And after we returned to the savannahs and abandoned the trees, did we long for those great graceful leaps and ecstatic moments of weightlessness in the shafts of sunlight of the forest roof?
Many statements about God are confidently made by theologians on grounds that today at least sound specious. Thomas Aquinas claimed to prove that God cannot make another God, or commit suicide, or make a man without a soul, or even make a triangle whose interior angles do not equal 180 degrees. But Bolyai and Lobachevsky were able to accomplish this last feat (on a curved surface) in the nineteenth century, and they were not even approximately gods.
The Big Bang is our modern scientific creation myth. It comes from the same human need to solve the cosmological riddle [Where did the universe come from?]
Modern Darwinism makes it abundantly clear that many less ruthless traits, some not always admired by robber barons and Fuhrers - altruism, general intelligence, compassion - may be the key to survival.
Probably a dozen times since their death I've heard my mother or father, in an ordinary conversational tone of voice, call my name. They had called my name often during my life with them ... It doesn't seem strange to me.
We have heard the rationales offered by the nuclear superpowers. We know who speaks for the nations. But who speaks for the human species? Who speaks for Earth?
We humans look rather different from a tree. Without a doubt we perceive the world differently than a tree does. But down deep, at the molecular heart of life, the trees and we are essentially identical.
In a complex universe, in a society undergoing unprecedented change, how can we find the truth if we are not willing to question everything and to give a fair hearing to everything?
Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us.
You're an interesting species, an interesting mix. You're capable of such beautiful dreams and such horrible nightmares. You feel so lost, so cut off, so alone, only you're not. See, in all our searching, the only thing we've found that makes the emptiness bearable is each other.
We've tended in our cosmologies to make things familiar. Despite all our best efforts, we've not been very inventive. In the West, Heaven is placid and fluffy, and Hell is like the inside of a volcano. In many stories, both realms are governed by dominance hierarchies headed by gods or devils. Monotheists talked about the king of kings. In every culture we imagined something like our own political system running the Universe. Few found the similarity suspicious.
In many cultures it is customary to answer that God created the universe out of nothing. But this is mere temporizing. If we wish courageously to pursue the question, we must, of course ask next where God comes from? And if we decide this to be unanswerable, why not save a step and conclude that the universe has always existed?
The neurochemistry of the brain is astonishingly busy, the circuitry of a machine more wonderful than any devised by humans. But there is no evidence that its functioning is due to anything more than the 10(14) neural connections that build an elegant architecture of consciousness.
She had studied the universe all her life, but had overlooked its clearest message: For small creatures such as we the vastness is bearable only through love.
Present global culture is a kind of arrogant newcomer. It arrives on the planetary stage following four and a half billion years of other acts, and after looking about for a few thousand years declares itself in possession of eternal truths. But in a world that is changing as fast as ours, this is a prescription for disaster. No nation, no religion, no economic system, no body of knowledge, is likely to have all the answers for our survival. There must be many social systems that would work far better than any now in existence. In the scientific tradition, our task is to find them.