Mechanism Quotes

“The process of dissociation is an elegant mechanism built into the human psychological system as a form of escape from (sometimes literally) going crazy. The problem with checking out so thoroughly is that it can leave us feeling dead inside, with little or no ability to feel our feelings in our bodies. The process of repair demands a re-association with the body, a commitment to dive into the body and feel today what we couldn’t feel yesterday because it was too dangerous.”
― Alexandra Katehakis, Mirror of Intimacy: Daily Reflections on Emotional and Erotic Intelligence

“Let us loosen our grip sometimes, open up and break free from the corroded mechanism of our life, and let us thereby indulge in living by the seat-of-the-pants allowing unclouded and eye-opening rides. (“Digging for white gold »)”
― Erik Pevernagie

“When we lose the pieces of the wayward mechanism of our life and can’t walk our own walk anymore, we can’t but turn back the clock for a while and detect the hitch, to find out where things went wrong. ( “Wonder what went wrong “ )”
― Erik Pevernagie

“Natural selection is a mechanism for generating an exceedingly high degree of improbability.”
― Ronald A. Fisher

“What a deep [trust] in the rationality of the structure of the world and what a longing to understand even a small glimpse of the reason revealed in the world there must have been in Kepler and Newton to enable them to unravel the mechanism of the heavens in long years of lonely work!”
― Albert Einstein

“Nature has certain mechanism to record all memories of every life being.”
― Toba Beta, My Ancestor Was an Ancient Astronaut

“I think that the event which, more than anything else, led me to the search for ways of making more powerful radio telescopes, was the recognition, in 1952, that the intense source in the constellation of Cygnus was a distant galaxy—1000 million light years away. This discovery showed that some galaxies were capable of producing radio emission about a million times more intense than that from our own Galaxy or the Andromeda nebula, and the mechanisms responsible were quite unknown. ... [T]he possibilities were so exciting even in 1952 that my colleagues and I set about the task of designing instruments capable of extending the observations to weaker and weaker sources, and of exploring their internal structure.”
― Martin Ryle

“It isn't the sort of argument Pointsman relishes either. But he glances sharply at this young anarchist in his red scarf. "Pavlov believed that the ideal, the end we all struggle toward in science, is the true mechanical explanation. He was realistic enough not to expect it in his lifetime. Or in several lifetimes more. But his hope was for a long chain of better and better approximations. His faith ultimately lay in a pure physiological basis for the life of the psyche. No effect without cause, and a clear train of linkages.

"It's not my forte, of course," Mexico honestly wishing not to offend the man, but really, "but there's a feeling about that cause-and-effect may have been taken as far as it will go. That for science to carry on at all, it must look for a less narrow, a less . . . sterile set of assumptions. The next great breakthrough may come when we have the courage to junk cause-and-effect entirely, and strike off at some other angle."

"No - not 'strike off.' Regress. You're 30 years old, man. There are no 'other angles.' There is only forward - into it – or backward.”
― Thomas Pynchon, Gravity’s Rainbow

“Not knowing how venom kills does not take away the usefulness of knowing that it does.”
― Mokokoma Mokhonoana

“...all around George, approaching him, crossing his path from every direction, is the male and female raw material which is fed daily into this factory, along the conveyor-belts of the freeways, to be processed, packaged and placed on the market...
What do they think they are up to? Well, there is the official answer; preparing themselves for life which means a job and security in which to raise children to prepare themselves for life which means a job and security in which...
Here, in their midst, George feels a sort of vertigo. Oh God, what will become of them all? What chance have they? Ought I yell out to them, right now, here, that it's hopeless?
But George knows he can't do that. Because, absurdly, inadequately, in spite of himself almost, he is a representative of hope. And the hope is not false. No. It's just that George is like a man trying to sell a real diamond for a nickel, on the street. The diamond is protected from all but the tiniest few, because the great hurrying majority can never stop to dare to believe that it could conceivably be real.”
― Christopher Isherwood, A Single Man

“We have come to understand the phenomena of life only as an assemblage of the lifeless. We take the mechanistic abstractions of our technical calculation to be ultimately concrete and "fundamentally real," while our most intimate experiences are labelled "mere appearance" and something having reality only within the closet of the isolated mind.

