A Quote by Erwin Schrodinger
Our mind, by virtue of a certain finite, limited capability, is by no means capable of putting a question to Nature that permits a continuous series of answers. The observations, the individual results of measurements, are the answers of Nature to our discontinuous questioning.
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What we observe is not nature itself but nature exposed to our method of questioning. Our scientific work in physics consists in asking questions about nature in the language that we possess and trying to get an answer from experiment by the means that are at our disposal.
Being religious means asking passionately the question of the meaning of our existence and being willing to receive answers, even if the answers hurt.
Science goes from question to question; big questions, and little, tentative answers. The questions as they age grow ever broader, the answers are seen to be more limited.
But in the end, science does not provide the answers most of us require. Its story of our origins and of our end is, to say the least, unsatisfactory. To the question, "How did it all begin?", science answers, "Probably by an accident." To the question, "How will it all end?", science answers, "Probably by an accident." And to many people, the accidental life is not worth living. Moreover, the science-god has no answer to the question, "Why are we here?" and, to the question, "What moral instructions do you give us?", the science-god maintains silence.
There are situations when all answers and explanations fade. When you fully accept that you do not know, you give up struggling to find answers with the limited thinking mind. That is when the greater intelligence can operate though you. Sometimes surrender means giving up trying to understand and becoming comfortable with not knowing.
Philosophical questions are not by their nature insoluble. They are, indeed, radically different from scientific questions, because they concern the implications and other interrelations of ideas, not the order of physical events; their answers are interpretations instead of factual reports, and their function is to increase not our knowledge of nature, but our understanding of what we know.
The progress of science has always been the result of a close interplay between our concepts of the universe and our observations on nature. The former can only evolve out of the latter and yet the latter is also conditioned greatly by the former. Thus in our exploration of nature, the interplay between our concepts and our observations may sometimes lead to totally unexpected aspects among already familiar phenomena.
As children we were bombarded by competing answers. Church says one thing, school another. Now as adults it's no surprise that if we discuss the nature of it all, we generally spout some combination of the two, depending on our individual inclination and mood.
Our real nature is not our imaginary, limited ego. Our true nature is vast, all-comprehensive, and intangible as empty space.
Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind is also rendered great, and becomes capable of that union with the universe which constitutes its highest good.
The answers we're looking for are all within ourselves, we just need to become better connected, more present - to what we eat, to nature, to our surroundings and to our inner guide.
An infinite question is often destroyed by finite answers.
With the discovery of the Higgs boson, one of the questions has been ticked off the list, but there are many others. We hope that we can find answers or hints for answers to at least some of them. But of course, this is in the hands of nature.
On the one hand, our social nature is our greatest beauty - it means that we have natural empathy and sympathy. But our social nature also means that we may let ourselves be controlled by the judgments of others, precisely because we care so much about our status in community.
We impoverish God in our minds when we say there must be answers to our prayers on the material plane; the biggest answers to our prayers are in the realm of the unseen.
There are Christians who think there were seven actual days, or that creation was over time. They have answers for dinosaurs and things of that nature. And I don't claim to have any of those answers. And I understand people wanting to have discussions about it.
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