I suppose that the applied mathematician whose theory had just passed one still more stringent test by observation ought not to feel satisfaction, but rather disappointment—"Foiled again! This time I had hoped to find a discordance which would throw light on the points where my model could be improved." ...I own that I have never felt very keenly a disappointment of this kind.
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The story of a theory's failure often strikes readers as sad and unsatisfying. Since science thrives on self-correction, we who practice this most challenging of human arts do not share such a feeling. We may be unhappy if a favored hypothesis loses or chagrined if theories that we proposed prove inadequate. But refutation almost always contains positive lessons that overwhelm disappointment, even when […] no new and comprehensive theory has yet filled the void.
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There is much to be said for being a mathematician. To begin with, he has to be completely honest in his work, not from any superior morality, but because he simply cannot get away with a fake. ... A mathematician's normal day contains hours of close concentration, and leaves him jaded in the evening. ... This is why we tend to relax either on mild nonfiction like biographies, or - to be crude, and to the derision of arts people - on trash. There is, of course, good trash and bad trash. ... Minor depressions will occur, and most of a mathematician's life is spent in frustration, punctuated with rare inspirations. A beginner can't expect quick results; if they are quick they are pretty sure to be poor. ... When one has finished a substantial paper there is commonly a mood in which it seems that there is really nothing in it. Do not worry, later on you will be thinking 'At least I could do something good then.' At the end of a particularly long and exacting work there can be a strange melancholy. This, however, is romantic, and mildly pleasant, like some other melancholies.
The limits of science have always been the source of bitter disappointment when people expected something from science that it was not able to provide. Take the following examples: a man without faith seeking to find in science a substitute for his faith on which to build his life; a man unsatisfied by philosophy seeking an all-embracing universal truth in science; a spiritually shallow person growing aware of his own futility in the course of engaging in the endless reflections imposed by science. In every one of these cases, science begins as an object of blind idolatry and ends up as an object of hatred and
contempt. Disenchantment inevitably follows upon these and similar misconceptions. One question remains: What value can science possibly have when its limitations have become so painfully clear?
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