Steven Weinberg Quotes

This is often the way it is in physics - our mistake is not that we take our theories too seriously, but that we do not take them seriously enough. It is always hard to realize that these numbers and equations we play with at our desks have something to do with the real world. Even worse, there often seems to be a general agreement that certain phenomena are just not fit subjects for respectable theoretical and experimental effort.

[C]reationists [and] other religious enthusiasts [are], in many parts of the world ..., the most dangerous adversaries of science.

If there is no point in the universe that we discover by the methods of science, there is a point that we can give the universe by the way we live, by loving each other, by discovering things about nature, by creating works of art. And that — in a way, although we are not the stars in a cosmic drama, if the only drama we're starring in is one that we are making up as we go along, it is not entirely ignoble that faced with this unloving, impersonal universe we make a little island of warmth and love and science and art for ourselves. That's not an entirely despicable role for us to play.

Though aware that there is nothing in the universe that suggests any purpose for humanity, one way that we can find a purpose is to study the universe by the methods of science, without consoling ourselves with fairy tales about its future, or about our own.

The invisible and the non-existent look very much alike.

One of the great achievements of science has been, if not to make it impossible for intelligent people to be religious, then at least to make it possible for them not to be religious. We should not retreat from this accomplishment.

A theorist today is hardly considered respectable if he or she has not introduced at least one new particle for which there is no experimental evidence.

It was one time when people thought the value of the fine structure constant was important. Now of course it's still important, of course, as a practical matter,but we now know that the value it has is a function, that in any fundamental theory you derive the fine structure constant as a function of all sorts of mass ratios and so on and it's not really that fundamental.

If there is a God that has special plans for humans, then He has taken very great pains to hide His concern for us. To me it would seem impolite if not impious to bother such a God with our prayers.

How then did we come to the "standard model"? And how has it supplanted other theories, like the steady state model? It is a tribute to the essential objectivity of modern astrophysics that this consensus has been brought about, not by shifts in philosophical preference or by the influence of astrophysical mandarins, but by the pressure of empirical data.

Most scientists I know don't care enough about religion even to call themselves atheists.

I'm offended by the kind of smarmy religiosity that's all around us, perhaps more in America than in Europe, and not really that harmful because it's not really that intense or even that serious, but just... you know after a while you get tired of hearing clergymen giving the invocation at various public celebrations and you feel, haven't we outgrown all this? Do we have to listen to this?

This doesn't mean that they commit themselves to the view that this is all there is. Many scientists (including me) think that this is the case, but other scientists are religious, and believe that what is observed in nature is at least in part a result of God's will.

It is positively spooky how the physicist finds the mathematician has been there before him or her.

If there is no solace in the fruits of our research, there is at least some consolation in the research itself. Men and women are not content to comfort themselves with tales of gods and giants, or to confine their thoughts to the daily affairs of life; they also build telescopes and satellites and accelerators and sit at their desks for endless hours working out the meaning of the data they gather.

It appears that anything you say about the way that theory and experiment may interact is likely to be correct, and anything you say about the way that theory and experiment must interact is likely to be wrong.

The universe is an enormous direct product of representations of symmetry groups.

Anything that we scientists can do to weaken the hold of religion, should be done and may, in fact, in the end, be our greatest contribution to civilization.

On balance the moral influence of religion has been awful.

I don't need to argue here that the evil in the world proves that the universe is not designed, but only that there are no signs of benevolence that might have shown the hand of a designer.

The more we refine our understanding of God to make the concept plausible, the more it seems pointless.

If (the antiproton) had not been discovered, the foundations of physics really would have crumbled.

With or without religion, you would have good people doing good things and evil people doing evil things. But for good people to do evil things, that takes religion.

I have a friend — or had a friend, now dead — Abdus Salam, a very devout Muslim, who was trying to bring science into the universities in the Gulf states and he told me that he had a terrible time because, although they were very receptive to technology, they felt that science would be a corrosive to religious belief, and they were worried about it… and damn it, I think they were right. It is corrosive of religious belief, and it’s a good thing too.

It seems a bit unfair to my relatives to be murdered in order to provide an opportunity for free will for Germans, but even putting that aside, how does free will account for cancer? Is it an opportunity of free will for tumors?

They felt that science would be corrosive to religious belief and they were worried about it. Damn it, I think they were right. It is corrosive to religious belief and it's a good thing.

Premature as the question may be, it is hardly possible not to wonder whether we will find any answer to our deepest questions, any signs of the workings of an interested God, in a final theory. I think that we will not.

This is one of the great social functions of science - to free people from superstition

The fact that Newton and Michael Faraday and other scientists of the past were deeply religious shows that religious skepticism is not a prejudice that governed science from the beginning, but a lesson that has been learned through centuries of experience in the study of nature.

I now want to tell three stories about advances in twentieth-century physics. A curious fact emerges in these tales: time and again physicists have been guided by their sense of beauty not only in developing new theories but even in judging the validity of physical theories once they are developed. Simplicity is part of what I mean by beauty, but it is a simplicity of ideas, not simplicity of a mechanical sort that can be measured by counting equations or symbols.

The effort to understand the universe is one of the very few things that lifts human life a little above the level of farce, and gives it some of the grace of tragedy.

It does not matter whether you win or lose, what matters is whether I win or lose!

Nothing in physics seems so hopeful to as the idea that it is possible for a theory to have a high degree of symmetry was hidden from us in everyday life. The physicist's task is to find this deeper symmetry.

It does not help that some politicians and journalists assume the public is interested only in those aspects of science that promise immediate practical applications to technology or medicine.

Its a consequence of the experience of science. As you learn more and more about the universe, you find you can understand more and more without any reference to supernatural intervention, so you lose interest in that possibility. Most scientists I know dont care enough about religion even to call themselves atheists. And that, I think, is one of the great things about science-that it has made it possible for people not to be religious.

My advice is to go for the messes - that's where the action is.

If history is any guide at all, it seems to me to suggest that there is a final theory. In this century we have seen a convergence of the arrows of explanation, like the convergence of meridians toward the North Pole.

In our universe we are tuned into the frequency that corresponds to physical reality. But there are an infinite number of parallel realities coexisting with us in the same room, although we cannot tune into them.

Science doesn't make it impossible to believe in God, it just makes it possible not to believe in God

Quantum field theory, which was born just fifty years ago from the marriage of quantum mechanics with relativity, is a beautiful but not very robust child.

Alas, Islam turned against science in the twelfth century. The most influential figure was the philosopher Abu Hamid al-Ghazzali, who argued in The Incoherence of the Philosophers against the very idea of laws of nature, on the ground that any such laws would put God's hands in chains. According to al-Ghazzali, a piece of cotton placed in a flame does not darken and smoulder because of the heat, but because God wants it to darken and smoulder. After al-Ghazzali, there was no more science worth mentioning in Islamic countries.

It is even harder to realize that this present universe has evolved from an unspeakably unfamiliar early condition, and faces a future extinction of endless cold or intolerable heat. The more the universe seems comprehensible, the more it seems pointless.

Even in the dark times between experimental breakthroughs, there always continues a steady evolution of theoretical ideas, leading almost imperceptibly to changes in previous beliefs.

The more the universe seems comprehensible, the more it also seems pointless.

The whole history of the last thousands of years has been a history of religious persecutions and wars, pogroms, jihads, crusades. I find it all very regrettable, to say the least.

As you learn more and more about the irrelevance of human life to the general mechanism of the universe, the idea of an interested god, becomes increasingly implausible.

Rational argument can be defeated by refusing to argue rationally.

The more comprehensible the universe becomes the more pointless it seems.