Best 512 quotes in «evidence quotes» category

No, not at all. I’m an atheist. You could say that I’m agnostic, but that’s just a certain kind of atheist (laughs). An atheist is someone who lacks a belief in a supernatural, and that’s me. I can’t say with absolute certainty that there is nothing beyond the material world, but there’s no reason for me to think there is. If I were a gambling man I would put all my money on there not being anything other than this universe.

Number three: Stay away from the church. In the battle over science vs. religion, science offers credible evidence for all the serious claims it makes. The church says, 'Oh, it’s right here in this book, see? The one written by people who thought the sun was magic?' I for one would like to see some proof that there is a God. And if you say 'a baby’s smile' I’m going to kick you right in the stomach. -Stewie

One or two steps alone do not guarantee the evidence of your success unless you have your own peculiar definition for success. And I assure you; that definition is wrong! Do it again and again!

No one can destroy the love God has for you. When you abide in truth, you also abide in love. And truth is evidence of love. Nothing can destroy the power of trusting and loving unconditionally.

Only flawed ideas require you to believe them despite the evidence.

Now, if the writers of these four books [Gospels] had gone into a court of justice to prove an alibi, (for it is of the nature of an alibi that is here attempted to be proved, namely, the absence of a dead body by supernatural means,) and had they given their evidence in the same contradictory manner as it is here given, they would have been in danger of having their ears cropt for perjury, and would have justly deserved it. Yet this is the evidence, and these are the books, that have been imposed upon the world as being given by divine inspiration, and as the unchangeable word of God.

On the philosophical level, both Buddhism and modern science share a deep suspicion of any notion of absolutes, whether conceptualize as a transcendent being, as an eternal, unchanging principle such as soul, or as a fundamental substratum of reality. ... In the Buddhist investigation of reality, at least in principle, empirical evidence should triumph over scriptural authority, no matter how deeply venerated a scripture may be. ~ 14th Dalai Lama in his talk to the Society for Neuroscience in 2005 in Washington.

Perhaps the most general and most important mental habit to instill is an appreciation of the folly of trying to draw conclusions from incomplete and unrepresentative evidence. An essential corollary of this appreciation should be an awareness of how often our everyday experience presents us with biased samples of information.

...personal experiences are probably the most convincing reason to believe for any individual who has had them.

Poetry is the essence and evidence of life.

Only accurate information has practical application, so it doesn't matter what you wanna believe. All that matters is why we should believe it too, and how accurate your perception can be shown to be. You can't just make up stuff in science like you can in religion because you have to substantiate everything, and you have to be able to defend it—even against peers who may not want to believe as you do. Be prepared to convince them anyway. It's possible to do that in science because science is based on evidence and reason. That means you must be ready to reject or correct whatever you hold true should you discover evidence against it.

Reason begets honesty, and honesty, if given its head, begets confidence; so consequently, there is a sort of grand authority in the stances of those who know why they are standing.

Reason is neutral. It has no biases. It has no agendas. There are no personal interests at stake. Reason simply says, “Here is the data, be responsible with it.” As such, reason is impartial.

Reasonableness is a matter of degree. Beliefs can be very reasonable (Japan exists), fairly reasonable (quarks exist), not unreasonable (there's intelligent life on other planets) or downright unreasonable (fairies exist). There's a scale of reasonableness, if you like, with very reasonable beliefs near the top and deeply unreasonable ones towards the bottom. Notice a belief can be very high up the scale, yet still be open to some doubt. And even when a belief is low down, we can still acknowledge the remote possibility it might be true. How reasonable is the belief that God exists? Atheists typically think it very unreasonable. Very low on the scale. But most religious people say it is at least not unreasonable (have you ever met a Christian who said 'Hey, belief in God is no more reasonable than belief in fairies, but I believe it anyway!'?) They think their belief is at least halfway up the scale of reasonableness. Now, that their belief is downright unreasonable might, in fact, be established empirically. If it turned out that not only is there no good evidence of an all-powerful, all-good God, there's also overwhelming evidence against (from millions of years of unimaginable and pointless animal suffering, including several mass extinctions - to thousands of children being crushed to death or buried alive in Pakistan earthquake, etc. etc. etc.) then it could be empirically confirmed that there's no God. Would this constitute a 'proof' that there's no God? Depends what you mean by 'proof'. Personally I think these sorts of consideration do establish beyond any reasonable doubt that there is no all-powerful all-good God. So we can, in this sense, prove there's no God. Yet all the people quoted in my last blog say you cannot 'scientifically' prove or disprove God's existence. If they mean prove beyond any doubt they are right. But then hardly anything is provable in that sense, not even the non-existence of fairies.

