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Freeman Dyson

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Both as a scientist and as a religious person, I am accustomed to living with uncertainty. Science is exciting because it is full of unsolved mysteries, and religion is exciting for the same reason. The greatest unsolved mysteries are the mysteries of our existence as conscious beings in a small corner of a vast universe.

Freeman John Dyson (15 December 1923 – 28 February 2020) was an English-born American physicist, mathematician, and futurist, famous for his work in quantum mechanics, nuclear weapons design and policy, and the search for extraterrestrial intelligence. He was the winner of the Templeton Prize in the year 2000.

Quotes

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Dick Feynman told me about his "sum over histories" of quantum mechanics... I said to him, "You're crazy." But he wasn't.
The laws of nature are constructed in such a way as to make the universe as interesting as possible.
  • The whole point of science is that most of it is uncertain. That's why science is exciting--because we don't know. Science is all about things we don't understand. The public, of course, imagines science is just a set of facts. But it's not. Science is a process of exploring, which is always partial. We explore, and we find out things that we understand. We find out things we thought we understood were wrong. That's how it makes progress. (2014 interview)
  • The public has a distorted view of science, because children are taught in school that science is a collection of firmly established truths. In fact, science is not a collection of truths. It is a continuing exploration of mysteries. (New York Review of Books, 2011)
  • It has been generally believed that only the complex numbers could legitimately be used as the ground field in discussing quantum-mechanical operators. Over the complex field, Frobenius' theorem is of course not valid; the only division algebra over the complex field is formed by the complex numbers themselves. However, Frobenius' theorem is relevant precisely because the appropriate ground field for much of quantum mechanics is real rather than complex.
  • I am acutely aware of the fact that the marriage between mathematics and physics, which was so enormously fruitful in past centuries, has recently ended in divorce.
    • Missed Opportunities (1972)
  • Thirty-one years ago [1948], Dick Feynman told me about his "sum over histories" version of quantum mechanics. "The electron does anything it likes," he said. "It just goes in any direction at any speed, forward or backward in time, however it likes, and then you add up the amplitudes and it gives you the wave-function." I said to him, "You're crazy." But he wasn't.
    • Address of March 1979 in Some Strangeness in the Proportion: A Centennial Symposium to Celebrate the Achievements of Albert Einstein (1980), the report of the Einstein Centennial Symposium held 4-9 March 1979 at Princeton, New Jersey, edited by Harry Woolf, p. 376; later quoted in Nick Herbert, Quantum Reality: Beyond the New Physics (1985) p. 53
  • I have felt it myself. The glitter of nuclear weapons. It is irresistible if you come to them as a scientist. To feel it's there in your hands, to release this energy that fuels the stars, to let it do your bidding. To perform these miracles, to lift a million tons of rock into the sky. It is something that gives people an illusion of illimitable power, and it is, in some ways, responsible for all our troubles — this, what you might call technical arrogance, that overcomes people when they see what they can do with their minds.
  • As we look out into the Universe and identify the many accidents of physics and astronomy that have worked together to our benefit, it almost seems as if the Universe must in some sense have known that we were coming.
  • The bottom line for mathematicians is that the architecture has to be right. In all the mathematics that I did, the essential point was to find the right architecture. It's like building a bridge. Once the main lines of the structure are right, then the details miraculously fit. The problem is the overall design.
    • "Freeman Dyson: Mathematician, Physicist, and Writer". Interview with Donald J. Albers, The College Mathematics Journal, vol 25, no. 1, (January 1994)
  • Anyone who compares the bibliography with the reprinted papers will notice that mathematics and physics have not been given equal treatment. There is a strong bias in favor of mathematics. The bias arises from the fact that mathematical papers, provided that are correct and not trivial, have permanent value, whereas most papers in physics journals are ephemeral. For this reason, it is customary to publish complete collected works of mathematicians but only selected works of physicists.
  • The laws of nature are constructed in such a way as to make the universe as interesting as possible.
    • Imagined Worlds (1997)
  • In desperation I asked Fermi whether he was not impressed by the agreement between our calculated numbers and his measured numbers. He replied, "How many arbitrary parameters did you use for your calculations?" I thought for a moment about our cut-off procedures and said, "Four." He said, "I remember my friend Johnny von Neumann used to say, with four parameters I can fit an elephant, and with five I can make him wiggle his trunk." With that, the conversation was over.
  • The biggest breakthrough in the next 50 years will be the discovery of extraterrestrial life. We have been searching for it for 50 years and found nothing. That proves life is rarer than we hoped, but does not prove that the universe is lifeless. We are only now developing the tools to make our searches efficient and far-reaching, as optical and radio detection and data processing move forward.
