A Quote by Pierre-Simon Laplace

If an event can be produced by a number n of different causes, the probabilities of the existence of these causes, given the event (prises de l'événement), are to each other as the probabilities of the event, given the causes: and the probability of each cause is equal to the probability of the event, given that cause, divided by the sum of all the probabilities of the event, given each of the causes.
By definition, revolutions are not linear, one step at a time, event A leading to event B, and so on. Many causes operate on each other at once. Revolutions shift into place suddenly, like the pattern in a kaleidoscope. They do not so much proceed as crystallize.
I think that the existence of Beethoven is remarkable, but I do not bristle at the suggestion that this event had a low probability given the initial state of the universe.
Probability is expectation founded upon partial knowledge. A perfect acquaintance with all the circumstances affecting the occurrence of an event would change expectation into certainty, and leave nether room nor demand for a theory of probabilities.
The excitement of life is in the numinous experience wherein we are given to each other in that larger celebration of existence in which all things attain their highest expression, for the universe, by definition, is a single gorgeous celebratory event.
One influential philosophical position about the use of probability in science holds that probabilities are objective only if they are based on micro-physics; all other probabilities should be interpreted subjectively, as merely revealing our ignorance about physical details. I have argued against this position, contending that the objectivity of micro-physical probabilities entails the objectivity of macro-probabilities.
We must point out that in what concerns its material the event is not a miracle. What I mean is that what composes an event is always extracted from a situation, always related back to a singular multiplicity, to its state, to the language that is connected to it, etc. In fact, so as not to succumb to an obscurantist theory of creation ex nihilo, we must accept that an event is nothing but a part of a given situation, nothing but a fragment of being.
If I'm doing an event, if it's a charity event, where it's a walk-around event, where I gotta put a thousand small plates out in the course of a four-hour event, I gotta make sure I can do something that I know I can produce, that's going to be consistent and good all night long.
A terrorist, massive, casualty-producing event [will occur] somewhere in the Western world - it may be in the United States of America - that causes our population to question our own Constitution and to begin to militarize our country in order to avoid a repeat of another mass, casualty-producing event.
Reality is not a function of the event as event, but of the relationship of that event to past, and future, events.
I think if I have one message, one thing before I die that most of the world would know, it would be that the event does not determine how to respond to the event. That is a purely personal matter. The way in which we respond will direct and influence the event more than the event itself.
It follows that the word probability, in its mathematical acceptance, has reference to the state of our knowledge of the circumstances under which an event may happen or fail. With the degree of information we possess concerning the circumstances of an event, the reason we have to think that it will occur, or, to use a single term, our expectation of it will vary. Probability is the expectation founded upon partial knowledge.
Don't be a perfectionist, because perfectionists often spend too much time on little differences at the margins at the expense of other big, important things. Be an effective imperfectionist. Solutions that broadly work well (e.g., how people should contact each other in the event of crises) are generally better than highly specialized solutions (e.g., how each person should contact each other in the event of every conceivable crisis).
It is almost always the cover-up rather than the event that causes trouble.
What determines each person's state of happiness or unhappiness is not the event itself, but what the event means to that person.
Rather let us imagine the anima mundi as that particular soul-spark, that seminal image, which offers itself through each thing in its visible form. Then anima mundi indicates the animated possibilities presented by each new event as it is, its sensuous presentation as a face bespeaking its interior image - in short, its availability to imagination, its presence as psychic reality. Not only animals and plants ensouled as in the Romantic vision, but soul is given with each thing, God-given things of nature and man-made things of the street.
The financial crisis that began in the summer of 2007 was an extraordinarily complex event with multiple causes.
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