Naturalist Quotes

“From the naturalistic point of view, all men are equal. There are only two exceptions to this rule of naturalistic equality: geniuses and idiots.”

“I'm saying that there were many great naturalists before Darwin's time who were very pious people and who knew more about nature than most of us. These were great naturalists people I would admire for their knowledge of natural science given the time. ”

“The phaenomena afforded by trades, are a part of the history of nature, and therefore may both challenge the naturalist's curiosity and add to his knowledge, Nor will it suffice to justify learned men in the neglect and contempt of this part of natural history, that the men, from whom it must be learned, are illiterate mechanicks... is indeed childish, and too unworthy of a philosopher, to be worthy of an honest answer.”

“The character of the Indian's emotion left little room in his heart for antagonism toward his fellow creatures .... For the Lakota (one of the three branches of the Sioux Nation), mountains, lakes, rivers, springs, valleys, and the woods were all in finished beauty. Winds, rain, snow, sunshine, day, night, and change of seasons were endlessly fascinating. Birds, insects, and animals filled the world with knowledge that defied the comprehension of man.The Lakota was a true naturalist - a lover of Nature. He loved the earth and all things of the earth, and the attachment grew with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power.It was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth.Their tipis were built upon the earth and their alters were made of earth. The birds that flew in the air came to rest upon the earth, and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing, and healing.This is why the old Indian still sits upon the earth instead of propping himself up and away from its live giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him.”

“It was in the attempt to ascertain the interrelationships between species that experiments n genetics were first made. The words "evolution" and "origin of species" are now so intimately associated with the name of Darwin that we are apt to forger that the idea of common descent had been prominent in the mnds of naturalists before he wrote, and that, for more than half a century, zealous investigators had been devoting themselves to the experimental study of that possibility. Prominent among this group of experimenters may be mentioned Koelreauter, John Hunter, Herbert Knight, Gartner, Jordan. Naudin, Godron, Lecoq, Wichura--men whose names are familiar to every reader of Animals and Plants unders Domestication.”

“Since belief is measured by action, he who forbids us to believe religion to be true, necessarily also forbids us to act as we should if we did believe it to be true. The whole defence of religious faith hinges upon action. If the action required or inspired by the religious hypothesis is in no way different from that dictated by the naturalistic hypothesis, then religious faith is a pure superfluity, better pruned away, and controversy about its legitimacy is a piece of idle trifling, unworthy of serious minds. I myself believe, of course, that the religious hypothesis gives to the world an expression which specifically determines our reactions, and makes them in a large part unlike what they might be on a purely naturalistic scheme of belief.”

“The central thesis of Surnaturel, then, is that, neither in patristic nor in medieval theology, and certainly not in Thomas Aquinas, was the hypothesis ever entertained of a purely natural destiny for human beings, something other than the supernatural and eschatological vision of God. There is only this world, the world in which our nature has been created for a supernatural destiny. Historically, there never was a graceless nature, or a world outside the Christian dispensation. This traditional conception of human nature as always destined for grace-given union with God fell apart between attempts, on the one hand, to secure the sheer gratuitousness of the economy of grace over against the naturalist anthropologies of Renaissance humanism and, on the other hand, resistance to what was perceived by Counter-Reformation Catholics as the Protestant doctrine of the total corruption of human nature by original sin. The Catholic theologians, who sought to protect the supernatural by separating it conceptually from the natural, facilitated the development of the humanism which flowered at the Enlightenment into deism, agnosticism and ultimately atheism. The conception of the autonomous individual for which the philosophers of the Age of Reason were most bitterly criticized by devout Catholics was, de Lubac suggested, invented by Catholic theologians. The philosophers which broke free of Christianity, to develop their own naturalist and deist theologies, had their roots in the anti-Protestant and anti-Renaissance Catholic Scholasticism of the late sixteenth and early seventeenth centuries.”

“I sit watching until dusk, hypnotized. I think of the sea as continually sloshing back and forth, repetitive, but my psyche goes with the river- always loping downhill, purposeful, listening only to gravity.”

“Is dishwater dull? Naturalists with microscopes have told me that it teems with quiet fun.”