  • My first heresy says that all the fuss about global warming is grossly exaggerated. Here I am opposing the holy brotherhood of climate model experts and the crowd of deluded citizens who believe the numbers predicted by the computer models. Of course, they say, I have no degree in meteorology and I am therefore not qualified to speak. But I have studied the climate models and I know what they can do. The models solve the equations of fluid dynamics, and they do a very good job of describing the fluid motions of the atmosphere and the oceans. They do a very poor job of describing the clouds, the dust, the chemistry and the biology of fields and farms and forests. They do not begin to describe the real world that we live in. The real world is muddy and messy and full of things that we do not yet understand. It is much easier for a scientist to sit in an air-conditioned building and run computer models, than to put on winter clothes and measure what is really happening outside in the swamps and the clouds. That is why the climate model experts end up believing their own models.
  • I believe global warming is grossly exaggerated as a problem. It's a real problem, but it's nothing like as serious as people are led to believe. The idea that global warming is the most important problem facing the world is total nonsense and is doing a lot of harm. It distracts people's attention from much more serious problems.
  • All the books that I have seen about the science and the economics of global warming, including the two books under review, miss the main point. The main point is religious rather than scientific. There is a worldwide secular religion which we may call environmentalism, holding that we are stewards of the earth, that despoiling the planet with waste products of our luxurious living is a sin, and that the path of righteousness is to live as frugally as possible. … Environmentalism has replaced socialism as the leading secular religion.
    • The New York Review of Books (12 June 2008)
  • There’s very good news from the asteroids. It appears that a large fraction of them, including the big ones, are actually very rich in H2O. Nobody imagined that. They thought they were just big rocks … It’s easier to get to an asteroid than to Mars, because the gravity is lower and landing is easier. Certainly the asteroids are much more practical, right now. If we start space colonies in, say, the next 20 years, I would put my money on the asteroids.
  • There is an enormous variety of things that we never dreamed of, like... black holes, pulsars, quasars, all these unbelievably active goings-on in the universe... [I]n Aristotle's time the universe... was supposed to be quiescent, it was supposed to be perfect and peaceful, and nothing ever happened in the celestial sphere; and that remained true... throughout all of the revolutions... It remained the general view of astronomers... through Copernicus, and Galileo, and Newton, and everybody else... until just the last 30 years, and now we know it's not like that at all. In fact the universe is full of violent events, and fantastic strong gravitational fields, and collapsed objects, and huge outpourings of energy. ...The things we understand least are the quasars... the most violent and... energetic objects in the universe, and they're totally... mysterious... and... they're rather frequent; and nobody ever dreamed that they existed... [E]ven after they were found it took a long time before people took them seriously. Nature's imagination is always richer than ours.
    • "Freeman Dyson: In praise of diversity" (Aug 30, 2016) VPRO, A Glorious Accident (5 of 7) 1:19:19.

Disturbing the Universe (1979)

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There is a great satisfaction in building good tools for other people to use.
  • There is a great satisfaction in building good tools for other people to use.
  • If we had a reliable way to label our toys good and bad, it would be easy to regulate technology wisely. But we can rarely see far enough ahead to know which road leads to damnation. Whoever concerns himself with big technology, either to push it forward or to stop it, is gambling in human lives.
  • It is characteristic of all deep human problems that they are not to be approached without some humor and some bewilderment.
  • A good cause can become bad if we fight for it with means that are indiscriminately murderous. A bad cause can become good if enough people fight for it in a spirit of comradeship and self-sacrifice. In the end it is how you fight, as much as why you fight, that makes your cause good or bad.
  • A good scientist is a person with original ideas. A good engineer is a person who makes a design that works with as few original ideas as possible. There are no prima donnas in engineering.

Infinite in All Directions (1988)

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Without discipline there can be no greatness. Without diversity there can be no freedom. Greatness for the enterprise, freedom for the individual — these are the two themes, contrasting but not incompatible, that make up the history of science and the history of religion.
Infinite in All Directions : Gifford Lectures Given at Aberdeen, Scotland April--November 1985 (1988)
An awareness of our smallness may help to redeem us from the arrogance which is the besetting sin of the scientists.
Scientifically speaking, a butterfly is at least as mysterious as a superstring.
What philosophical conclusions should we draw from the abstract style of the superstring theory?
Like many other crucially important technologies, hay emerged anonymously during the so-called Dark Ages.
  • Science and religion are two human enterprises sharing many features. They share these features also with other enterprises such as art, literature and music. The most salient features of all these enterprises are discipline and diversity. Discipline to submerge the individual fantasy in a greater whole. Diversity to give scope to the infinite variety of human souls and temperaments. Without discipline there can be no greatness. Without diversity there can be no freedom. Greatness for the enterprise, freedom for the individual — these are the two themes, contrasting but not incompatible, that make up the history of science and the history of religion.
    • Ch. 1 : In Praise of Diversity
  • An awareness of our smallness may help to redeem us from the arrogance which is the besetting sin of the scientists.