[Refers to 121 children taken into care in Cleveland due to suspected abuse (1987) and later returned to their parents] Sue Richardson, the child abuse consultant at the heart of the crisis, watched as cases began to unravel: “All the focus started to fall on the medical findings; other supportive evidence, mainly which we held in the social services department, started to be screened out. A situation developed where the cases either were proven or fell on the basis of medical evidence alone. Other evidence that was available to the court, very often then, never got put. We would have had statement from the child, the social workers and the child psychologist’s evidence from interviewing. We would have evidence of prior concerns, either from social workers or teachers, about the child’s behaviour or other symptoms that they might have been showing, which were completely aside from the medical findings. (Channel 4 1997) Ten years after the Cleveland crisis, Sue Richardson was adamant that evidence relating to children’s safety was not presented to the courts which subsequently returned those children to their parents: “I am saying that very clearly. In some cases, evidence was not put in the court. In other cases, agreements were made between lawyers not to put the case to the court at all, particularly as the crisis developed. Latterly, that children were sent home subject to informal agreements or agreements between lawyers. The cases never even got as far as the court. (Channel 4, 1997)” Nor is Richardson alone. Jayne Wynne, one of the Leeds paediatricians who had pioneered the use of RAD as an indicator of sexual abuse and who subsequently had detailed knowledge of many of the Cleveland children, remains concerned by the haphazard approach of the courts to their protection. I think the implication is that the children were left unprotected. The children who were being abused unfortunately returned to homes and the abuse may well have been ongoing. (Channel 4 1997)

Remember the only evidence of time is life and growth.

..."science" as defined in our culture has a philosophical bias that needs to be exposed. On the one hand, science is empirical. This means that scientists rely on experiments, observations and calculations to develop theories and test them. On the other hand, contemporary science is naturalistic and materialistic in philosophy. What this means is that materialist explanations for all phenomena are assumed to exist. And what that means is that the NABT's definition of evolution as an unsupervised process is simply true by definition--regardless of the evidence! It is a waste of time to argue about the evidence if one side has already won the argument by defining the terms.

Science replaces private prejudice with public, verifiable evidence.

Scientists can test only what they do not take for granted. That can make studying familiar phenomena particularly challenging...This may be especially true of masculinity, femininity and sexuality, because certain ideas abut gender and sexuality are so broadly shared in our culture

Scientists gladly accept any new truth demonstrated by evidence, that is, proved by the very law of the cosmos. Not so with any new conceptions of religion; these are fought by the use of persecution and venom. Many of the current religious beliefs literally carried into practice would stampede humanity into the old jungle ideas and habits.

Scientists still do not appear to understand sufficiently that all earth sciences must contribute evidence toward unveiling the state of our planet in earlier times, and that the truth of the matter can only be reached by combing all this evidence. ... It is only by combing the information furnished by all the earth sciences that we can hope to determine 'truth' here, that is to say, to find the picture that sets out all the known facts in the best arrangement and that therefore has the highest degree of probability. Further, we have to be prepared always for the possibility that each new discovery, no matter what science furnishes it, may modify the conclusions we draw.

Shakespeare 'never owned a book,' a writer for the New York Times gravely informed readers in one doubting article in 2002. The statement cannot actually be refuted, for we know nothing about his incidental possessions. But the writer might just as well have suggested that Shakespeare never owned a pair of shoes or pants. For all the evidence tells us, he spent his life naked from the waist down, as well as bookless, but it is probably that what is lacking is the evidence, not the apparel or the books.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

Sometimes it is difficult to different between leaders and misleaders. However, with the measurement of true service to mankind, the evidence is very clear!

Success becomes evident when the principles that bring about success are obeyed!

Such is the strange situation in which modern philosophy finds itself. No former age was ever in such a favourable position with regard to the sources of our knowledge of human nature. Psychology, ethnology, anthropology, and history have amassed an astoundingly rich and constantly increasing body of facts. Our technical instruments for observation and experimentation have been immensely improved, and our analyses have become sharper and more penetrating. We appear, nonetheless, not yet to have found a method for the mastery and organization of this material. When compared with our own abundance the past may seem very poor. But our wealth of facts is not necessarily a wealth of thoughts. Unless we succeed in finding a clue of Ariadne to lead us out of this labyrinth, we can have no real insight into the general character of human culture; we shall remain lost in a mass of disconnected and disintegrated data which seem to lack all conceptual unity.

Such elusive puzzles recall the historian's basic dilemma: the absence of evidence does not always signify evidence of absence. In the end, we will likely never know.

