Religious suffering is at once the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of the heartless world, as it is the soul of soulless condition. It is the opium of the people.
As the scene of life would be more the cold emptiness of space than the warm, dense atmosphere of planets, the advantage of containing no organic material at all, so as to be independent of both these conditions, would be increasingly felt.
A part of sexuality may go to research, and a much larger part must lead to aesthetic creation. The art of the future will, because of the very opportunities and materials it will have at its command, need an infinitely stronger formative impulse than it does now.
The recognition of the art that informs all pure science need not mean the abandonment for it of all present art, rather it will mean the completion of the transformation of art that has already begun.
Hunger and sex still dominate the primitive mammalian side of human existence, but at the present time it looks as if humanity were within sight of their satisfaction. Permanent plenty, no longer a Utopian dream, awaits the arrival of permanent peace.
Political and social events must also be effective, but not in a very obvious fashion. But political confusion and prolonged peace undoubtedly affect creative thought but whether they respectively hinder or help it is not at all certain.
There are two futures, the future of desire and the future of fate, and man's reason has never learned to separate them.
The problem is essentially that of communications to an army in action. After a rapid advance communications become disorganized, and there is a temporary halting until they are again in working order.
It is characteristic of science that the full explanations are often seized in their essence by the percipient scientist long in advance of any possible proof.
The relevance of Marxism to science is that it removes it from its imagined position of complete detachment and shows it as a part, but a critically important part, of economy and social development.
The human mind evolved always in the company of the human body, and of the animal body before it was human. The intricate connections of mind and body must exceed our imagination, as from our point of view we are peculiarly prevented from observing them.
The psychology of a complex mind must differ almost as much from that of a simple, mechanized mind as its psychology would from ours; because something that must underlie and perhaps be even greater than sex is involved.
As experimentation becomes more complex, the need for the co-operation in it of technical elements from outside becomes greater and the modern laboratory tends increasingly to resemble the factory and to employ in its service increasing numbers of purely routine workers.
The present aristocracy of western culture, at the moment when it most clearly dominates the world, is being imitated rapidly and successfully in every eastern country.
We shall be forced to attempt planned and directed research employing hundreds of workers for many years, and this cannot be done without risking the loss of independence and originality. This is a serious and fundamental obstacle but it may be overcome in two ways.