    • Ch. 1 : In Praise of Diversity
  • Science is not a monolithic body of doctrine. Science is a culture, constantly growing and changing. The science of today has broken out of the molds of classical nineteenth-century science, just as the paintings of Pablo Picasso and Jackson Pollock broke out of the molds of nineteenth century art. Science has as many competing styles as painting or poetry. The diversity of science also finds a parallel in the diversity of religion.
    • Ch. 1 : In Praise of Diversity
  • There is no easy solution to the conflict between fundamentalist Christian dogma and the facts of biological evolution. I am not saying that the conflict could have been altogether avoided. I am saying only that the conflict was made more bitter and more damaging, both to religion and to science, by the dogmatic and self-righteousness of scientists. What was needed was a little more human charity, a little more willingness to listen rather than to lay down the law, a little more humility. Scientists stand in need of these Christian virtues just as much as preachers do.
    • Ch. 1 : In Praise of Diversity
  • Scientifically speaking, a butterfly is at least as mysterious as a superstring. When something ceases to be mysterious it ceases to be of absorbing interest to scientists. Almost all things scientists think and dream about are mysterious.
    • Ch. 2 : Butterflies and Superstrings, p. 14
  • Euclid... gave his famous definition of a point: "A point is that which has no parts, or which has no magnitude." …A point has no existence by itself. It exists only as a part of the pattern of relationships which constitute the geometry of Euclid. This is what one means when one says that a point is a mathematical abstraction. The question, What is a point? has no satisfactory answer. Euclid's definition certainly does not answer it. The right way to ask the question is: How does the concept of a point fit into the logical structure of Euclid's geometry? ...It cannot be answered by a definition.
    • Ch. 2 : Butterflies and Superstrings, p. 17
  • Imagine, if you can, four things that have very different sizes. First, the entire universe. Second, the planet Earth. Third, the nucleus of an atom. Fourth, a superstring. The step in size from each of these things to the next is roughly the same... twenty powers of ten....
    • Ch. 2 : Butterflies and Superstrings, p. 18
  • What philosophical conclusions should we draw from the abstract style of the superstring theory? We might conclude, as Sir James Jeans concluded long ago, that the Great Architect of the Universe now begins to appear as a Pure Mathematician, and that if we work hard enough at mathematics we shall be able to read his mind. Or we might conclude that our pursuit of abstractions is leading us far away from those parts of the creation which are most interesting from a human point of view. It is too early yet to come to conclusions.
    • Ch. 2 : Butterflies and Superstrings, p. 18
  • Fifty years ago Kurt Gödel... proved that the world of pure mathematics is inexhaustible. … I hope that the notion of a final statement of the laws of physics will prove as illusory as the notion of a formal decision process for all mathematics. If it should turn out that the whole of physical reality can be described by a finite set of equations, I would be disappointed, I would feel that the Creator had been uncharacteristically lacking in imagination.
    • Ch. 2 : Butterflies and Superstrings, pp. 22–23
  • We must be careful not to discourage our twelve-year-olds by making them waste the best years of their lives preparing for examinations.
    • Ch. 3 : Manchester and Athens
  • Charles Hartshorne... informed me that my theological standpoint is Socinian. ...If I remember correctly what Hartshorne said, the main tenant ...is that God is neither omniscient nor omnipotent. He learns and grows as the universe unfolds. ...I merely find ...[this doctrine] congenial, and consistent with common sense. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond our comprehension. ...either a world-soul or a collection of world-souls. We are the chief inlets of God on this planet at... present... We may later grow with him as he grows, or we may be left behind. If... left behind, it is an end. If we keep growing, it is a beginning.
    • Ch. 6 : How Will it All End?
  • The expansion of life, moving out from Earth into its inheritance, is an even greater theme than the expansion of England across the Atlantic. As Hakluyt wrote that there is under our noses the great and ample country of Virginia, I am saying that there is under our noses the territory of nine planets, forty moons, ten thousand asteroids and a trillion comets.
    • Ch. 7 : Roots
  • The technologies which have had the most profound effects on human life are usually simple. A good example of a simple technology with profound historical consequences is hay. Nobody knows who invented hay, the idea of cutting grass in the autumn and storing it in large enough quantities to keep horses and cows alive through the winter. All we know is that the technology of hay was unknown to the Roman Empire but was known to every village of medieval Europe. Like many other crucially important technologies, hay emerged anonymously during the so-called Dark Ages. According to the Hay Theory of History, the invention of hay was the decisive event which moved the center of gravity of urban civilization from the Mediterranean basin to Northern and Western Europe. The Roman Empire did not need hay because in a Mediterranean climate the grass grows well enough in winter for animals to graze. North of the Alps, great cities dependent on horses and oxen for motive power could not exist without hay. So it was hay that allowed populations to grow and civilizations to flourish among the forests of Northern Europe. Hay moved the greatness of Rome to Paris and London, and later to Berlin and Moscow and New York.