Suppose that members of a religious movement, such as Christianity, maintain that the existence of some powerful god and its goals or laws can be known through their scriptures, their prophets, or some special revelation. Suppose further that the evidence that is available to support the reliability of those scriptures, prophets, or special revelations is weaker than that God is hypothetically capable of producing. That is, suppose that Christians maintain that Jesus was resurrected on the basis of the Gospels, or that God’s existence can be known through the Bible, or Muslims insist on the historical authenticity of the Koran. Could God, the almighty creator of the universe, have brought it about so that the evidence in favor of the resurrection, the Bible, or the Koran was better than we currently find it? I take it that the answer is obviously yes. Even if you think there is evidence that is sufficient to prove the resurrection, a reasonable person must also acknowledge that it could have been better. And there’s the problem. If the capacity of that god is greater than the effectiveness or quality of those scriptures, prophets, or special revelations, then the story they are telling contradicts itself. 'We know our god is real on the basis of evidence that is inadequate for our god.' Or, 'The grounds that lead us to believe in our god are inconsistent with the god we accept; nevertheless, we believe in this god that would have given us greater evidence if it had wished for us to believe in it.' Given the disparity between the gods that these religious movements portend and the grounds offered to justify them, the atheist is warranted in dismissing such claims. If the sort of divine being that they promote were real and if he had sought our believe on the basis of the evidence, the evidential situation would not resemble the one we are in. The story doesn’t make internal sense. A far better explanation is that their enthusiasm for believing in a god has led them to overstate what the evidence shows. And that same enthusiasm has made it difficult for them to see that an all powerful God would have the power to make his existence utterly obvious and undeniable. Since it’s not, the non-believer can’t possibly be faulted for failing to believe.

That's what I want, a mental evidence I can feel. I don't want physical evidence, proof you have to go out and drag in. I want evidence that you can carry in your mind and always touch and smell and feel. But there's no way to do that. In order to believe in a thing you've got to carry it with you. You can't carry the Earth, or a man, in your pocket. I want a way to do that, carry things with me always, so I can believe in them. How clumsy to have to go to all the trouble of going out and bringing in something terribly physical to prove something. I hate physical things because they can be left behind and become impossible to believe in them.

The atheist might have no proof for the supernatural, but they also have no proof against it. If we start at a neutral position of not knowing, we can't move away from it until we have proof or evidence either way.

The Bible is a collection of stories and myths based on hearsay transmitted from generation to generation and which were recorded by many (40 +) different authors during a period spanning possibly 1,600 or more years.   The ‘evidence’ then is only to be found in the Bible – no historical, scientific or authenticated archaeological evidence exists. If you check the internet for such evidence you will discover many websites by Christian ministries – all present the evidence only from the Bible. Most so-called archaeological evidence is based on supposition rather than fact.

The book argues that even though many cases have been held up as classic examples of modern American “witch hunts,” none of them fits that description. McMartin certainly comes close. But a careful examination of the evidence presented at trial demonstrates why, in my view, a reasonable juror could vote for conviction, as many did in this case. Other cases that have been painted as witch-hunts turn out to involve significant, even overwhelming, evidence of guilt. There are a few cases to the contrary, but even those are more complicated than the witch-hunt narrative allows. In short, there was not, by any reasonable measure, an epidemic of “witch hunts” in the 1980s. There were big mistakes made in how some cases were handled, particularly in the earliest years. But even in those years there were cases such as those of Frank Fuster and Kelly Michaels that, I believe, were based on substantial evidence but later unfairly maligned as having no evidentiary support.

The claim to know that no god exists is just irrational. The non-existence of any god has no evidence, let alone proof. To know something for certain there must be proof. To hold to a belief there must be evidence. Until then, the only actual reasonable position is agnosticism.

Speculation is a dangerous thing without any evidence to back it up.

The claim that science can disprove God’s existence is an honest ambition but it is a statement that is actually impossible to back up. This is because the task of proving something like science is unprovable by scientific methods. How do you prove an idea like “science”? What container do you use to measure it? What laws of science do you use to prove science? That’s the first reason why the worldview of scientism, the belief that science proves everything, fails to work out in real life. Science cannot prove everything because it cannot even prove itself.

