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NEVILL MOTT – NOBEL LAUREATE IN PHYSICS
Nobel Prize: Sir Nevill Mott (1905-1996) received the 1977 Nobel Prize in Physics for his research on the magnetic and electrical properties of noncrystalline semiconductors.
Nationality: British
Education: Master’s degree in physics, University of Cambridge, 1930
Occupation: Professor of Physics at the University of Bristol (1933-1954) and the University of Cambridge (1954-1971); President of the International Union of Physics (1951-1957)
1. “I believe in God, who can respond to prayers, to whom we can give trust and without whom life on this earth would be without meaning (a tale told by an idiot). I believe that God has revealed Himself to us in many ways and through many men and women, and that for us here in the West the clearest revelation is through Jesus and those that have followed him.” (Mott, as cited in Nevill Mott: Reminiscences and Appreciations, E.A. Davis – editor, London, Taylor & Francis Ltd, 1998, 329).
2. “The miracles of human history are those in which God has spoken to men. The supreme miracle for Christians is the Resurrection. Something happened to those few men who know Jesus, which led them to believe that Jesus yet lived, with such intensity and conviction that this belief remains the basis of the Christian Church two thousand years later.” (Mott, as cited in Margenau and Varghese, 1997, 68).
3. “God can speak to us and show us how we have to live.
… We can and must ask God which way we ought to go, what we ought to do, how we ought to behave.” (Mott, as cited in Margenau and Varghese, 1997, 66 & 68; and in Templeton 1994).
4. “Science can have a purifying effect on religion, freeing it from beliefs from a pre-scientific age and helping us to a truer conception of God. At the same time, I am far from believing that science will ever give us the answers to all our questions.” (Mott, as cited in Margenau and Varghese, 1997, 65).
5. “In my understanding of God I start with certain firm beliefs. One is that the laws of nature are not broken.
God works, I believe, within natural laws, and, according to natural laws.” (Mott, as cited in Margenau and Varghese, 1997, 66).
6. In 1991 Nevill Mott edited a volume of articles by famous scientists on the significance of religious belief and religion-science interface, entitled Can Scientists Believe? (London, James & James). In his article in this scientific anthology Professor Mott writes that God is absolutely necessary to explain the origin and the essence of human consciousness. Mott claims that the mystery of consciousness can never be explained by science.
“I believe, too, that neither physical science nor psychology can ever ‘explain’ human consciousness.
To me, then, human consciousness lies outside science, and it is here that I seek the relationship between God and man.” (Nevill Mott, Can Scientists Believe?, London, James & James Science Publishers Ltd, 1991, 8).
第二十一章 孔德之容，惟道是從。道之為物，惟恍惟惚。惚兮恍兮，其中有象﹔恍兮 惚兮，其中有物。窈兮冥兮，其中有精﹔其精甚真，其中有信。自今及古 ，其名不去，以閱眾甫。吾何以知眾甫之狀哉？以此。 Chapter 21
The grandest forms of active force From Tao come, their only source. Who can of Tao the nature tell? Our sight it flies, our touch as well. Eluding sight, eluding touch, The forms of things all in it crouch; Eluding touch, eluding sight, There are their semblances, all right. Profound it is, dark and obscure; Things' essences all there endure. Those essences the truth enfold Of what, when seen, shall then be told. Now it is so; 'twas so of old. Its name—what passes not away; So, in their beautiful array, Things form and never know decay.
How know I that it is so with all the beauties of existing things? By this (nature of the Tao).
第二十二章 曲則全，枉則直，窪則盈，敝則新，少則多，多則惑。是以聖人抱一為天 下式。不自見，故明﹔不自是，故彰﹔不自伐，故有功﹔不自矜，故長。 夫唯不爭，故天下莫能與之爭。古之所謂「曲則全」者，豈虛言哉！誠全 而歸之。
Chapter 22
1. The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.
2. Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him.
3. That saying of the ancients that 'the partial becomes complete' was not vainly spoken:—all real completion is comprehended under it.
