Now, my own suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I have read and heard many attempts at a systematic account of it, from materialism and theosophy to the Christian system or that of Kant, and I have always felt that they were much too simple. I suspect that there are more things in heaven and earth that are dreamed of, or can be dreamed of, in any philosophy. That is the reason why I have no philosophy myself, and must be my excuse for dreaming.

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"The four stages of acceptance:
1. This is worthless nonsense.
2. This is an interesting, but perverse, point of view.
3. This is true, but quite unimportant.
4. I always said so."

(Review of The Truth About Death, in: Journal of Genetics 1963, Vol. 58, p.464)

It seems to me immensely unlikely that mind is a mere by-product of matter. For if my mental processes are determined wholly by the motions of atoms in my brain I have no reason to suppose that my beliefs are true. They may be sound chemically, but that does not make them sound logically. And hence I have no reason for supposing my brain to be composed of atoms.

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My practice as a scientist is atheistic. That is to say, when I set up an experiment I assume that no god, angel or devil is going to interfere with its course; and this assumption has been justified by such success as I have achieved in my professional career. I should therefore be intellectually dishonest if I were not also atheistic in the affairs of the world.

Science affects the average man and woman in two ways already. He or she benefits by its application driving a motor-car or omnibus instead of a horse-drawn vehicle, and being treated for disease by a doctor or surgeon rather than a witch.

The conservative has but little to fear from the man whose reason is the servant of his passions, but let him beware of him in whom reason has become the greatest and most terrible of the passions. These are the wreckers of outworn empires and civilisations, doubters, disintegrators, deicides.