[The cosmic impact that started the Younger Dryas] marked the end of their story, and the end of an epoch, really. There's not a single Clovis point found anywhere in North America that's above that black mat. They're all in it or below it. And there's not a single mammoth skeleton anywhere in North America that's above it. A huge part of the die-off could have been as a direct result of the impacts themselves, but impacts and airbursts south of the ice cap, particularly as far south as New Mexico, would also have set off wildfires. There's overwhelming evidence that gigantic wildfires raged at the onset of the Younger Dryas--in fact, more soot has been found at the Younger Dryas Boundary than at the Cretaceous-Paleogene Boundary. We did the calculations and it looks like as much as 25 percent of the edible biomass and around 9 percent of the total biomass of the planet was on fire and destroyed within days or weeks of the YDB. So in many areas if the animals weren't killed outright they wouldn't have been able to forage enough food afterwards to survive. The grass would have burned up, leaves on trees were gone. ... And you know, the other thing is that when comet fragments come in they're traveling incredibly fast and they literally punch a hole in the atmosphere. They actually push the air aside and they bring in that super cold from space, and when they explode in the air that cold plume continues to the ground and you literally have things frozen in place if they were close enough to where the plume came down. It's possible they were fried and then frozen all within a matter of seconds.

The creation of man is evidence for the love of God, the preservation of man is evidence for the patience of God, and Christ is evidence for the forgiveness of God. It is when we are wrapped up in our own little peeves that we begin to displace His benevolence with malevolence.

The denial of Christ has less to do with facts and more to do with the bent of what a person is prejudiced to conclude.

The difference between faith and insanity is that faith is the ability to hold firmly to a conclusion that is incompatible with the evidence, whereas insanity is the ability to hold firmly to a conclusion that is incompatible with the evidence.

The disgrace of the church in the twentieth century is that more zeal is evident among Communists and cultists than among Christians.

The discovery that detonated Cleveland is one of Britain’s great contributions to awareness of child abuse. In 1986 and 1987 the Leeds paediatricians Dr Jane Wynne and Dr Christopher Hobbs reported in the Lancet that they were seeing more children who were being buggered than battered. About 300 cases were corroborated. The children were young – two-thirds were pre-school children – and anal abuse was more common than vaginal penetration. They also noted that ‘boys and girls seem to be at similar risk’. Almost half of the children who suffered anal abuse also showed a sign written up in the forensic textbooks as ‘anal dilation’, an anus opening when it was supposed to stay shut; opening and expecting entry. What the paediatricians were observing was not an acute sign, the effect of a single intrusion – a spasm or seizure – but a sign that was telling a story about everyday life; the anatomy of adaption. Anal dilation seemed to describe the architecture of abuse: it allowed the body to receive an incoming object, regularly.

The documentary hypothesis once held (and maybe still holds) the agreement of the majority of scholars. But that is not what made it right. We do not determine truth by a majority vote. The hypothesis held us because its evidence was (and is) strong. None of the new alternatives has replaced it, not only because they have not won over a majority of the field, but because they remain insufficiently defended and because they have not dealt with the evidence that made the documentary hypothesis the standard for a century. (footnote)

The Earth Speaks, clearly, distinctly, and, in many of the realms of Nature, loudly, to William Jennings Bryan, but he fails to hear a single sound. The earth speaks from the remotest periods in its wonderful life history in the Archaeozoic Age, when it reveals only a few tissues of its primitive plants. Fifty million years ago it begins to speak as 'the waters bring forth abundantly the moving creatures that hath life.' In successive eons of time the various kinds of animals leave their remains in the rocks which compose the deeper layers of the earth, and when the rocks are laid bare by wind, frost, and storm we find wondrous lines of ascent invariably following the principles of creative evolution, whereby the simpler and more lowly forms always precede the higher and more specialized forms. The earth speaks not of a succession of distinct creations but of a continuous ascent, in which, as the millions of years roll by, increasing perfection of structure and beauty of form are found; out of the water-breathing fish arises the air-breathing amphibian; out of the land-living amphibian arises the land-living, air-breathing reptile, these two kinds of creeping things resembling each other closely. The earth speaks loudly and clearly of the ascent of the bird from one kind of reptile and of the mammal from another kind of reptile.

The engineering context of precision where precision is not necessary indicates the existence of sophisticated tools. These have not been found in the archaeological record, but the existence of them must be taken into account when we consider the mountain of circumstantial evidence to support their use. In the case of the Serapeum, the list of tools and instruments that are necessary to create the granite boxes has grown. We can say with certainty that exact measuring instruments existed, for this work and the work at Luxor and Karnak could not have been accomplished without them. They are the most important and necessary tools for such work. The wooden squares, plumb bobs, and alignment instruments on display in the Luxor and Cairo Museums are incapable of giving even the most talented craftsman the information he needs to know that his work has achieved this kind of accuracy. Even if these boxes and monuments were crafted today with modern tools, such instruments are limited in what they can measure--and they most certainly cannot explain the precision and geometry [on display].