Suppose however we were to invert this whole scheme, reverse the order in which it assigns abstract and concrete. What is central to our experience, then, need not be peripheral to nature. This sunset now, for example, caught within the network of bare winter branches, seems like a moment of benediction in which the whole of nature collaborates. Why should not these colours and these charging banners of light be as much a part of the universe as the atoms and molecules that make them up? If they were only "in my mind," then I and my mind would no longer be a part of nature. Why should the pulse of life toward beauty and value not be a part of things?

Following this path, we do not vainly seek to assemble the living out of configurations of dead stuff, but we descend downwards from more complex to simpler grades of the organic. From humans to trees to rocks; from "higher grade" to "lower grade" organisms. In the universe of energy, any individual thing is a pattern of activity within the flux, and thereby an organism at some level.”
― William Barrett, The Illusion of Technique: A Search for Meaning in a Technological Civilization

“All you need to know how to perform
what you perceive as miracle is to understand
the true working mechanism of mother nature.”
― Toba Beta, My Ancestor Was an Ancient Astronaut

“There is the potential for a particle of matter to be located where we expect it to be or to be located anywhere in the physical world. So it is with our lives – our very next moment can occur along the most probable path or it can occur on a path entirely discontinuous with the expectations that others have for us, but more likely in line with the expectations that we have for ourselves.”
― Kevin Michel, Moving Through Parallel Worlds To Achieve Your Dreams

“By degrees, the bitterness at my heart diffused itself to the circumference of the circle in which my life went its cheerless mechanical round.”
― Edward Bulwer-Lytton, A Strange Story

“What believer of faith among us can claim to understand the exact mechanistic structure of a world created by a god/God?”
― Kevin Michel, Moving Through Parallel Worlds To Achieve Your Dreams

“I think that unless we know more about machines and their use, unless we better understand the mechanical portion of life; we are not able to enjoy the trees, the birds, the flowers, the green fields, the sky and the nature to the fullest (~a little edited *_^*).”
― Henry Ford, My Life and My Work Henry Ford

“I think that unless we know more about machines and their use, unless we better understand the mechanical portion of life; we are not able to enjoy the trees, the birds, the flowers, the sky and the nature to the fullest (~a little edited *_^*).”
― Henry Ford, My Life and My Work Henry Ford

“Mechanism as a philosophic doctrine might be defined as the belief that the last machine which human ingenuity has created gives us the final form of reality.”
― William Barrett, The Illusion of Technique: A Search for Meaning in a Technological Civilization

“The ability of an object to constitute itself as a subject is thus defined, in the first instance, by the objective context provided by the genus; that is, the capacity or incapacity of an object to constitute itself as an individual subject depends first and foremost on the kind of thing the object is. For mechanical, chemical, and externally purposive objects, the power of the genus is determined essentially as violence insofar as these objects cannot constitute themselves as subjects through a predicate due to their very nature as defined by their genus. For example, a rock, qua rock, can be determined through a predicate externally - by means of external impact from other objects and forces (it can be crushed or cracked into pieces) or by means of human definition and conceptualization (this rock is igneous and that one is sedimentary) - but is cannot determine itself through a predicate and constitute itself as a subject by means of its own activity. The power of the objet to constitute itself as a subject is necessarily defined in relation to its essential Gattung-predicate, a predicate that manifests the power of violence insofar as the object is unable to constitute itself as a subject by means of this very same predicate.
The third characteristic, finally, is that power as violence directs itself against individuality. In specifying that it is only in the presence of the freedom of self-consciousness that the power of the genus can be determined as fate, Hegel writes the following: 'Only self-consciousness has fate in the strict sense, because it is free, and therefore in the individuality of its 'I' it absolutely exists in and for itself and can oppose itself to its objective universality and alienate itself from it'. Individuality is thus defined as an existence in and for itself that can stand opposed to and be in contradiction with its objective universality or genus, while continuing to manifest the genus's power as identical with its own self-relation. Without the ability to oppose its genus, the ability to be self-alienated with respect to its genus, the object is not, strictly speaking, an individual (it remains a mere particular, a token of its type entirely interchangeable with other tokens of the same type). Individuality is therefore not only the power of the object to constitute itself as a subject through its predicate, but moreover, this power of self-constitution is essentially also the power to oppose, contradict, and transform the genus by means of the genus's own power as manifest in the determinateness of an individual.”
― Karen Ng, Hegel's Concept of Life: Self-Consciousness, Freedom, Logic