Stephen Jay Gould Quotes

Anton Chekhov wrote that “one must not put a loaded rifle on stage if no one is thinking of firing it.” Good drama requires spare and purposive action, sensible linking of potential causes with realized effects. Life is much messier; nothing happens most of the time. Millions of Americans (many hotheaded) own rifles (many loaded), but the great majority, thank God, do not go off most of the time. We spend most of real life waiting for Godot, not charging once more unto the breach.

Our shenanigans, nuclear and otherwise, might easily lead to our own destruction in the foreseeable future. We might take most of the large terrestrial vertebrates with us—a few thousand species at most. We surely cannot extirpate 500,000 species of beetles, though we might make a significant dent. I doubt we could ever substantially touch bacterial diversity. The model organisms cannot be nuked into oblivion, or very much affected by any of our considerable conceivable malfeasances.

Matter is the ground of all existence; mind, spirit, and God as well, are just words that express the wondrous results of neuronal complexity.

The idea of decimation as a lottery converts the new iconography of the Burgess Shale into a radical view about the pathways of life and the nature of history. ... May our poor and improbable species find joy in its new-found fragility and good fortune! Wouldn't anyone with the slightest sense of adventure, or the most weakly flickering respect for intellect, gladly exchange the old cosmic comfort for a look at something so weird and wonderful - yet so real - as *Opabinia*?

We are glorious accidents of an unpredictable process with no drive to complexity, not the expected results of evolutionary principles that yearn to produce a creature capable of understanding the mode of its own necessary construction.

Antiessentialist thinking forces us to view the world differently. We must accept shadings and continua as fundamental. We lose criteria for judgment by comparison to some ideal: short people, retarded people, people of other beliefs, colors, and religions are people of full status.

Our failure to discern a universal good does not record any lack of insight or ingenuity, but merely demonstrates that nature contains no moral messages framed in human terms. Morality is a subject for philosophers, theologians, students of the humanities, indeed for all thinking people. The answers will not be read passively from nature; they do not, and cannot, arise from the data of science. The factual state of the world does not teach us how we, with our powers for good and evil, should alter or preserve it in the most ethical manner.

I did speak extensively — often quite critically — about the reviled work of Richard Goldschmidt, particularly about aspects of his thought that might merit a rehearing. This material has often been confused with punctuated equlibrium by people who miss the crucial issue of scaling, and therefore regard all statements about rapidity at any level as necessarily unitary, and necessarily flowing from punctuated equilibrium. In fact, as the long treatment in Chapter 5 of this book should make clear, my interest in Goldschmidt resides in issues bearing little relationship with punctuated equilibrium, but invested instead in developmental questions that prompted my first book, Ontogeny and Phylogeny. The two subjects, after all, are quite separate, and rooted in different scales of rapidity — hopeful monsters in genuine saltation, and punctuated equilibrium in macroevolutionary punctuation (produced by ordinary allopatric speciation).

All interesting issues in natural history are questions of relative frequency, not single examples. Everything happens once amidst the richness of nature. But when an unanticipated phenomenon occurs again and again—finally turning into an expectation—then theories are overturned.

Geology gave us the immensity of time and taught us how little of it our own species has occupied.

The world is a complex place. In our struggles to simplify and understand, we often identify some bugbear and then make it responsible for all evils.

Good scholars struggle to understand the world in an integral way (pedants bite off tiny bits and worry them to death). These visions of reality […] demand our respect, for they are an intellectual's only birthright. They are often entirely wrong and always flawed in serious ways, but they must be understood honorably and not subjected to mayhem by the excision of patches.

But, as we consider the totality of similarly broad and fundamental aspects of life, we cannot defend division by two as a natural principle of objective order. Indeed, the “stuff” of the universe often strikes our senses as complex and shaded continua, admittedly with faster and slower moments, and bigger and smaller steps, along the way. Nature does not dictate dualities, trinities, quarterings, or any “objective” basis for human taxonomies; most of our chosen schemes, and our designated numbers of categories, record human choices from a cornucopia of possibilities offered by natural variation from place to place, and permitted by the flexibility of our mental capacities. How many seasons (if we wish to divide by seasons at all) does a year contain? How many stages shall we recognize in a human life?

Each worldview was a cultural product, but evolution is true and separate creation is not. […] Worldviews are social constructions, and they channel the search for facts. But facts are found and knowledge progresses, however fitfully. Fact and theory are intertwined, and all great scientists understand the interaction.

I picture several reviewers of my own books as passing a long future lodged between Brutus and Judas in the jaws of Satan.