第二十三章 希言自然。故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久 ，而況于人乎？故從事于道者，同于道﹔德者，同于德﹔失者，同于失。 同于道者，道亦樂得之﹔同于德者，德亦樂得之﹔于失者，失亦樂得之。 信不足焉，有不信焉。
Chapter 23
1. Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man!
2. Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail.
3. Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).
第二十四章 企者不立﹔跨者不行﹔自見者不明﹔自是者不彰﹔自伐者無功﹔自矜者不 長。其在道也，曰：餘食贅形。物或惡之，故有道者不處。
Chapter 24
He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him. Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them.
第二十五章 有物混成，先天地生。寂兮寥兮，獨立而不改，周行而不殆，可以為天地 母。吾不知其名，強字之曰道，強為之名曰大。大曰逝，逝曰遠，遠曰反 。故道大，天大，地大，人亦大。域中有四大，而人居其一焉。人法地， 地法天，天法道，道法自然。
Chapter 25
1. There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things.
2. I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.
3. Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them.
4. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is.
1. 孔子謂季氏，「八佾舞於庭，是可忍也，孰不可忍也？」
Of the Chi having eight rows of dancers in his courtyard, Confucius said, If this is to be borne, what is not to be borne?
2. 三家者以雍徹。子曰：「『相維辟公，天子穆穆』，奚取於三家之堂？」
When the sacrifice was ended, the Three Clans had the Yung hymn sung. The Master said, Princes and dukes assist. Solemn is the Son of heaven; what meaning has this in the courtyard of the Three Clans?
3. 子曰：「人而不仁，如禮何？人而不仁，如樂何？」
The Master said, A man without love, what is courtesy to him? A man without love, what is music to him?
4. 林放問禮之本。子曰：「大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。」
Lin Fang asked what good form is at root. The Master said, A big question! At high-tides, thrift is better than waste; at burials, grief is worth more than nicety.
5. 子曰：「夷狄之有君，不如諸夏之亡也。」
The Master said, Every wild tribe has its lord, whereas the lands of Hsia have none!
6. 季氏旅於泰山，子謂冉有曰：「女弗能救與？」對曰：「不能。」子曰：「嗚呼！曾謂 泰山不如林放乎？」
The Chi sacrificed to Mount T'ai. The Master said to Jan Yu, Canst thou not stop this? He answered, I cannot. Alas! said the Master; dost thou think Mount T'ai less wise than Lin Fang?
7. 子曰：「君子無所爭，必也射乎！揖讓而升，下而飲。其爭也君子。」
The Master said, A gentleman never strives with others. Or must he, perhaps, in shooting? But then, as he bows and makes way in going up or steps down to drink, his strife is that of a gentleman.
8. 子夏問曰：「巧笑倩兮，美目盼兮，素以為絢兮。何謂也？」子曰：「繪事後素。」 曰：「禮後乎？」子曰：「起予者商也！始可與言詩矣。」
Tzu-hsia asked, What is the meaning of: Her cunning smiles, Her dimples light, Her lovely eyes, So clear and bright, All unadorned, The background white. Colouring, said the Master, is second to the plain ground. Then good form is second, said Tzu-hsia. Shang, said the Master, thou hast hit my meaning! Now I can talk of poetry to thee.
9. 子曰：「夏禮，吾能言之，杞不足徵也；殷禮，吾能言之，宋不足徵也。文獻不足故 也。足，則吾能徵之矣。」
The Master said, I can speak of the manners of Hsia; but as proof of them Chi is not enough. I can speak of the manners of Yin; but as proof of them Sung is not enough. This is due to their dearth of books and great men. If there were enough of these, I could use them as proofs.
10. 子曰：「禘自既灌而往者，吾不欲觀之矣。」
The Master said, After the drink offering at the Great Sacrifice, I have no wish to see more.
11. 或問禘之說。子曰：「不知也。知其說者之於天下也，其如示諸斯乎！」指其掌。
One asked the meaning of the Great Sacrifice. The Master said, I do not know. He that knew the meaning would overlook all below heaven as I do this—and he pointed to his palm.
