Quotes of All Topics . Occasions . Authors
The main Business of Natural Philosophy is to argue from Phænomena without feigning Hypotheses, and to deduce Causes from Effects till we come to the very first Cause, which certainly is not mechanical; and not only to unfold the Mechanism of the World, but chiefly to resolve these, and to such like Questions.
The same law takes place in a system, consisting of many bodies, as in one single body, with regard to their persevering in their state of motion or of rest. For the progressive motion, whether of one single body or of a whole system of bodies, is always to be estimated from the motion of the center of gravity.
Now the smallest Particles of Matter may cohere by the strongest Attractions, and compose bigger Particles of weaker Virture.... There are therefore Agents in Nature able to make the Particles of Bodies stick together by very strong Attraction. And it is the Business of experimental Philosophy to find them out.
In experimental philosophy, we are to look upon propositions inferred by general induction from phenomena as accurately or very nearly true, notwithstanding any contrary hypotheses that may be imagined, till such time as other phenomena occur by which they may either be made more accurate or liable to exceptions.
Thus this Earth resembles a great animall or rather an inanimate vegetable, draws in aethereal breath for its dayly refreshment and vitall ferment and transpires again grosses exhalations. And, according to the condition of all other things living, ought to have its time of beginning, youth, old age and perishing.
It is the perfection of God's works that they are all done with the greatest simplicity. He is the God of order and not of confusion. And therefore as they would understand the frame of the world must endeavor to reduce their knowledge to all possible simplicity, so must it be in seeking to understand these visions.
The monarchy of the Greeks for want of an heir was broken into several kingdoms; four of which, seated to the four winds of heaven, were very eminent. For Ptolemy reigned over Egypt, Lybia and Ethiopia ; Antigonus over Syria and the lesser Asia; Lysimachus over Thrace ; and Cassander over Macedon, Greece and Epirus .
Just as the system of the sun, planets and comets is put in motion by the forces of gravity, and its parts persist in their motions, so the smaller systems of bodies also seem to be set in motion by other forces and their particles to be variously moved in relation to each other and, especially, by the electric force.
Are not gross bodies and light convertible into one another; and may not bodies receive much of their activity from the particles of light which enter into their composition? The changing of bodies into light, and light into bodies, is very conformable to the course of Nature, which seems delighted with transmutations.
He rules all things, not as the world soul but as the lord of all. And because of his dominion he is called Lord God Pantokrator". For “god" is a relative word and has reference to servants, and godhood is the lordship of God, not over his own body "as is supposed by those for whom God is the world soul', but over servants.
I have not been able to discover the cause of those properties of gravity from phenomena, and I frame no hypotheses; for whatever is not deduced from the phenomena is to be called a hypothesis, and hypotheses, whether metaphysical or physical, whether of occult qualities or mechanical, have no place in experimental philosophy.
That one body may act upon another at a distance through a vacuum, without the mediation of any thing else, by and through which their action and force may be conveyed from one to another, is to me so great an absurdity, that I believe no man, who has in philosophical matters a compentent faculty of thinking, can ever fall into it.
How came the bodies of animals to be contrived with so much art, and for what ends were their several parts? Was the eye contrived without skill in Opticks, and the ear without knowledge of sounds?...and these things being rightly dispatch’d, does it not appear from phænomena that there is a Being incorporeal, living, intelligent...?
The same thing is to be understood of all bodies, revolved in any orbits. They all endeavour to recede from the centres of their orbits, and were it not for the opposition of a contrary force which restrains them to and detains them in their orbits, which I therefore call Centripetal, would fly off in right lines with a uniform motion.
A Vulgar Mechanick can practice what he has been taught or seen done, but if he is in an error he knows not how to find it out and correct it, and if you put him out of his road he is at a stand. Whereas he that is able to reason nimbly and judiciously about figure, force, and motion, is never at rest till he gets over every rub. (from a letter dated 25 May, 1694)
Did blind chance know that there was light and what was its refraction, and fit the eyes of all creatures after the most curious manner to make use of it? These and other suchlike considerations, always have, and always will prevail with mankind, to believe that there is a Being who made all things, who has all things in his power, and who is therefore to be feared.
No being exists or can exist which is not related to space in some way. God is everywhere, created minds are somewhere, and body is in the space that it occupies; and whatever is neither everywhere nor anywhere does not exist. And hence it follows that space is an effect arising from the first existence of being, because when any being is postulated, space is postulated.
And from true lordship it follows that the true God is living, intelligent, and powerful; from the other perfections, that he is supreme, or supremely perfect. He is eternal and infinite, omnipotent and omniscient; that is, he endures from eternity to eternity; and he is present from infinity to infinity; he rules all things, and he knows all things that happen or can happen.
This thing is but a puny imitation of a much grander system whose laws you know, and I am not able to convince you that this mere toy is without a designer or maker; yet you profess to believe that the great original from which the design is taken has come into being without either designer or maker! Now tell me by what sort of reasoning do you reach such an incongruous conclusion?