The conclusion that race is a serious and durable social fault line is not a popular one in the social sciences. Many scholars have downplayed its importance, and have insisted that class differences are the real cause of social conflict. Political scientist Walker Connor, who has taught at Harvard, Dartmouth, and Cambridge, has sharply criticized his colleagues for ignoring ethnic loyalty, which he calls ethnonationalism. He wrote of “the school of thought called ‘nation-building’ that dominated the literature on political development, particularly in the United States after the Second World War:” 'The near total disregard of ethnonationalism that characterized the school, which numbered so many leading political scientists of the time, still astonishes. Again we encounter that divorce between intellectual theory and the real world.' He explained further: 'To the degree that ethnic identity is given recognition, it is apt to be as a somewhat unimportant and ephemeral nuisance that will unquestionably give way to a common identity . . . as modern communication and transportation networks link the state’s various parts more closely.' However: “There is little evidence of modern communications destroying ethnic consciousness, and much evidence of their augmenting it.” Prof. Connor came close to saying that any scholar who ignores ethnic loyalty is dishonest: '[H]e perceives those trends that he deems desirable as actually occurring, regardless of the factual situation. If the fact of ethnic nationalism is not compatible with his vision, it can thus be willed away. . . . [T]he treatment calls for total disregard or cavalier dismissal of the undesired facts.' This harsh judgment may not be unwarranted. Robert Putnam, mentioned above for his research on how racial diversity decreases trust in American neighborhoods, waited five years to publish his data. He was displeased with his findings, and worked very hard to find something other than racial diversity to explain why people in Maine and North Dakota trusted each other more than people in Los Angeles. Setting aside the reluctance academics may have for publishing data that conflict with current political ideals, Prof. Connor wrote that scholars discount racial or ethnic loyalty because of “the inherent limitations of rational inquiry into the realm of group identity.” Social scientists like to analyze political and economic interests because they are clear and rational, whereas Prof. Connor argues that rational calculations “hint not at all at the passions that motivate Kurdish, Tamil, and Tigre guerrillas or Basque, Corsican, Irish, and Palestinian terrorists.” As Chateaubriand noted in the 18th century: “Men don’t allow themselves to be killed for their interests; they allow themselves to be killed for their passions.” Prof. Connor adds that group loyalty is evoked “not through appeals to reason but through appeals to the emotions (appeals not to the mind but to the blood).” Academics do not like the unquantifiable, the emotional, the primitive—even if these things drive men harder than the practical and the rational—and are therefore inclined to downplay or even disregard them.

The sensible man,' Crow had said (to Sherlock Holmes), 'don't look to confirm what he already knows -- he looks to deny it. Finding evidence that backs up your theories ain't useful, but finding evidence that your theories are wrong is priceless. Never try to prove yourself right -- always try to prove yourself wrong instead.

The seriousness of a theorem, of course, does not lie in its consequences, which are merely the evidence for its seriousness.

The spherules [that could only have formed from the combustion of rock] also were found at 17 other sites across four continents, an estimated 10 million metric tons' worth, further supporting the idea that whatever changed Earth did so on a massive scale. It's unlikely that a wildfire or thunderstorm would leave a geological calling card that immense, covering about 50 million square kilometers. 'We know something came close enough to Earth and it was hot enough that it melted rock, that's what these carbon spherules are. In order to create this type of evidence that we see around the world, it was big,' Tankersley says, contrasting the effects of an event so massive with the 1883 volcanic explosion on Krakatoa in Indonesia. 'When Krakatoa blew its stack, Cincinnati had no summer. Imagine winter all year round. That's just one little volcano blowing its top.

The story of the angel announcing what the church calls the immaculate conception, is not so much as mentioned in the books ascribed to Mark, and John; and is differently related in Matthew and Luke. The former says the angel, appeared to Joseph; the latter says, it was to Mary; but either Joseph or Mary was the worst evidence that could have been thought of; for it was others that should have testified for them, and not they for themselves. Were any girl that is now with child to say, and even to swear it, that she was gotten with child by a ghost, and that an angel told her so, would she be believed? Certainly she would not. Why then are we to believe the same thing of another girl whom we never saw, told by nobody knows who, nor when, nor where? How strange and inconsistent is it, that the same circumstance that would weaken the belief even of a probable story, should be given as a motive for believing this one, that has upon the face of it every token of absolute impossibility and imposture.

The tendency to variation in living beings, which all admitted as a matter of fact; the selective influence of conditions, which no one could deny to be a matter of fact, when his attention was drawn to the evidence; and the occurrence of great geological changes which also was matter of fact; could be used as the only necessary postulates of a theory of the evolution of plants and animals which, even if not at once, competent to explain all the known facts of biological science, could not be shown to be inconsistent with any.