The rise of the natural sciences is credited with a demonstrable, ever-quickening increase in human knowledge and power; shortly before the modern age European mankind knew less than Archimedes in the third century B.C., while the first fifty years of our century have witnessed more important discoveries than all the centuries of recorded history together. Yet the same phenomenon is blamed with equal right for the hardly less demonstrable increase in human despair or the specifically modern nihilism which has spread to ever larger sections of the population, their most significant aspect perhaps being that they no longer spare the scientists themselves, whose well-founded optimism could still, in the nineteenth century, stand up against the equally justifiable pessimism of thinkers and poets. The modern astrophysical world view, which began with Galileo, and its challenge to the adequacy of the senses to reveal reality, have left us a universe of whose qualities we know no more than the way they affect our measuring instruments, and — in the words of Eddington — "the former have as much resemblance to the latter as a telephone number has to a subscriber." Instead of objective qualities, in other words, we find instruments, and instead of nature or the universe — in the words of Heisenberg — man encounters only himself.
[The German physicist Werner Heisenberg has expressed this thought in a number of recent publications. For instance: "Wenn man versucht, von der Situation in der modernen Naturwissenschaft ausgehend, sich zu den in Bewegung geratenen Fundamenten vorzutasten, so hat man den Eindruck, ... dass zum erstenmal im Laufe der Geschichte der Mensch auf dieser Erde nur noch sich selbst gegenübersteht ... , daß wir gewissermassen immer nur uns selbst begegnen" (Das Naturbild der heutigen Pkysik , pp. 17-18). Heisenberg's point is that the observed object has no existence independent of the observing subject: "Durch die Art der Beobachtung wird entschieden, welche Züge der Natur bestimmt werden und welche wir durch unsere Beobachtungen verwischen" (Wandlungen in den Grundlagen der Naturwissenschaft , p. 67).]"Vita Activa"
A man may imagine things that are false, but he can only understand things that are true, for if the things be false, the apprehension of them is not understanding.
Maybe people will get as sick of Twitter as they once got sick of cigarettes. Twitter's and Facebook's latest models for making money still seem to me like one part pyramid scheme, one part wishful thinking, and one part repugnant panoptical surveillance.
It doesn't matter whether you hate the spies and believe they are corroding democracy, or if you think they are the noble guardians of the state. In both cases the assumption is that the secret agents know more than we do.
But the strange fact is that often when you look into the history of spies what you discover is something very different.
It is not the story of men and women who have a better and deeper understanding of the world than we do. In fact in many cases it is the story of weirdos who have created a completely mad version of the world that they then impose on the rest of us.
A human being is a part of a whole, called by us universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest... a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.
People are going to shit all over your parade sometimes, and sometimes they’re going to be right. The solution is to not go planning parades through streets somebody else paved without asking them for directions.