Frases célebres de Freeman Dyson
Fuente: "Disturbing the Universe" [Perturbación del universo], por Freeman Dyson, 1979, pág. 250
Fuente: "Disturbing the Universe" [Perturbación del universo], por Freeman Dyson, 1979, pág. 251.
Freeman Dyson: Frases en inglés
Fuente: Infinite in All Directions (1988), Ch. 1 : In Praise of Diversity
Contexto: 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.
“The step in size from each of these things to the next is roughly the same… twenty powers of ten….”
Fuente: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 18
Contexto: 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....
“If we start space colonies in, say, the next 20 years, I would put my money on the asteroids.”
As quoted in "The Danger of Cosmic Genius" https://www.theatlantic.com/magazine/archive/2010/12/the-danger-of-cosmic-genius/308306/ by Kenneth Brower, The Atlantic (December 2010)
Contexto: 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.
Progress In Religion (2000)
Contexto: 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.
“It is too early yet to come to conclusions.”
Fuente: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 18
Contexto: 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.
“Science and religion are two human enterprises sharing many features.”
Fuente: Infinite in All Directions (1988), Ch. 1 : In Praise of Diversity
Contexto: 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.
Fuente: Infinite in All Directions (1988), Ch. 1 : In Praise of Diversity
Contexto: 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.
Progress In Religion (2000)
Contexto: 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.
Fuente: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 17
Contexto: 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.
The greatest unsolved mysteries are the mysteries of our existence as conscious beings in a small corner of a vast universe.
Progress In Religion (2000)
As quoted in The Day After Trinity: J. Robert Oppenheimer and the Atomic Bomb (1981), a documentary film directed by Jon Else, written by David Peoples, Janet Peoples, and Jon Else.
Contexto: 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.
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 Scientist As Rebel (2006)
Contexto: 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.
“The technologies which have had the most profound effects on human life are usually simple.”
Fuente: Infinite in All Directions (1988), Ch. 8 : Quick Is Beautiful, p. 135
Contexto: 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.
Progress In Religion (2000)
Contexto: 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.
Progress In Religion (2000)
Contexto: 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.
Progress In Religion (2000)
Contexto: 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 Scientist As Rebel (2006)
Progress In Religion (2000)
The Scientist As Rebel (2006)
Progress In Religion (2000)
The Scientist As Rebel (2006)
Progress In Religion (2000)
Contexto: 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.
The Scientist As Rebel (2006)
The Scientist As Rebel (2006)
Progress In Religion (2000)
The Scientist As Rebel (2006)
With that, the conversation was over.
"A meeting with Enrico Fermi" in Nature 427 (22 January 2004), p. 297 (subscription required) http://dx.doi.org/10.1038/427297a
Fuente: Infinite in All Directions (1988), Ch. 7 : Roots