12. 祭如在，祭神如神在。子曰：「吾不與祭，如不祭。」
He worshipped as if those whom he worshipped were before him; he worshipped the spirits as if they were before him. The Master said: For me, to take no part in the sacrifice is the same as not sacrificing.
13. 王孫賈問曰：「與其媚於奧，寧媚於灶，何謂也？」子曰：「不然，獲罪於天，吾所 禱也。」
Wang-sun Chia said, What is the meaning of, It is better to court the hearth-god than the god of the home? Not so, said the Master. A sin against Heaven leaves no room for prayer.
14. 子曰：「周監於二代，郁郁乎文哉！吾從周。」
The Master said, Chou looks back on two lines of kings. How rich, how rich it is in art! I follow Chou.
15. 子入太廟，每事問。或曰：「孰謂鄹人之子知禮乎？入太廟，每事問。」子聞之， 曰：「是禮也。」
On going into the Great Temple the Master asked about everything. One said, Who says that the Tsou man's son knows the rites? On going into the Great Temple he asked about everything. When he heard this, the Master said, Such is the rite.
16. 子曰：「射不主皮，為力不同科，古之道也。」
The Master said, In shooting, the arrow need not go right through the target, for men are not the same in strength. This was the old rule.
17. 子貢欲去告朔之餼羊。子曰：「賜也！爾愛其羊，我愛其禮。」
Tzu-kung wished to do away with the sheep offering at the new moon. The Master said, Thou lovest the sheep, Tz'u: I love the rite.
18. 子曰：「事君盡禮，人以為諂也。」
The Master said: Serve the king with all courtesy, men call it fawning.
19. 定公問：「君使臣，臣事君，如之何？」孔子對曰：「君使臣以禮，臣事君以忠。」
Duke Ting asked how a lord should treat his lieges, and how lieges should serve their lord. Confucius answered, The lord should treat his lieges with courtesy; lieges should serve their lord faithfully.
20. 子曰：「關睢，樂而不淫，哀而不傷。」
The Master said, The poem The Osprey is glad, but not wanton; it is sad, but not morbid.
21. 哀公問社於宰我。宰我對曰：「夏后氏以松，殷人以柏，周人以栗，曰，使民戰 栗。」子聞之，曰：「成事不說，遂事不諫，既往不咎。」
Duke Ai asked Tsai Wo about the earth-altars. Tsai Wo answered, The Emperors of the house of Hsia grew firs round them; the men of Yin grew cypress; the men of Chou grew chestnut, which was to say, Let the people tremble. On hearing this, the Master said, I do not speak of what is ended, chide what is settled, or find fault with what is past.
22. 子曰：「管仲之器小哉。」或曰：「管仲儉乎？」曰：「管氏有三歸，官事不攝， 焉得儉？然則管仲知禮乎？」曰：「邦君樹塞門，管氏亦樹塞門。邦君為兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？」
The Master said, How shallow was Kuan Chung! But, said one, was not Kuan Chung thrifty? The Kuan, said the Master, owned San Kuei, and no one of his household held two posts: was that thrift? At least Kuan Chung knew good form. The Master said, Kings screen their gates with trees; the Kuan, too, had trees to screen his gate. When two kings are carousing, they have a stand for the turned-down cups; the Kuan had a turned-down cup-stand, too! If the Kuan knew good form, who does not know good form?
23. 子語魯大師樂，曰：「樂其可知也：始作，翕如也；從之，純如也，皦如也，繹如 也，以成。」
The Master said to the Great Master of Lu, We can learn how to play music; at first each part in unison; then a swell of harmony, each part distinct, rolling on to the finish.
24. 儀封人請見，曰：「君子之至於斯也，吾未嘗不得見也。」從者見之。出曰：「二三 子何患於喪乎？天下之無道也久矣，天將以夫子為木鐸。」
The warden of Yi asked to see Confucius, saying, No gentleman has ever come here whom I have failed to see. The followers took him in. On leaving he said, My two-three boys, why lament your fall? The Way has long been lost below heaven! Now Heaven shall make the Master into a warning bell.