All material Things seem to have been composed of the hard and solid Particles ... variously associated with the first Creation by the Counsel of an intelligent Agent. For it became him who created them to set them in order: and if he did so, it is unphilosophical to seek for any other Origin of the World, or to pretend that it might arise out of a Chaos by the mere Laws of Nature.
This most beautiful system of the sun, planets and comets could only proceed from the counsel and dominion of an intelligent and powerful Being. And if the fixed stars are the centres of other like systems, these, being formed by the like wise counsel, must be all subject to the dominion of One; especially since the light of the fixed stars is of the same nature with the light of the sun.
Do not great Bodies conserve their heat the longest, their parts heating one another, and may not great dense and fix'd Bodies, when heated beyond a certain degree, emit Light so copiously, as by the Emission and Re-action of its Light, and the Reflexions and Refractions of its Rays within its Pores to grow still hotter, till it comes to a certain period of heat, such as is that of the Sun?
Thus you may multiply each stone 4 times & no more for they will then become oyles shining in ye dark and fit for magicall uses. You may ferment them with gold and silver, by keeping the stone and metal in fusion together for a day, & then project upon metalls. This is the multiplication of ye stone in vertue. To multiply it in weight ad to it of ye first Gold whether philosophic or vulgar.
I do not define time, space, place, and motion, as being well known to all. Only I must observe, that the common people conceive those quantities under no other notions but from the relation they bear to sensible objects. And thence arise certain prejudices, for the removing of which it will be convenient to distinguish them into absolute and relative, true and apparent, mathematical and common.
In scripture we are told of some trusting in God and others trusting in idols, and that God is our refuge, our strength, our defense. In this sense God is the rock of his people, and false Gods are called the rock of those that trust in them. In the same sense the Gods of the King who shall do according to his will are called Mahuzzims, munitions, fortresses, protectors, guardians, or defenders.
As Attraction is stronger in small Magnets than in great ones in proportion to their Bulk, and Gravity is greater in the Surfaces of small Planets than in those of great ones in proportion to their bulk, and small Bodies are agitated much more by electric attraction than great ones; so the smallness of the Rays of Light may contribute very much to the power of the Agent by which they are refracted.
Absolute, true, and mathematical time, in and of itself and of its own nature, without reference to anything external, flows uniformly and by another name is called duration. Relative, apparent, and common time is any sensible and external measure (precise or imprecise) of duration by means of motion; such as a measure-for example, an hour, a day, a month, a year-is commonly used instead of true time.
The best and safest way of philosophising seems to be, first to enquire diligently into the properties of things, and to establish those properties by experiences [experiments] and then to proceed slowly to hypotheses for the explanation of them. For hypotheses should be employed only in explaining the properties of things, but not assumed in determining them; unless so far as they may furnish experiments.
Our present work sets forth mathematical principles of philosophy. For the basic problem of philosophy seems to be to discover the forces of nature from the phenomena of motions and then to demonstrate the other phenomena from these forces. It is to these ends that the general propositions in books 1 and 2 are directed, while in book 3 our explanation of the system of the world illustrates these propositions.
From what has been said it is also evident, that the Whiteness of the Sun's Light is compounded all the Colours wherewith the several sorts of Rays whereof that Light consists, when by their several Refrangibilities they are separated from one another, do tinge Paper or any other white Body whereon they fall. For those Colours ... are unchangeable, and whenever all those Rays with those their Colours are mix'd again, they reproduce the same white Light as before.
As in Mathematicks, so in Natural Philosophy, the Investigation of difficult Things by the Method of Analysis, ought ever to precede the Method of Composition. This Analysis consists in making Experiments and Observations, and in drawing general Conclusions from them by Induction, and admitting of no Objections against the Conclusions, but such as are taken from Experiments, or other certain Truths. For Hypotheses are not to be regarded in experimental Philosophy.
Atheism is so senseless & odious to mankind that it never had many professors. Can it be by accident that all birds beasts & men have their right side & left side alike shaped (except in their bowels) & just two eyes & no more on either side the face & just two ears on either side the head & a nose with two holes & no more between the eyes & one mouth under the nose & either two fore legs or two wings or two arms on the shoulders & two legs on the hips one on either side & no more?
Doth not this Æthereal Medium in passing out of Water, Glass, Crystal, and other compact and dense Bodies into empty Spaces, grow denser and denser by degrees, and by that means refract the Rays of Light not in a point, but by bending them gradually in curve Lines? And doth not the gradual condensation of this Medium extend to some distance from the Bodies, and thereby cause the Inflexions of the Rays of Light, which pass by the edges of dense Bodies, at some distance from the Bodies?
A Heavenly Master governs all the world as Sovereign of the universe. We are astonished at Him by reason of His perfection, we honor Him and fall down before Him because of His unlimited power. From blind physical necessity, which is always and everywhere the same, no variety adhering to time and place could evolve, and all variety of created objects which represent order and life in the universe could happen only by the willful reasoning of its original Creator, Whom I call the Lord God.
What is there in places empty of matter? and Whence is it that the sun and planets gravitate toward one another without dense matter between them? Whence is it that Nature doth nothing in vain? and Whence arises all that order and beauty which we see in the world? To what end are comets? and Whence is it that planets move all one and the same way in orbs concentrick, while comets move all manner of ways in orbs very excentrick? and What hinders the fixed stars from falling upon one another?
