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Claude Cohen-Tannoudji

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Science is the future of mankind.
--
Quantum Physics: From Basic Concepts to Applications. Honeywell-Nobel Laureate Lecture Series at the Jawaharlal Nehru Technological University, Hyderabad (September 15, 2008), at 1:52.

 
Claude Cohen-Tannoudji

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For Bernal the humanistic and the scientific dimensions were one. His vision of the sort of future that science could make possible for mankind was in total contrast to that of Aldous Huxley's Brave New World. Full automation, nuclear energy, and cybernetics could bring a fuller realisation of human potential. His futuristic sketches grew increasingly better grounded as his Marxism matured, making the society of the future set out in The Social Function of Science far more plausible than the one set out in his earlier work, The World, the Flesh and the Devil. His sense of history was sweeping, stretching back into the ancient past and shooting forward into the coming future.

 
John Desmond Bernal
 

Science is as yet in its infancy, and we can foretell little of the future save that the thing that has not been is the thing that shall be; that no beliefs, no values, no institutions are safe. So far from being an isolated phenomenon the late war is only an example of the disruptive result that we may constantly expect from the progress of science. The future will be no primrose path. It will have its own problems. Some will be the secular problems of the past, giant flowers of evil blossoming at last to their own destruction. Others will be wholly new. Whether in the end man will survive his ascensions of power we cannot tell. But the problem is no new one. It is the old paradox of freedom re-enacted with mankind for actor and the earth for stage.

 
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History teaches the continuity of the development of science. We know that every age has its own problems, which the following age either solves or casts aside as profitless and replaces by new ones. If we would obtain an idea of the probable development of mathematical knowledge in the immediate future, we must let the unsettled questions pass before our minds and look over the problems which the science of today sets and whose solution we expect from the future. To such a review of problems the present day, lying at the meeting of the centuries, seems to me well adapted. For the close of a great epoch not only invites us to look back into the past but also directs our thoughts to the unknown future.

 
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The future of mankind, for the socialist, is simple: pull down the existing order and allow the future to emerge.

 
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There are two futures, the future of desire and the future of fate, and man's reason has never learnt to separate them. Desire, the strongest thing in the world, is itself all future, and it is not for nothing that in all the religions the motive is always forwards to an endless futurity of bliss or annihilation. Now that religion gives place to science the paradiscial future of the soul fades before the Utopian future of the species, and still the future rules. But always there is, on the other side, destiny, that which inevitably will happen, a future here concerned not as the other was with man and his desires, but blindly and inexorably with the whole universe of space and time. The Buddhist seeks to escape from the Wheel of Life and Death, the Christian passes through them in the faith of another world to come, the modern reformer, as unrealistic but less imaginative, demands his chosen future in this world of men.

 
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