We are, in a way, temporary ambulatory repositories for our nucleic acids. This does not deny our humanity; it does not prevent us from pursuing the good, the true and the beautiful. But it would be a great mistake to ignore where we have come from in our attempt to determine where we are going.
It is clear that the nations of the world now can only rise and fall together. It is not a question of one nation winning at the expense of another. We must all help one another or all perish together.
That we can now think of no mechanism for astrology is relevant but unconvincing. No mechanism was known, for example, for continental drift when it was proposed by Wegener. Nevertheless, we see that Wegener was right, and those who objected on the grounds of unavailable mechanism were wrong.
When you buy a used car, you kick the tires, you look at the odometer, you open up the hood. If you do not feel yourself an expert in automobile engines, you bring a friend who is. And you do this with something as unimportant as an automobile. But on the issues of the transcendent, of ethics, of morals, of the origins of the world, of the nature of human beings, on those issues should we not insist upon at least equally skeptical scrutiny?
Which aspects of our nature will prevail is uncertain, particularly when our visions and prospects are bound to one small part of the small planet Earth. But up there in the Cosmos an inescapable perspective awaits.
Religions contradict one another-on small matters, such as whether we should put on a hat or take one off on entering a house of worship, or whether we should eat beef and eschew pork or the other way around, all the way to the most central issues, such as whether there are no gods, one God, or many gods.
But the fact that some geniuses were laughed at does not imply that all who are laughed at are geniuses. They laughed at Columbus, they laughed at Fulton, they laughed at the Wright Brothers. But they also laughed at Bozo the Clown.
For all its material advantages, the sedentary life has left us edgy, unfulfilled, even after 400 generations in villages and cities, we haven't forgotten: The open road still softly calls like a nearly forgotten song of childhood.
I'd like the [Cosmos] series to be so visually stimulating that somebody who isn't even interested in the concepts will just watch for the effects. And I'd like people who are prepared to do some thinking to be really stimulated.
Eratosthenes was the director of the great library of Alexandria, the Centre of science and learning in the ancient world. Aristotle had argued that humanity was divided into Greeks and everybody else, whom he called barbarians and that the Greeks should keep themselves racially pure. He thought it was fitting for the Greeks to enslave other peoples. But Erathosthenes criticized Aristotle for his blind chauvinism, he believed there was good and bad in every nation.
We on Earth have just awakened to the great oceans of space and time from which we have emerged. We are the legacy of 15 billion years of cosmic evolution. We have a choice: We can enhance life and come to know the universe that made us, or we can squander our 15 billion-year heritage in meaningless self-destruction. What happens in the first second of the next cosmic year depends on what we do, here and now, with our intelligence and our knowledge of the cosmos.
My deeply held belief is that if a god of anything like the traditional sort exists, our curiosity and intelligence are provided by such a god. We would be unappreciative of those gifts (as well as unable to take such a course of action) if we suppressed our passion to explore the universe and ourselves. On the other hand, if such a traditional god does not exist, our curiosity and our intelligence are the essential tools for managing our survival. In either case, the enterprise of knowledge is consistent with both science and religion, and is essential for the welfare of the human species.