That deep emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God.
Relations between pure and applied mathematicians are based on trust and understanding.
Namely, pure mathematicians do not trust applied mathematicians, and applied mathematicians do not understand pure mathematicians.
I said before, the most beautiful and most profound religious emotion that we can experience is the sensation of the mystical. And this mysticality is the power of all true science. If there is any such concept as a God, it is a subtle spirit, not an image of a man that so many have fixed in their minds. In essence, my religion consists of a humble admiration for this illimitable superior spirit that reveals itself in the slight details that we are able to perceive with our frail and feeble minds.
It is true that my parents were worried because I began to speak fairly late, so that they even consulted a doctor. I can't say how old I was - but surely not less than three.
The most valuable thing a teacher can impart to children is not knowledge and understanding per se but a longing for knowledge and understanding, and an appreciation for intellectual values, whether they be artistic, scientific, or moral. It is the supreme art of the teacher to awaken joy in creative expression and knowledge. Most teachers waste their time by asking questions that are intended to discover what a pupil does not know, whereas the true art of questioning is to discover what the pupil does know or is capable of knowing.
The stakes are immense, the task colossal, the time is short. But we may hope - we must hope - that man's own creation, man's own genius, will not destroy him.
By academic freedom I understand the right to search for truth and to publish and teach what one holds to be true. This right implies also a duty: one must not conceal any part of what on has recognized to be true. It is evident that any restriction on academic freedom acts in such a way as to hamper the dissemination of knowledge among the people and thereby impedes national judgment and action.
Conventional words or other signs have to be sought for laboriously only in a second stage, where the associative play already referred to is sufficiently established and can be reproduced at will.
Balance in large measure is knowing the things that can be changed, putting them in proper perspective, and recognizing the things that will not change."