This Excellent Mathematician having given us, in the Transactions of February last, an account of the cause, which induced him to think upon Reflecting Telescopes, instead of Refracting ones, hath thereupon presented the curious world with an Essay of what may be performed by such Telescopes; by which it is found, that Telescopical Tubes may be considerably shortened without prejudice to their magnifiying effect. On his invention of the catadioptrical telescope, as he communicated to the Royal Society.
. . . Newton was an unquestioning believer in an all-wise creator of the universe, and in his own inability - like the boy on the seashore - to fathom the entire ocean in all its depths. He therefore believed that there were not only many things in heaven beyond his philosophy, but plenty on earth as well, and he made it his business to understand for himself what the majority of intelligent men of his time accepted without dispute (to them it was as natural as common sense) - the traditional account of the creation.
It is indeed a matter of great difficulty to discover, and effectually to distinguish, the true motions of particular bodies from the apparent; because the parts of that immovable space, in which those motions are performed, do by no means come under the observation of our senses. Yet the thing is not altogether desperate; for we have some arguments to guide us, partly from the apparent motions, which are the differences of the true motions; partly from the forces, which are the causes and effects of the true motions.
What the Latins have done in this text (1 John v, 7) the Greeks have done to Paul (1 Tim. iii, 16). They now read, "Great is the mystery of godliness; God manifest in the flesh"; whereas all the churches for the first four or five hundred years, and the authors of all the ancient versions, Jerome as well as the rest, read, "Great is the mystery of godliness, which was manifest in the flesh." Our English version makes it yet a little stronger. It reads, "Great is the mystery of godliness: God was manifest in the flesh."
It seems probable to me that God, in the beginning, formed matter in solid, massy, hard, impenetrable, moveable particles, of such sizes and figures, and with such other properties, and in such proportions to space, as most conduced to the end for which He formed them; and that these primitive particles, being solids, are incomparably harder than any porous bodies compounded of them, even so very hard as never to wear or break in pieces; no ordinary power being able to divide what God had made one in the first creation.
Our design, not respecting arts, but philosophy, and our subject, not manual, but natural powers, we consider chiefly those things which relate to gravity, levity, elastic force, the resistance of fluids, and the like forces, whether attractive or impulsive; and therefore we offer this work as mathematical principles of philosophy; for all the difficulty of philosophy seems to consist in this from the phenomena of motions to investigate the forces of nature, and then from these forces to demonstrate the other phenomena.
Henceforward the Christian Churches having a form of godliness, but denying the power thereof, came into the hands of the Encratites: and the Heathens, who in the fourth century came over in great numbers to the Christians, embraced more readily this sort of Christianity, as having a greater affinity with their old superstitions, than that of the sincere Christians; who by the lamps of the seven Churches of Asia, and not by the lamps of the Monasteries, had illuminated the Church Catholic during the three first centuries.
[1.] And first I suppose that there is diffused through all places an aethereal substance capable of contraction & dilatation, strongly elastick, & in a word, much like air in all respects, but far more subtile. 2. I suppose this aether pervades all gross bodies, but yet so as to stand rarer in their pores then in free spaces, & so much ye rarer as their pores are less ... 3. I suppose ye rarer aether within bodies & ye denser without them, not to be terminated in a mathematical superficies, but to grow gradually into one another.
The folly of Interpreters has been, to foretell times and things by this Prophecy, as if God designed to make them Prophets. By this rashness they have not only exposed themselves, but brought the Prophecy also into contempt. The design of God was much otherwise. He gave this and the Prophecies of the Old Testament, not to gratify mens curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own Providence, not the Interpreters, be then manifested thereby to the world.
The daily disappearance and the subsequent rise of the sun appeared to many of the ancients as a true resurrection; thus, while the east came to be regarded as the source of light and warmth, happiness and glory, the west was associated with darkness and chill, decay and death. This led to the custom of burying the dead so as to face the east when they rose again, and of building temples and shrines with an opening toward the east. To effect this, Vitruvius, two thousand years ago, gave precise rules, which are still followed by Christian architects.
Thus far I have explained the phenomena of the heavens and of our sea by the force of gravity, but I have not yet assigned a cause to gravity. Indeed, this force arises from some cause that penetrates as far as the centers of the sun and planets without any diminution of its power to act, and that acts not in proportion to the quantity of the surfaces of the particles on which it acts (as mechanical causes are wont to do) but in proportion to the quantity of solid matter, and whose action is extended everywhere to immense distances, always decreasing as the squares of the distances.
Do not several sorts of Rays make Vibrations of several bignesses, which according to their bigness excite Sensations of several Colours, much after the manner that the Vibrations of the Air, according to their several bignesses excite Sensations of several Sounds? And particularly do not the most refrangible Rays excite the shortest Vibrations for making a Sensation of deep violet, the least refrangible the largest form making a Sensation of deep red, and several intermediate sorts of Rays, Vibrations of several intermediate bignesses to make Sensations of several intemediate Colours?