I. Animals have an electricity peculiar to themselves to which the name animal electricity is given.
II. The organs in which animal electricity acts above all others, and by which it is distributed throughout the whole body, are the nerves, and the most important organ of secretion is the brain.

Les Leucocytes Et L'esprit De Sacrif1ce. — Il semble, d'après les recherches de De Bruyne (Phagocytose, 1895) et de ceux qui le citent, que les leucocytes des Lamellibranches — probablement lorsqu'ils ont phagocyté, qu'ils se sont chargés de résidus et de déchets, qu'ils ont, en un mot, accompli leur rôle et bien fait leur devoir — sortent du corps de l'animal et vont mourir dans le milieu ambiant. Ils se sacrifient. Après avoir si bien servi l'organisme par leur activité, ils le servent encore par leur mort en faisant place aux cellules nouvelles, plus jeunes.
N'est-ce pas la parfaite image du désintéressement le plus noble, et n'y a-t-il point là un exemple et un modèle? Il faut s'en inspirer: comme eux, nous sommes les unités d'un grand corps social; comme eux, nous pouvons le servir et envisager la mort avec sérénité, en subordonnant notre conscience individuelle à la conscience collective. (30 Jan 1896)
Leukocytes and The Spirit Of Sacrifice. - It seems, according to research by De Bruyne (Phagocytosis, 1885) and those who quote it, that leukocytes of Lamellibranches [bivalves] - likely when they have phagocytized [ingested bacteria], as they become residues and waste, they have, in short, performed their role well and done their duty - leave the body of the animal and will die in the environment. They sacrifice themselves. Having so well served the body by their activities, they still serve in their death by making room for new younger cells.
Isn't this the perfect image of the noblest selflessness, and thereby presents an example and a model? It should be inspiring: like them, we are the units of a great social body, like them, we can serve and contemplate death with equanimity, subordinating our individual consciousness to collective consciousness.

Question: If you were to pour a pound of molten lead and a pound of molten iron, each at the temperature of its melting point, upon two blocks of ice, which would melt the most ice, and why?
Answer: This question relates to diathermancy. Iron is said to be a diathermanous body (from dia, through, and thermo, I heat), meaning that it gets heated through and through, and accordingly contains a large quantity of real heat. Lead is said to be an athermanous body (from a, privative, and thermo, I heat), meaning that it gets heated secretly or in a latent manner. Hence the answer to this question depends on which will get the best of it, the real heat of the iron or the latent heat of the lead. Probably the iron will smite furthest into the ice, as molten iron is white and glowing, while melted lead is dull.

Question: State what are the conditions favourable for the formation of dew. Describe an instrument for determining the dew point, and the method of using it.
Answer: This is easily proved from question 1. A body of gas as it ascends expands, cools, and deposits moisture; so if you walk up a hill the body of gas inside you expands, gives its heat to you, and deposits its moisture in the form of dew or common sweat. Hence these are the favourable conditions; and moreover it explains why you get warm by ascending a hill, in opposition to the well-known law of the Conservation of Energy.

The constancy of the internal environment is the condition for free and independent life: the mechanism that makes it possible is that which assured the maintenance, with the internal environment, of all the conditions necessary for the life of the elements.

A body of work such as Pasteur's is inconceivable in our time: no man would be given a chance to create a whole science. Nowadays a path is scarcely opened up when the crowd begins to pour in.

A rock or stone is not a subject that, of itself, may interest a philosopher to study; but, when he comes to see the necessity of those hard bodies, in the constitution of this earth, or for the permanency of the land on which we dwell, and when he finds that there are means wisely provided for the renovation of this necessary decaying part, as well as that of every other, he then, with pleasure, contemplates this manifestation of design, and thus connects the mineral system of this earth with that by which the heavenly bodies are made to move perpetually in their orbits.

Among natural bodies some have, and some have not, life; and by life we mean the faculties of self-nourishment, self-growth and self-decay. Thus every natural body partaking of life may be regarded as an essential existence; ... but then it is an existence only in combination. ... And since the organism is such a combination, being possessed of life, it cannot be the Vital Principle. Therefore it follows that the Vital Principle most be an essence, as being the form of a natural body, holding life in potentiality; but essence is a reality (entetechie). The Vital Principle is the original reality of a natural body endowed with potential life ; this, however, is to be understood only of a body which may be organized. Thus the parts even of plants are organs, but they are organs that are altogether simple; as the leaf which is the covering of the pericarp, the pericarp of the fruit. If, then, there be any general formula for every kind of Vital Principle, it is—tthe primary reality of an organism.

Ax: 100 Every thing doth naturally persevere in yt state in wch it is unlesse it bee interrupted by some externall cause, hence... [a] body once moved will always keepe ye same celerity, quantity & determination of its motion.

Body and soul cannot be separated for purposes of treatment, for they are one and indivisible. Sick minds must be healed as well as sick bodies.