25. 子謂韶，「盡美矣，又盡善也。」謂武，「盡美矣，未盡善也。」 The Master said of the music of Shao, It is thoroughly beautiful, and thoroughly good, too. Of the music of Wu, he said, It is thoroughly beautiful, but not thoroughly good.
26. 子曰：「居上不寬，為禮不敬，臨喪不哀，吾何以觀之哉？」 The Master said, Rank without beauty; ceremony without reverence; mourning without grief, why should I cast them a glance?
GUGLIELMO MARCONI – NOBEL LAUREATE IN PHYSICS
Nobel Prize: Guglielmo Marconi (1874–1937) received the 1909 Nobel Prize in Physics for his invention of the first successful system of wireless telegraphy. Marconi is the inventor of the radio; his revolutionary work made possible the electronic communications of the modern world.
Nationality: Italian
Education: Privately educated physicist at Bologna, Florence, and Leghorn (Italy)
Occupation: Inventor and entrepreneur, Italy
1. “The more I work with the powers of Nature, the more I feel God’s benevolence to man; the closer I am to the great truth that everything is dependent on the Eternal Creator and Sustainer; the more I feel that the so-called science, I am occupied with, is nothing but an expression of the Supreme Will, which aims at bringing people closer to each other in order to help them better understand and improve themselves.” (Marconi, as cited in Maria Cristina Marconi 1995, 244).
2. In his letter to his wife Maria Cristina (London, 17 March 1927) Marconi wrote:
“I know how much you love and cherish the beautiful Nature – the expression of God’s Will – where one can find the ideal eternal values: the Truth, the Beauty and the Good (and you possess the three of them).
The harmonious unity of causes and laws forms the Truth; the harmonious unity of lines, colors, sounds, and ideas forms the Beauty; while the harmony of emotions and the will forms the Good, which in being the ultimate expression of the Eternal and Supreme Creator brings man to completion and drives us to seek absolute perfection.” (Marconi, as cited in Maria Cristina Marconi 1995, 260).
3. “Every step, science makes, brings us ever new surprises and achievements. And yet science is like a faint light of a lantern flickering in a deep and thick forest, through which humanity struggles to find its way to God. It is only faith that can lead it to light and serve as a bridge between man and the Absolute.
I am proud to be a Christian. I believe not only as a Christian, but as a scientist as well. A wireless device can deliver a message through the wilderness. In prayer the human spirit can send invisible waves to eternity, waves that achieve their goal in front of God.” (Marconi, as cited in Popov 1992, 298).
4. In a letter to his wife Maria Cristina (Paris, 1 April 1927) Marconi said: “Do not think that I am ungrateful to God for His goodness and benevolence, to which I owe so much, everything. But God has given me this eternal and almighty love and I feel that He has done it for my own good and, I dare believe, for yours too.” (Marconi, as cited in Maria Cristina Marconi 1995, 248).
5. “I believe it would be a great tragedy if men were to lose their faith in prayer. Without the help of prayer I might perhaps have failed where I have succeeded. In allowing me to attain what I have done, God has made of me merely an instrument of His own will, for the revelation of His own Divine power.” (Marconi 1942, 20-21).
6. Concerning the problem of the origin of life and the failure of science to solve it, Marconi said:
“The mystery of life is certainly the most persistent problem ever placed before the mind of man. There is no doubt that from the time humanity began to think, it has occupied itself with the problem of its origin and its future – which is undoubtedly the problem of life. The inability of science to solve it is absolute. This would be truly frightening, if it were not for faith.” (Marconi 1934).
7. “Science alone is unable to explain many things, and most of all, the greatest of mysteries – the mystery of our existence. I believe, not only as a Catholic, but also as a scientist.” (Marconi, as cited in Morrow 1949, 14a).