    • Ch. 8 : Quick Is Beautiful, p. 135.
  • Human beings are so constituted that we take for granted the fact that a direct awareness of our past selves is preserved... We take for granted the durability of the individual self. ...But ...the preservation of memories ...is as great an exercise in magic as the transfer of memories from the dead to the living. ...How the magic works ...is still a dark mystery. ...When once the technology exists to read and write memories from one mind to another, the age of mental exploration will begin in earnest. ...[W]e will look at nature directly through the eyes of the elephant, the eagle and the whale. We will... feel in our own minds the pride of the peacock and the wrath of the lion. That magic is no greater than the magic that enables me to see the rocking horse through the eyes of the child who rode it sixty years ago.
    • Ch. 17 : Butterflies Again, pp. 289-291

Progress In Religion (2000)

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To me, good works are more important than theology. We all know that religion has been historically, and still is today, a cause of great evil as well as great good in human affairs. … Religion amplifies the good and evil tendencies of individual souls.
I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension.
Progress In Religion : A Talk By Freeman Dyson; his acceptance speech for the Templeton Prize, Washington National Cathedral (9 May 2000)
We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God.
Perhaps I may claim as evidence for progress in religion the fact that we no longer burn heretics.
Our grey technology of machines and computers will not disappear, but green technology will be moving ahead even faster.
I have five minutes left to give you a message to take home. The message is simple. "God forbid that we should give out a dream of our own imagination for a pattern of the world"
I am saying to modern scientists and theologians: don't imagine that our latest ideas about the Big Bang or the human genome have solved the mysteries of the universe or the mysteries of life.
To talk about the end of science is just as foolish as to talk about the end of religion. Science and religion are both still close to their beginnings, with no ends in sight.
The great question for our time is, how to make sure that the continuing scientific revolution brings benefits to everybody rather than widening the gap between rich and poor. To lift up poor countries, and poor people in rich countries, from poverty, to give them a chance of a decent life, technology is not enough. Technology must be guided and driven by ethics if it is to do more than provide new toys for the rich.
  • I am neither a saint nor a theologian. To me, good works are more important than theology. We all know that religion has been historically, and still is today, a cause of great evil as well as great good in human affairs. We have seen terrible wars and terrible persecutions conducted in the name of religion. We have also seen large numbers of people inspired by religion to lives of heroic virtue, bringing education and medical care to the poor, helping to abolish slavery and spread peace among nations. Religion amplifies the good and evil tendencies of individual souls. Religion will always remain a powerful force in the history of our species. To me, the meaning of progress in religion is simply this, that as we move from the past to the future the good works inspired by religion should more and more prevail over the evil.
  • One of the great but less famous heroes of World War Two was Andre Trocme, the Protestant pastor of the village of Le Chambon sur Lignon in France, which sheltered and saved the lives of five thousand Jews under the noses of the Gestapo. Forty years later Pierre Sauvage, one of the Jews who was saved, recorded the story of the village in a magnificent documentary film with the title, "Weapons of the Spirit". The villagers proved that civil disobedience and passive resistance could be effective weapons, even against Hitler. Their religion gave them the courage and the discipline to stand firm. Progress in religion means that, as time goes on, religion more and more takes the side of the victims against the oppressors.
  • Sharing the food is to me more important than arguing about beliefs. Jesus, according to the gospels, thought so too.
  • I am content to be one of the multitude of Christians who do not care much about the doctrine of the Trinity or the historical truth of the gospels. Both as a scientist and as a religious person, I am accustomed to living with uncertainty. Science is exciting because it is full of unsolved mysteries, and religion is exciting for the same reason. The greatest unsolved mysteries are the mysteries of our existence as conscious beings in a small corner of a vast universe.
  • My personal theology is described in the Gifford lectures that I gave at Aberdeen in Scotland in 1985, published under the title, Infinite In All Directions. Here is a brief summary of my thinking. The universe shows evidence of the operations of mind on three levels. The first level is elementary physical processes, as we see them when we study atoms in the laboratory. The second level is our direct human experience of our own consciousness. The third level is the universe as a whole. Atoms in the laboratory are weird stuff, behaving like active agents rather than inert substances. They make unpredictable choices between alternative possibilities according to the laws of quantum mechanics. It appears that mind, as manifested by the capacity to make choices, is to some extent inherent in every atom. The universe as a whole is also weird, with laws of nature that make it hospitable to the growth of mind. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension. God may be either a world-soul or a collection of world-souls. So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God's mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don't say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence.
  • I do not claim any ability to read God's mind. I am sure of only one thing. When we look at the glory of stars and galaxies in the sky and the glory of forests and flowers in the living world around us, it is evident that God loves diversity. Perhaps the universe is constructed according to a principle of maximum diversity.
