A Quote by Stephen Jay Gould

Very little comes easily to our poor, benighted species (the first creature, after all, to experiment with the novel evolutionary inventions of self-conscious philosophy and art). Even the most "obvious," "accurate," and "natural" style of thinking or drawing must be regulated by history and won by struggle. Solutions must therefore arise within a social context and record the complex interactions of mind and environment that define the possibility of human improvement.
The gap between the rich and poor is growing among and within most nations. The political and social effects of unequal location of energy and other mineral resources are acute. Population numbers continue to climb. The global environment shows signs of widespread deterioration. Both natural and social environments are increasingly vulnerable to catastrophic disturbances... There may, however, be a cheering challenge in the possibility that out of its struggle with these realities the human race may move a bit nearer to behaving as if it were indeed one family.
I believe in the city as a natural human environment, but we must humanize it. It's art that will re-define public space in the 21st Century. We can make our cities diverse, inspirational places by putting art, dance and performance in all its forms into the matrix of street life.
All human professions, institutions, and activities must be integral with the earth as the primary self-nourishing , self-governing and self-fulfilling community. To integrate our human activities within this context is our way into the future.
Even those who specialize in the history of philosophy often ignore the political and cultural context, and the natural world in which their philosophers were philosophizing. This has consequences both trivial and important. If you systematically read the last fifty years of the major journals in our discipline you would be amazed at the amount of redundancy. Most of this is unacknowledged because most of us know so little about the history of our discipline and even the subfields in which we work.
Within the period of human history we do not know of a single instance of the transformation of one species into another one. It may be claimed that the theory of descent is lacking, therefore, in the most essential feature that it needs to place the theory on a scientific basis, this must be admitted.
Nothing that is worth doing can be achieved in our lifetime; therefore we must be saved by hope. Nothing which is true or beautiful or good makes complete sense in any immediate context of history; therefore we must be saved by faith. Nothing we do, however virtuous, can be accomplished alone; therefore we must be saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as it is from our standpoint. Therefore we must be saved by the final form of love which is forgiveness.
Then another thing, now this is mainly for our interest about Tibet, our struggle. Whole struggle depend on within person. For dangerous. Foolish! Not for this only institution or even not only for Buddhist dogma, but before national sort of right, our right. So therefore this struggle must carried by people themselves.
As we approach each of the great social challenges of our time we must acknowledge that old thinking will not provide the new solutions we need. These solutions will be uncomfortable, hard to sell and risky to execute. But the cost of not doing so is even greater.
I would say the first key concept is that, in terms of technological and communication progress in human history, the Internet is basically the equivalent of electronic telepathy. We can now communicate all the time through our little magic smartphones with people who are anywhere, all the time, constantly learning what they're thinking, talking about, exchanging messages. And this is a new capability even within the context of the Internet.
Often in evolutionary processes a species must adapt to new conditions in order to survive. Today the atomic bomb has altered profoundly the nature of the world as we know it, and the human race consequently finds itself in a new habitat to which it must adapt its thinking.
First, as an owner of the club, you must choose a style of football. After that, you must find the managers that will work with the young players in your team in that style. After that, you must put a manager in the squad with the same mentality.
And indeed nothing but the most determined scepticism, along with a great degree of indolence, can justify this aversion to metaphysics. For if truth be at all within the reach of human capacity, it is certain it must lie very deep and abstruse: and to hope we shall arrive at it without pains, while the greatest geniuses have failed with the utmost pains, must certainly be esteemed sufficiently vain and presumptuous. I pretend to no such advantage in the philosophy I am going to unfold, and would esteem it a strong presumption against it, were it so very easy and obvious.
Where philosophy ends, poetry must commence. There should not be a common point of view, a natural manner of thinking which standsin contrast to art and liberal education, or mere living; that is, one should not conceive of a realm of crudeness beyond the boundaries of education. Every conscious link of an organism should not perceive its limits without a feeling for its unity in relation to the whole. For example, philosophy should not only be contrasted to non-philosophy, but also to poetry.
I'm always conscious of the context, the history, the specific environment of anything that I design and what it is going to be operating within.
The relationship between government and art must necessarily be a delicate one. It would not be appropriate for the government to try to define what is good or what is true or what is beautiful. But government can provide nourishment to the ground within which these ideas spring forth from the seeds of inspiration within the human mind.
By preventing dangerous asteroid strikes, we can save millions of people, or even our entire species. And, as human beings, we can take responsibility for preserving this amazing evolutionary experiment of which we and all life on Earth are a part.
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