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Our mind, by virtue of a certain finite, limited capability, is by no means capable of putting a question to Nature that permits a continuous series of answers. The observations, the individual results of measurements, are the answers of Nature to our discontinuous questioning.
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As quoted in Schrödinger: Life and Thought (1989) by Walter Moore

 

Erwin Schrodinger

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To be sure, the human individual can, even must, feel and know himself to be limited—and this is what distinguishes him from the animal—but he can become conscious of his limits, his finite-ness, only because he can make the perfection and infinity of his species the object either of his feeling, conscience, or thought. But if his limitations appear to him as emanating from the species, this can only be due to his delusion that he is identical with the species, a delusion intimately linked with the individual’s love of ease, lethargy, vanity, and selfishness; for a limit which I know to be mine alone, humiliates, shames, and disquiets me. Hence, in order to free myself of this feeling of shame, this uneasiness, I make the limits of my individuality the limits of man’s being itself. What is incomprehensible to me is incomprehensible to others; why should this worry me at all? It is not due to any fault of mine or of my understanding: the cause lies in the understanding of the species itself. But it is a folly, a ludicrous and frivolous folly to designate that which constitutes the nature of man and the absolute nature of the individual, the essence of the species, as finite and limited.

 

Ludwig Andreas Feuerbach

 

Darwin grasped the philosophical bleakness with his characteristic courage. He argued that hope and morality cannot, and should not, be passively read in the construction of nature. Aesthetic and moral truths, as human concepts, must be shaped in human terms, not “discovered” in nature. We must formulate these answers for ourselves and then approach nature as a partner who can answer other kinds of questions for us—questions about the factual state of the universe, not about the meaning of human life. If we grant nature the independence of her own domain—her answers unframed in human terms—then we can grasp her exquisite beauty in a free and humble way. For then we become liberated to approach nature without the burden of an inappropriate and impossible quest for moral messages to assuage our hopes and fears. We can pay our proper respect to nature's independence and read her own ways as beauty or inspiration in our different terms.

 

Stephen Jay Gould

 

Ghostwritten’s secret agenda is to offer up eight different answers to the question, "Why do things happen?" so it has the right to monkey about with time and history. number9dreams’s secret agenda is to offer eight different answers to the question, "In what space does the mind operate?"

 

David Mitchell

 

Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind is also rendered great, and becomes capable of that union with the universe which constitutes its highest good.

 

Bertrand Russell

 

That from the outset they expect or even impose all the properties of finite numbers upon the numbers in question, while on the other hand the infinite numbers, if they are to be considered in any form at all, must (in their contrast to the finite numbers) constitute an entirely new kind of number, whose nature is entirely dependent upon the nature of things and is an object of research, but not of our arbitrariness or prejudices.

 

Georg Cantor