  • The principle of maximum diversity says that the laws of nature, and the initial conditions at the beginning of time, are such as to make the universe as interesting as possible. As a result, life is possible but not too easy. Maximum diversity often leads to maximum stress. In the end we survive, but only by the skin of our teeth. This is the confession of faith of a scientific heretic. Perhaps I may claim as evidence for progress in religion the fact that we no longer burn heretics.
  • All through our history, we have been changing the world with our technology. Our technology has been of two kinds, green and grey. Green technology is seeds and plants, gardens and vineyards and orchards, domesticated horses and cows and pigs, milk and cheese, leather and wool. Grey technology is bronze and steel, spears and guns, coal and oil and electricity, automobiles and airplanes and rockets, telephones and computers. Civilization began with green technology, with agriculture and animal-breeding, ten thousand years ago. Then, beginning about three thousand years ago, grey technology became dominant, with mining and metallurgy and machinery. For the last five hundred years, grey technology has been racing ahead and has given birth to the modern world of cities and factories and supermarkets.
    The dominance of grey technology is now coming to an end.
  • Our grey technology of machines and computers will not disappear, but green technology will be moving ahead even faster. Green technology can be cleaner, more flexible and less wasteful, than our existing chemical industries. A great variety of manufactured objects could be grown instead of made. Green technology could supply human needs with far less damage to the natural environment. And green technology could be a great equalizer, bringing wealth to the tropical areas of the world which have most of the sunshine, most of the human population, and most of the poverty. I am saying that green technology could do all these good things, bringing wealth to the tropics, bringing economic opportunity to the villages, narrowing the gap between rich and poor. I am not saying that green technology will do all these good things. "Could" is not the same as "will". To make these good things happen, we need not only the new technology but the political and economic conditions that will give people all over the world a chance to use it. To make these things happen, we need a powerful push from ethics. We need a consensus of public opinion around the world that the existing gross inequalities in the distribution of wealth are intolerable. In reaching such a consensus, religions must play an essential role. Neither technology alone nor religion alone is powerful enough to bring social justice to human societies, but technology and religion working together might do the job.
  • The gospel of St. Matthew told of the angry Jesus driving the merchants and money-changers out of the temple, knocking over the tables of the money-changers and spilling their coins on the floor. Jesus was not opposed to capitalism and the profit motive, so long as economic activities were carried on outside the temple. In the parable of the talents, he praises the servant who used his master's money to make a profitable investment, and condemns the servant who was too timid to invest. But he draws a clear line at the temple door. Inside the temple, the ground belongs to God and profit-making must stop.
  • In the time of Jesus and for many centuries afterwards, there was a free market in human bodies. The institution of slavery was based on the legal right of slave-owners to buy and sell their property in a free market. Only in the nineteenth century did the abolitionist movement, with Quakers and other religious believers in the lead, succeed in establishing the principle that the free market does not extend to human bodies. The human body is God's temple and not a commercial commodity. And now in the twenty-first century, for the sake of equity and human brotherhood, we must maintain the principle that the free market does not extend to human genes. Let us hope that we can reach a consensus on this question without fighting another civil war.
  • Like all the new technologies that have arisen from scientific knowledge, biotechnology is a tool that can be used either for good or for evil purposes. The role of ethics is to strengthen the good and avoid the evil.
  • Unfortunately a large number of people in many countries are strongly opposed to green technology, for reasons having little to do with the real dangers. It is important to treat the opponents with respect, to pay attention to their fears, to go gently into the new world of green technology so that neither human dignity nor religious conviction is violated. If we can go gently, we have a good chance of achieving within a hundred years the goals of ecological sustainability and social justice that green technology brings within our reach.
  • I have five minutes left to give you a message to take home. The message is simple. "God forbid that we should give out a dream of our own imagination for a pattern of the world". This was said by Francis Bacon, one of the founding fathers of modern science, almost four hundred years ago. Bacon was the smartest man of his time, with the possible exception of William Shakespeare.
  • I am saying to modern scientists and theologians: don't imagine that our latest ideas about the Big Bang or the human genome have solved the mysteries of the universe or the mysteries of life. Here are Bacon's words again: "The subtlety of nature is greater many times over than the subtlety of the senses and understanding". In the last four hundred years, science has fulfilled many of Bacon's dreams, but it still does not come close to capturing the full subtlety of nature.
  • To talk about the end of science is just as foolish as to talk about the end of religion. Science and religion are both still close to their beginnings, with no ends in sight. Science and religion are both destined to grow and change in the millennia that lie ahead of us, perhaps solving some old mysteries, certainly discovering new mysteries of which we yet have no inkling.
  • After sketching his program for the scientific revolution that he foresaw, Bacon ends his account with a prayer: "Humbly we pray that this mind may be steadfast in us, and that through these our hands, and the hands of others to whom thou shalt give the same spirit, thou wilt vouchsafe to endow the human family with new mercies". That is still a good prayer for all of us as we begin the twenty-first century.
