A Quote by Seth Lloyd
Instead of having to be a member of the Royal Society to do science, the way you had to be in England in the 17th, 18th, centuries today pretty much anybody who wants to do it can, and the information that they need to do it is there.
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One of the interesting things about the history of poetry in the 16th, 17th, and 18th centuries is that people who read liked getting their information in rhyme just as much as in prose. The genre that we would think of as nonfiction often was written in verse in forms like the Georgic when people thought that one of the tasks of poetry was conveying arguments and information in a pleasant way.
Mercantilism was an insidious economic theory that held Europe in its thrall in the 16th, 17th and 18th centuries.
In the 17th and 18th centuries there was a kind of Protestantism that said, "If you could only get rid of the Bishop, then you'd be a true Christian".
Our ancestors had displayed great strengths in space science. What people like Aryabhata had said centuries ago are being recognised by science today. We are a country which had these capabilities. We need to regain them.
The word crap is actually another word that's very, very old. It was taken over from 17th century England by the pilgrim fathers and Americans were talking about things being crap in the 17th and 18th centuries. What Sir Thomas Crapper – complete coincidence – does is not invent the flushing toilet, as many, many people believe, but was a great promoter for it. He ran a business marketing other people's products and that's why his name was on them. When the American soldiers came over in the First World War, they all thought it was hilarious that it said 'crapper' on them.
I would love to do a period piece - in the 18th or 17th century. To me, it would be such an incredible challenge because of the way people carried themselves. There are so many incredible stories within those centuries - just the language and the way they carried themselves and what they were going through.
Morally, the world is both better and worse than it was. We are worse off than in the middle ages, or the 17th and 18th centuries, in that we have the atomic menace.
Perhaps the most important contribution to science that the Royal Society has made in its three centuries of existence is its early role in publishing Newton's masterful account of his discoveries.
In the 16th and 17th centuries, as many as 60,000 people were executed in Europe as suspected witches. But it would be nice to think that centuries of advances in science and education have made people less prey to phantasms and falsehoods.
In the earliest days, make-up and moralising were intertwined. The 'cosmetic slops and washes' of the 17th and 18th centuries aimed to smooth complexions and revive a woman's 'bloom' - but their critics were never far behind.
In the forty years of the people's republic, some of the worst historical traits were preserved in our people. These included even the common characteristics developed in the economic reality of the time of partitions in the 17th and 18th centuries.
My favourite fellow of the Royal Society is the Reverend Thomas Bayes, an obscure 18th-century Kent clergyman and a brilliant mathematician who devised a complex equation known as the Bayes theorem, which can be used to work out probability distributions. It had no practical application in his lifetime, but today, thanks to computers, is routinely used in the modelling of climate change, astrophysics and stock-market analysis.
Practice design, Not Decoration: Don't just make pretty talking points. Instead, display information in a way that makes complex information clear.
Making two possibilities a reality. Predicting the future of things we all know. Fighting off the diseased programming Of centuries, centuries, centuries, centuries. Science fails to recognise the single most Potent element of human existence. Letting the reigns go to the unfoldings faith, Science has failed our world. Science has failed our mother earth.
About 70% of what I've written about is centered on the clashes and conformities between the emerging life and physical sciences and older metaphysical frameworks in the 17th and 18th centuries. The other 30% consists of one-off essays or researches into other intriguing contemporary topics such as visual experience, aesthetics, social justice issues, and the epistemology of moral knowledge.
Who can deny that much that passes for science and art today destroys the soul instead of uplifting it and instead of evoking the best in us, panders to our basest passions?
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