was profoundly Greek.

The public has a distorted view of science, because children are taught in school that science is a collection of firmly established truths. In fact, science is not a collection of truths. It is a continuing exploration of mysteries. (New York Review of Books, 2011)

It is a curious paradox that several of the greatest and most creative spirits in science, after achieving important discoveries by following their unfettered imaginations, were in their later years obsessed with reductionist philosophy and as a result became sterile. Hilbert was a prime example of this paradox. Einstein was another. Like Hilbert, Einstein did his great work up to the age of forty without any reductionist bias. His crowning achievement, the general relativistic theory of gravitation, grew out of a deep physical understanding of natural processes. Only at the very end of his ten-year struggle to understand gravitation did he reduce the outcome of his understanding to a finite set of field equations. But like Hilbert, as he grew older he concentrated his attention more and more on the formal properties of his equations, and he lost interest in the wider universe of ideas out of which the equations arose.

His last twenty years were spent in a fruitless search for a set of equations that would unify the whole of physics, without paying attention to the rapidly proliferating experimental discoveries that any unified theory would finally have to explain. I do not need to say more about this tragic and well-known story of Einstein's lonely attempt to reduce physics to a finite set of marks on paper. His attempt failed as dismally as Hilbert's attempt to do the same thing with mathematics. I shall instead discuss another aspect of Einstein's later life, an aspect that has received less attention than his quest for the unified field equations: his extraordinary hostility to the idea of black holes.