  • Science and religion are two windows that people look through, trying to understand the big universe outside, trying to understand why we are here. The two windows give different views, but they look out at the same universe. Both views are one-sided, neither is complete. Both leave out essential features of the real world. And both are worthy of respect.
  • Trouble arises when either science or religion claims universal jurisdiction, when either religious dogma or scientific dogma claims to be infallible. Religious creationists and scientific materialists are equally dogmatic and insensitive. By their arrogance they bring both science and religion into disrepute. The media exaggerate their numbers and importance. The media rarely mention the fact that the great majority of religious people belong to moderate denominations that treat science with respect, or the fact that the great majority of scientists treat religion with respect so long as religion does not claim jurisdiction over scientific questions.
  • In the little town of Princeton where I live, we have more than twenty churches and at least one synagogue, providing different forms of worship and belief for different kinds of people. They do more than any other organizations in the town to hold the community together. Within this community of people, held together by religious traditions of human brotherhood and sharing of burdens, a smaller community of professional scientists also flourishes.
  • The great question for our time is, how to make sure that the continuing scientific revolution brings benefits to everybody rather than widening the gap between rich and poor. To lift up poor countries, and poor people in rich countries, from poverty, to give them a chance of a decent life, technology is not enough. Technology must be guided and driven by ethics if it is to do more than provide new toys for the rich.
  • Scientists and business leaders who care about social justice should join forces with environmental and religious organizations to give political clout to ethics. Science and religion should work together to abolish the gross inequalities that prevail in the modern world. That is my vision, and it is the same vision that inspired Francis Bacon four hundred years ago, when he prayed that through science God would "endow the human family with new mercies".

The Scientist As Rebel (2006)

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There is no such thing as a unique scientific vision, any more than there is a unique poetic vision. Science is a mosaic of partial and conflicting visions.
The progress of science requires the growth of understanding in both directions, downward from the whole to the parts and upward from the parts to the whole.
  • There is no such thing as a unique scientific vision, any more than there is a unique poetic vision. Science is a mosaic of partial and conflicting visions. But there is one common element in these visions. The common element is rebellion against the restrictions imposed by the locally prevailing culture, Western or Eastern as the case may be. It is no more Western than it is Arab or Indian or Japanese or Chinese. Arabs and Indians and Japanese and Chinese had a big share in the development of modern science. And two thousand years earlier, the beginnings of science were as much Babylonian and Egyptian as Greek. One of the central facts about science is that it pays no attention to East and West and North and South and black and yellow and white. It belongs to everybody who is willing to make the effort to learn it. And what is true of science is true of poetry. ... Poetry and science are gifts given to all of humanity.
    • Part I : Contemporary Issues in Science, Ch. 1 : "The Scientist as Rebel"; this first appeared in New York Review of Books (25 May 1995).
  • The progress of science requires the growth of understanding in both directions, downward from the whole to the parts and upward from the parts to the whole. A reductionist philosophy, arbitrarily proclaiming that the growth of understanding must go only in one direction, makes no scientific sense. Indeed, dogmatic philosophical beliefs of any kind have no place in science.
    • Part I : Contemporary Issues in Science, Ch. 1 : "The Scientist as Rebel"
  • I have to clear away a few popular misconceptions about space as a habitat … It is generally considered that planets are important. Except for Earth, they are not. Mars is waterless, and the others are, for various reasons, basically inhospitable to man. It is generally considered that beyond the sun’s family of planets there is absolute emptiness extending for light-years until you come to another star. In fact, it is likely that the space around the solar system is populated by huge numbers of comets, small worlds a few miles in diameter, rich in water and the other chemicals essential to life.
    • Part IV: Personal and Philosophical Essays, Ch. 24 : "The World, the Flesh, and the Devil" (1972)
  • Over periods of 10,000 years the distinctions between Western and Eastern and African cultures lose all meaning. Over a time span of 100,000 years we are all Africans. And over a time span of 300 million years we are all amphibians, waddling uncertainly out of dried-up ponds onto the alien and hostile land.
  • Progress in science is often built on wrong theories that are later corrected. It is better to be wrong than to be vague.
  • Science as subversion has a long history. ... Davis and Sakharov belong to an old tradition in science that goes all the way back to the rebels Benjamin Franklin and Joseph Priestley in the eighteenth century, to Galileo and Giordano Bruno in the seventeenth and sixteenth. If science ceases to be a rebellion against authority, then it does not deserve the talents of our brightest children. ... We should try to introduce our children to science today as a rebellion against poverty and ugliness and militarism and economic injustice.
  • Gödel's theorem shows conclusively that in pure mathematics reductionism does not work. To decide whether a mathematical statement is true, it is not sufficient to reduce the statement to marks on paper and to study the behavior of the marks. Except in trivial cases, you can decide the truth of a statement only by studying its meaning and its context in the larger world of mathematical ideas.