ARTHUR SCHAWLOW – NOBEL LAUREATE IN PHYSICS
Nobel Prize: Arthur Schawlow (1921–1999) co-inventor of the laser, won the 1981 Nobel Prize in Physics for his contribution to the development of laser spectroscopy and for his revolutionary work in the spectroscopic analysis of the interaction of electromagnetic radiation with matter. Schawlow and Charles Townes hold the original patent for the laser; they are the founders of laser science.
Nationality: American
Education: Ph.D. in physics, University of Toronto, Canada, 1949
Occupation: Researcher at Columbia University and Bell Telephone Laboratories, NJ; Professor of Physics at Stanford University
1. Arthur Schawlow described the relationship between religion and science in the following way:
“Religion is founded on faith. It seems to me that when confronted with the marvels of life and the universe, one must ask why and not just how. The only possible answers are religious. For me that means Protestant Christianity, to which I was introduced as a child and which has withstood the tests of a lifetime.
But the context of religion is a great background for doing science. In the words of Psalm 19, ‘The heavens declare the glory of God and the firmament showeth his handiwork’. Thus scientific research is a worshipful act, in that it reveals more of the wonders of God’s creation.” (Schawlow, as cited in Margenau and Varghese, 1997, 105-106; and in Templeton 1994).
2. “We are fortunate to have the Bible, and especially the New Testament, which tells us so much about God in widely accessible human terms.” (Schawlow, as cited in Margenau and Varghese, 1997, 107).
3. “I find a need for God in the universe and in my own life.” (Schawlow, as cited in Margenau and Varghese, 1997, 107).
4. “There are enormously different cults and religious sects, and I think it’s not unreasonable, because I think God – if He’s as wonderful as we believe – is also very complex, and that different people have to see Him differently.
You can’t expect a peasant and a philosopher to have the same picture of God. I think God is big enough to cover them all, even for science writers – they can have their picture of God.” (Schawlow 1998, Chapter I, Part 5).
5. “The imitation of Jesus is the way to save your life, I think. Beyond that I don’t know.” (Schawlow, as cited in Brian 1995, 242).
6. “The world is just so wonderful that I can’t imagine it was just having come by pure chance.” (Schawlow 1998, Chapter I, Part 5).
第十六章
致虛極，守靜篤，萬物並作，吾以觀復。夫物芸芸，各復歸其根。歸根曰 靜，靜曰復命。復命曰常，知常曰明。不知常，妄作凶。知常容，容乃公 。公乃王，王乃天，天乃道，道乃久，沒身不殆。
Chapter 16
1. The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.
2. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.
第十七章
太上，下不知有之﹔其次，親而譽之﹔其次，畏之﹔其次，侮之。信不足 焉，有不信焉。悠兮其貴言。功成事遂，百姓皆謂：「我自然」。
Chapter 17
1. In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people).
2. How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'
第十八章
大道廢，有仁義﹔智慧出，有大偽﹔六親不和，有孝慈﹔國家昏亂，有忠 臣。
Chapter 18
1. When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.
2. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.
第十九章
絕聖棄智，民利百倍﹔絕仁棄義，民復孝慈﹔絕巧棄利，盜賊無有。此三 者，以為文不足。故令有所屬：見素抱朴，少私寡欲。
Chapter 19
1. If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.
2. Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew.
第二十章
絕學無憂。唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可 不畏。荒兮其未央哉！眾人熙熙，如享太牢，如登春台。我獨泊兮其未兆 ，如嬰兒之未孩。 兮，若無所歸。眾人皆有餘，而我獨若遺。我愚人 之心也哉！沌沌兮。俗人昭昭，我獨昏昏。俗人察察，我獨悶悶。澹兮其 若海，飉兮若無止。眾人皆有以，我獨頑且鄙。我獨異於人，而貴食母。
Chapter 20
1. When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;'—
Small is the difference they display.
But mark their issues, good and ill;—
What space the gulf between shall fill?
What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!
2. The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos.
Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).
