Lancelot Law Whyte Quotes

Atomism originally stood for iconoclasm, impiety, and atheism, because the Greek atomists conceived a universe under the reign of chance.

In separating consciousness from the material world Plato has to ascribe the formative faculty of the mind to consciousness, whereas the formative processes of the human system are largely unconscious, that is, they operate below the dominant processes of the human hierarchy and only come to attention at special moments. (p. 203)

No scientist has yet provided an acceptable definition of "mind" or "mental" that reveals the character of "unconscious mental processes," and no physicist a lucid definition of "elementary particles" that shows how they can appear or disappear, and why there are so many.

It is widely believed that only those who can master the latest quantum mathematics can understand anything of what is happening. That is not so, provided one takes the long view, for no one can see far ahead. Against a historical background, the layman can understand what is involved, for example, in the fascinating challenge of continuity and discontinuity expressed in the antithesis of field and particle.

The question of the reversibility of natural processes provides the key to a great intellectual struggle which is now behind the complexities of philosophic and scientific thought. The issue can be formulated thus: Is there a real temporal process in nature? Is the passage of irreversible time a necessary element in any view of the structure of nature? Or, alternatively, is the subjective experience of time a mere illusion of the mind which cannot be given objective expression? These are not metaphysical questions that can still be neglected with impunity. For just as Einstein made his advance by analysing conceptions such as simultaneity, which had been thought to be adequately understood for the purposes of experimental science, so the next development of physical theory will probably be made by carrying on the analysis of time from the point at which Einstein left it.

Security is an impostor; little can be achieved while each seeks his own freedom from want, from war, or from fear. The general nature of all fear is the awareness that development is threatened. Fear and its consequences can be eliminated only by action leading to continuous development. Action can bring the assurance of a development which is more welcome than either spiritual or material security. Only through the pursuit of a general development can the species acquire the unity of purpose which may, as one of its secondary consequences, eliminate unemployment and war. In the individual life the same is true: only in unitary development can fear be overcome. Every individual experiences countless shocks from his first breath to his last, and these challenges are necessary to his development. But a unitary tradition can assist the members of each maturing generation to turn these challenges to advantage and to retain their basic integrity. (p. 256)

I consider that Curie's Principle has two major consequences:-
First: It shows that the class of processes which can be isolated for causal representation, not requiring the inference of external causes, is wider than the class of energetically closed systems. One-way processes in which the system loses energy can be isolable, in the sense that they can be given complete representation without taking their environment into account.
Second: It suggests the possibility of a geometrical physics treating 3D spatial relations , i.e., angles or lengths, as primary. Just as statistical mechanics, the theory of crystal symmetry, and Group theory in quantum mechanics, are useful without assumptions about forces, so Curie's principle, with an appropriate model, can determine the path of a one-way process without such assumptions...

Systematic errors of theory can seldom be discovered by direct attack; it is easier to uncover them by studying how and why physical theory took the path it did. That is why a clue to the future can sometimes be found in the past, and this is my reason for studying the history of atomism.

Goethe did not propose a return to the undifferentiated condition of Heraclitus. The development of man lead from undifferentiated unity with nature, through a differentiation achieved by separation, to a new organized unity. But this last state would be different from the first; it must contain within its recovered unity all the differentiated knowledge, all the specialized organs and faculties, of two thousands years of development. (p. 224)

In the religious age, the religious hierarchy wields power; in the political age, the ruler, nobles and commoners; in the economic, the hierarchy of wealth. The development of Europe during the last six centuries has consisted in the progressive shifting of the hierarchy of power from one set of functions to another. (p. 132)

Discontinuity of its linguistic and logical terms is for the conscious analytical intellect psychologically and logically prior to notions of continuity. ...This functional priority... may not have been reflected in the history of the development of reason in all human communities. ...But it is relevant for the West that the Pythagoreans, with their discrete integers and point patterns, came before Euclid, with his continuous metrical geometry, and that physical atomism as a speculative philosophy preceded by some two thousand years the conception of a continuous physical medium with properties of its own.

There is no doubt of the need for an up-to-date, balanced, and comprehensive work on the history of atomism, drawing ideas, mathematics, and experiment together into a single story. When available, it should become required reading for all students of the exact sciences.

A clue to the future must lie in the past... every scientist, and everyone with intellectual curiosity, can learn something useful from a brief study of the history of atomism.

Thought is born of failure. When action satisfies there is no residue to hold the attention; to think is to confess a lack of adjustment which we must stop to consider. Only when the human organism fails to achieve an adequate response to its situation is there material for the process of thought, and the greater the failure the more searching they become. (p. 1)

It is impossible today to escape the need for a general awareness of the phasing of the historical process. In the past great cultures could be created unconsciously, the organic processes forming the new patterns without man's attention being drawn to their wider significance. But the unconscious phase of history is now past. The acceleration of social change which has resulted from the attention paid to specialized techniques can only be controlled by paying attention also to the general formative processes which in earlier times were unconscious. Consciousness of specialized technical methods must be balanced by consciousness of general developing forms. (p. 167)