  • It is a curious paradox that several of the greatest and most creative spirits in science, after achieving important discoveries by following their unfettered imaginations, were in their later years obsessed with reductionist philosophy and as a result became sterile. Hilbert was a prime example of this paradox. Einstein was another.
  • Starting from Einstein's theory of general relativity, Oppenheimer and Snyder found solutions... that described what happens to a massive star when it has exhausted its supplies of nuclear energy. The star collapses gravitationally and disappears from the visible universe, leaving behind only an intense gravitational field to mark its presence. The star remains in a state of permanent free fall, collapsing endlessly inward into the gravitational pit without ever reaching the bottom. ... In my opinion, the black hole is incomparably the most exciting and the most important consequence of general relativity. But Einstein ... was actively hostile to the idea of black holes. ... Oddly enough, Oppenheimer too in later life was uninterested in black holes, although... they were his most important contribution to science. ... Oppenheimer in his later years believed that the only problem worthy of attention of a serious theoretical physicist was the discovery of fundamental equations of physics. Einstein certainly felt the same way.
  • The two great conceptual revolutions of twentieth-century science, the overturning of classical physics by Werner Heisenberg and the overturning of the foundations of mathematics by Kurt Gödel, occurred within six years of each other within the narrow boundaries of German-speaking Europe. ... A study of the historical background of German intellectual life in the 1920s reveals strong links between them. Physicists and mathematicians were exposed simultaneously to external influences that pushed them along parallel paths. ... Two people who came early and strongly under the influence of Spengler's philosophy were the mathematician Hermann Weyl and the physicist Erwin Schrödinger. ... Weyl and Schrödinger agreed with Spengler that the coming revolution would sweep away the principle of physical causality. The erstwhile revolutionaries David Hilbert and Albert Einstein found themselves in the unaccustomed role of defenders of the status quo, Hilbert defending the primacy of formal logic in the foundations of mathematics, Einstein defending the primacy of causality in physics. In the short run, Hilbert and Einstein were defeated and the Spenglerian ideology of revolution triumphed, both in physics and in mathematics. Heisenberg discovered the true limits of causality in atomic processes, and Gödel discovered the limits of formal deduction and proof in mathematics. And, as often happens in the history of intellectual revolutions, the achievement of revolutionary goals destroyed the revolutionary ideology that gave them birth. The visions of Spengler, having served their purpose, rapidly became irrelevant.
  • Black holes are not rare, and they are not an accidental embellishment of our Universe. They are a fundamental driving force of its evolution. They are a dominant source of energy. For every ounce of matter consumed, they yield more than ten times as much energy as the nuclear reactions of fusion and fission that cause our sun to shine and our hydrogen bombs to explode.
  • Rutherford's discovery was the beginning of the science that came to be called nuclear physics. ... The projectiles that he used to explore the nucleus were particles produced in the disintegration of radium ... discovered by Marie Curie in 1898. The particles are helium nuclei that are emitted at high speed when radium atoms decay ... The twenty years between 1909 and 1929 were the era of tabletop nuclear physics. ... Small and simple experiments were sufficient to establish the basic laws of nuclear physics.
  • Rutherford did not pretend to understand quantum mechanics, but he understood that the Gamow formula would give his accelerator a crucial advantage. Even particles accelerated at much lower energies ... would be able to penetrate into nuclei. Rutherford invited Gamow to Cambridge in January 1929 ... [They] became firm friends and Gamow's insight gave Rutherford the impetus to go full steam ahead with the building of his accelerator.
  • Astronomers have so far escaped the extreme specialization that has overtaken physicists. Telescopes are big, but they are not as complicated as accelerators. Observations with a big telescope can be carried out in hours rather than years.
  • Nobody knows what dark matter is. It is another deep mystery waiting to be explored. We know only that it is there, and that it weighs more than the stuff that we can see.
  • When all is said and done, science is about things and theology is about words. Things behave in the same way everywhere, but words do not. ... Theology works in one culture alone. If you have not grown up in Polkinghorne's culture, where words such as "incarnation" and "trinity" have a profound meaning, you cannot share his vision.
  • It is a curious accident of history that the Christian religion became heavily involved with theology. No other religion finds it necessary to formulate elaborately precise statements about the abstract qualities and relationships of gods and humans. ... The idea that God may be approached and understood through intellectual analysis is uniquely Christian.
  • It is probably not an accident that modern science grew explosively in Christian Europe and left the rest of the world behind. A thousand years of theological disputes nurtured the habit of analytical thinking that could also be applied to the analysis of natural phenomena. On the other hand, the close historical relations between theology and science have caused conflicts between science and Christianity that does not exist between science and other religions.
  • It is more difficult for a modern scientist to be a serious Christian, like Polkinghorne, than to be a serious Muslim, like the Nobel Prize-winning physicisit Abdus Salam. Salam happily proclaimed his Muslim faith but did not feel any need to write books about it. For Salam, the idea of a conflict between his faith and his science was ludicrous. Muslim faith has nothing to do with science. But Polkinghorne writes books to prove to himself and to us that his theology and his science can live together harmoniously..
