"The product of mental labor--science--always stands far below its value, because the labor-time necessary to reproduce it has no relation at all to the labor-time required for its original production."
"The essence of science is that it is always willing to abandon a given idea, however fundamental it may seem to be, for a better one; the essence of theology is that it holds its truths to be eternal and immutable. To be sure, theology is always yielding a little to the progress of knowledge, and only a Holy Roller in the mountains of Tennessee would dare to preach today what the popes preached in the Thirteenth Century, but this yielding is always done grudgingly, and thus lingers a good while behind the event."
"Science is unflinchingly deterministic, and it has begun to force its determinism into morals. On some shining tomorrow a psychoanalyst may be put into the box to prove that perjury is simply a compulsion neurosis, like beating time with the foot at a concert or counting the lampposts along the highway."
"As our disorderly, competitive technological society is piling up its victims and constantly developing new problems of maladjustment, we must use our scientific knowledge to determine the cause and prevention of suffering rather than putting all our emphasis on its alleviation ..."
"Sometime after the Enlightenment, science and religion came to a gentleman's agreement. Science was for the real world: machines,manufactured things, medicines, guns, moon rockets. Religion was for everything else, the immeasurable: morals, sacraments, poetry, insanity, death, and some residual forms of politics and statesmanship. Religion became, in both senses of the word, immaterial. Science and religion were apples and or anges. So the pact said: render unto apples the things that are Caesar's, and unto oranges the things that are God's. Just as the Maya kept two calendars, one profane and one priestly, so Western science and religion fell into two different conceptions of the universe, two different vocabularies."
"Both poet and painter want to reach the silence behind the language, the silence within the language. Both painter and poet want their work to shine not only in daylight but (by whatever illusionist magic) from within."
"Science gives us the grounds of premises from which religious truths are to be inferred; but it does not set about inferring them,much less does it reach the inference;Mthat is not its province. It brings before us phenomena, and it leaves us, if we will, to call them works of design, wisdom, or benevolence; and further still, if we will, to proceed to confess an Intelligent Creator. We have to take its facts, and to give them a meaning, and to draw our own conclusions from them. First comes Knowledge, then a view, then reasoning, then belief. This is why Science has so little of a religious tendency; deductions have no power of persuasion. The heart is commonly reached, not through the reason, but through the imagination, by means of direct impressions, by the testimony of facts and events, by history, by description. Persons influence us, voices melt us, looks subdue us, deeds inflame us. Many a man will live and die upon a dogma; no man will be a martyr for a conclusion."
"I frame no hypotheses; for whatever is not deduced from the phenomena is to be called a hypothesis; and hypotheses, whether metaphysical or physical, whether of occult qualities or mechanical, have no place in experimental philosophy."
"I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me."
"The scientific observer of the realm of nature is in a sense naturally and inevitably disinterested. At least, nothing in the natural scene can arouse his bias. Furthermore, he stands completely outside of the natural so that his mind, whatever his limitations, approximates pure mind. The observer of the realm of history cannot be disinterested in the same way, for two reasons: first, he must look at history from some locus in history; secondly, he is to a certain degree engaged in its ideological conflicts."