Wherever modern Science has exploded a superstitious fable or even a picturesque error, she has replaced it with a grander and even more poetical truth.
The discoveries of modern science do not disagree with the oldest traditions which claim an incredible antiquity for our race.
I am always struck by the fact that human awareness of our place in nature, like so much of modern science, began with the Industrial Revolution.
Interestingly, modern science has estimated that the age of the earth is about 4 billion years. Scholars feel it is uncanny that the Vedic Aryans could have conceived of such a vast span of time over 3,500 years ago that would be similar to the same figure estimated by science today.
Modern science fiction is the only form of literature that consistently considers the nature of the changes that face us.
It becomes evident that when the Life-power awakens its mysterious activity at the beginning of a cycle of manifestation those vibrations which we recognise as sound come into existence before the more rapid pulsations of electricity and light. Thus modern science confirms the ancient occult teaching that sound is the root of physical existence. 'It is out of Sound that every form comes, and it is in Sound that every form lives.
Nine tenths of modern science is in this respect the same: it is the produce of men whom their contemporaries thought dreamers - who were laughed at for caring for what did not concern them - who, as the proverb went, 'walked into a well from looking at the stars' - who were believed to be useless, if anyone could be such.
The unlimited capacity of the plant world to sustain man at his highest is a region as yet unexplored by modern science.
We were essentially torn from the Gaian womb, thrust into the birth canal of history, and expelled sometime around the fall of the Roman Empire into the cold hard world of modern science, existentialism and all the rest of it.
The necessary precondition for the birth of science as we know it is, it would seem, the diffusion through society of the belief that the universe is both rational and contingent. Such a belief is the presupposition of modern science and cannot by any conceivable argument be a product of science. One has to ask: Upon what is this belief founded?
Modern science is predicated on "truths" verified through accurate observation and measurements of physical world phenomena.
Goethe's devil is a cultivated personage and acquainted with the modern sciences; sneers at witchcraft and the black art even while employing them, and doubts most things, nay, half disbelieves even his own existence.
It is the last lesson of modern science, that the highest simplicity of structure is produced, not by few elements, but by the highest complexity.
It is beyond a doubt that during the sixteenth century, and the years immediately preceding and following it, poisoning had been brought to a pitch of perfection which remains unknown to modern chemistry, but which is indisputably proved by history. Italy, the cradle of modern science, was at that time, the inventor and mistress of these secrets, many of which are lost.
Copernicanism and other essential ingredients of modern science survived only because reason was frequently overruled in their past.
For us necessity is not as of old an image without us, with whom we can do warfare; it is a magic web woven through and through us, like that magnetic system of which modern science speaks, penetrating us with a network subtler than our subtlest nerves, yet bearing in it the central forces of the world.
What we must understand is that the industries, processes, and inventions created by modern science can be used either to subjugate or liberate. The choice is up to us.
How is it that hardly any major religion has looked at science and concluded, “This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant?” Instead they say, “No, no, no! My god is a little god, and I want him to stay that way.” A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.
If there is any religion that could respond to the needs of modern science, it would be Buddhism.
The classification of facts and the formation of absolute judgments upon the basis of this classification-judgments independent of the idiosyncrasies of the individual mind-essentially sum up the aim and method of modern science. The scientific man has above all things to strive at self-elimination in his judgments, to provide an argument which is as true for each individual mind as for his own.
[Modern science] passed through a long period of uncertainty and inconclusive experiment, but as the instrumental aids to research improved, and the results of observation accumulated, phantoms of the imagination were exorcised, idols of the cave were shattered, trustworthy materials were obtained for logical treatment, and hypotheses by long and careful trial were converted into theories.
Modern science knows much about such conflicts. We call the mental state that engenders it "ambivalence": a collision between thought and feeling.
How strange it would be if the final theory were to be discovered in our lifetimes! The discovery of the final laws of nature will mark a discontinuity in human intellectual history, the sharpest that has occurred since the beginning of modern science in the seventeenth century. Can we now imagine what that would be like?
We are too prone to make technological instruments the scapegoats for the sins of those who wield them. The products of modern science are not in themselves good or bad; it is the way they are used that determines their value.
Modern science is necessarily a double-edged tool, a tool that cuts both ways. ... There is no doubt that a Zeppelin is a wonderful thing; but that did not prevent it from becoming a horrible thing.
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