  • The common root of modern science and Christian theology was Greek philosophy. The historical accident that caused the Christian religion to become heavily theological was the fact that Jesus was born in the Eastern part of the Roman Empire at the time when the prevailing culture was profoundly Greek.
  • I had the good luck a few years ago to visit the archeological site of Zippori in Israel ... I could see here displayed the Greek culture that Jesus decisively rejected, the same Greek culture that infiltrated the Christian religion soon after his death and has dominated Christianity ever since.
  • Greene takes it for granted, and here the great majority of physicists agree with him, that the division of physics into separate theories for large and small objects is unacceptable. ... Greene believes that there is an urgent need to find a theory of quantum gravity that applies to large and small objects alike. ... As a conservative, I do not agree that a division of physics into separate theories for large and small is unacceptable. ... The essence of any theory of quantum gravity is that there exists a particle called the graviton ... I looked at various possible ways of detecting gravitons and did not find a single one that worked. Because of the extreme weakness of the gravitational interaction, any putative detector of gravitons has to be extremely massive. If the detector has normal density, most of it is too far from the source of gravitons to be effective, and if it is compressed to a high density around the source it collapses into a black hole. There seems to be a conspiracy of nature to prevent the detector from working.

Quotes about Dyson

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It was beautiful … slowly, he just somehow woke up.
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  • Mr Dyson is absolutely unusual in his ability and accomplishments. I can say without reservation that he is the best I have ever had or observed.
  • When Freeman Dyson, the physicist, greeted John Forbes Nash, Jr. at the Institute for Advanced Study one day in the early 1990s, he hardly expected a response. A mathematics legend in his twenties, Nash had suffered for decades from a devastating mental illness. A mute, ghost-like figure who scrawled mysterious messages on blackboards and occupied himself with numerological calculations, he was known around Princeton only as “the Phantom.” To Dyson’s astonishment, Nash replied. He’d seen Dyson’s daughter, an authority on computers, on the news, he said. “It was beautiful,” recalled Dyson. “Slowly, he just somehow woke up.”
  • Freeman Dyson’s winning the Templeton Prize took many people by surprise, including Dyson... the Templeton Foundation gave its... prize for "progress in religion"... In receiving a million dollars, Dyson may have lost his amateur status as a theologian. ...In Dyson's acceptance speech he sounded the themes... that good works... are better than volumes of theology; that both science and religion... grapple with mysteries; that God and mind... are one and actively present simultaneously at the microscopic level of atoms, at the macroscopic level of human beings, and at the cosmic level of the universe... that green technology... is reexerting its primacy over gray technology... machines and fossil fuels; that the marketing of high-tech and the capitalist system... must be tempered by ethics; that this attention to social justice will... help alleviate human misery and enlarge the global economy; and that we must utilize both... science and religion... Dyson should probably be placed somewhere between a pantheist and a deist whose God is a kind of meta-scientific, collective consciousness.
    • Phillip F. Schewe, Maverick Genius: The Pioneering Oddysey of Freeman Dyson (2013) pp. 259-260.
  • Many people know of the mathematician but not the engineer. Some had read of Dyson the physicist but not Dyson the diplomat. They had read Disturbing the Universe but not Infinite in All Directions. They might have known about Orion and TRIGA but not about Socinus. ...Dyson had not won the... Nobel for... explaining way the infinities... when you get closer and closer to the electron... relying on an artful redefinition of the mass and charge... But he had won ...[the Templeton prize] for explaining the disparities that arise when you use science to explain the whole universe, physical and moral. Dyson's attempt at smoothing over potential conflicts between science and religion had swept the apparent incompatibility not under the carpet but out beyond the edge of the universe.
    • Phillip F. Schewe, Maverick Genius: The Pioneering Oddysey of Freeman Dyson (2013) p. 261.
  • You'll have received an application from Mr Freeman Dyson to come to work with you as a graduate student. I hope that you will accept him. Although he is only 23 he is in my view the best mathematician in England.
  • Freeman’s gift? … It’s cosmic. He is able to see more interconnections between more things than almost anybody. He sees the interrelationships, whether it’s in some microscopic physical process or in a big complicated machine like Orion. He has been, from the time he was in his teens, capable of understanding essentially anything that he’s interested in. He’s the most intelligent person I know.
  • Man occupies a special place in the Cartesian scheme. He alone is endowed with mind. Descartes believed that animals did not possess one, that they were simply extremely complicated automatons. Other thinkers have rejected this point of view and proposed to endow all matter in the universe — living or inanimate — with consciousness. This "panpsychism" has been promoted by, among others, Teilhard de Chardin and, more recently by the British-American physicist Freeman Dyson, who holds that mind is present in every particle of matter.
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