Constant, or free, life is the third form of life; it belongs to the most highly organized animals. In it, life is not suspended in any circumstance, it unrolls along a constant course, apparently indifferent to the variations in the cosmic environment, or to the changes in the material conditions that surround the animal. Organs, apparatus, and tissues function in an apparently uniform manner, without their activity undergoing those considerable variations exhibited by animals with an oscillating life. This because in reality the internal environment that envelops the organs, the tissues, and the elements of the tissues does not change; the variations in the atmosphere stop there, so that it is true to say that physical conditions of the environment are constant in the higher animals; it is enveloped in an invariable medium, which acts as an atmosphere of its own in the constantly changing cosmic environment. It is an organism that has placed itself in a hot-house. Thus the perpetual changes in the cosmic environment do not touch it; it is not chained to them, it is free and independent.

Disease makes men more physical, it leaves them nothing but body.

Do not Bodies and Light act mutually upon one another; that is to say, Bodies upon Light in emitting, reflecting, refracting and inflecting it, and Light upon Bodies for heating them, and putting their parts into a vibrating motion wherein heat consists?

Do not great Bodies conserve their heat the longest, their parts heating one another, and may not great dense and fix'd Bodies, when heated beyond a certain degree, emit Light so copiously, as by the Emission and Re-action of its Light, and the Reflexions and Refractions of its Rays within its Pores to grow still hotter, till it comes to a certain period of heat, such as is that of the Sun?

Every creature has its own food, and an appropriate alchemist with the task of dividing it ... The alchemist takes the food and changes it into a tincture which he sends through the body to become blood and flesh. This alchemist dwells in the stomach where he cooks and works. The man eats a piece of meat, in which is both bad and good. When the meat reaches the stomach, there is the alchemist who divides it. What does not belong to health he casts away to a special place, and sends the good wherever it is needed. That is the Creator's decree... That is the virtue and power of the alchemist in man.

Flies are so mighty that they win battles, paralyse our minds, eat up our bodies.

For the life of the flesh is in the blood.

Gluttony is the source of all our infirmities, and the fountain of all our diseases. As a lamp is choked by a superabundance of oil, a fire extinguished by excess of fuel, so is the natural health of the body destroyed by intemperate diet.

I am convinced that an important stage of human thought will have been reached when the physiological and the psychological, the objective and the subjective, are actually united, when the tormenting conflicts or contradictions between my consciousness and my body will have been factually resolved or discarded.

I furnished the body that was needed to sit in the defendant's chair.[Explaining his role in the Scopes Monkey Trial.]

I have repeatedly had cause to refer to certain resemblances between the phenomena of irritability in the vegetable kingdom and those of the animal body, thus touching a province of investigation which has hitherto been far too little cultivated. In the last instance, indeed, I might say animal and vegetable life must of necessity agree in all essential points, including the phenomena of irritability also, since it is established that the animal organism is constructed entirely and simply from the properties of these substances that all vital movements both of plants and animals are to be explained.

I have said that the investigation for which the teeth of the shark had furnished an opportunity, was very near an end... But thereafter, while I was examining more carefully these details of both places and bodies [sedimentary deposits and shells], these day by day presented points of doubt to me as they followed one another in indissoluble connection, so that I saw myself again and again brought back to the starting-place, as it were, when I thought I was nearest the goal. I might compare those doubts to the heads of the Lernean Hydra, since when one of them had been got rid of, numberless others were born; at any rate, I saw that I was wandering about in a sort of labyrinth, where the nearer one approaches the exit, the wider circuits does one tread.

I know that certain minds would regard as audacious the idea of relating the laws which preside over the play of our organs to those laws which govern inanimate bodies; but, although novel, this truth is none the less incontestable. To hold that the phenomena of life are entirely distinct from the general phenomena of nature is to commit a grave error, it is to oppose the continued progress of science.

I maintain that the human mystery is incredibly demeaned by scientific reductionism, with its claim in promissory materialism to account eventually for all of the spiritual world in terms of patterns of neuronal activity. This belief must be classed as a superstition. ... We have to recognize that we are spiritual beings with souls existing in a spiritual world as well as material beings with bodies and brains existing in a material world.

I sometimes think there is a malign force loose in the universe that is the social equivalent of cancer, and it's plastic. It infiltrates everything. It's metastasis. It gets into every single pore of productive life. I mean there won't be anything that isn't made of plastic before long. They'll be paving the roads with plastic before they're done. Out bodies, our skeletons, will be replaced with plastic.

I used to measure the Heavens, now I measure the shadows of Earth. The mind belonged to Heaven, the body's shadow lies here.
Kepler's epitaph for himself.

I well know what a spendidly great difference there is [between] a man and a bestia when I look at them from a point of view of morality. Man is the animal which the Creator has seen fit to honor with such a magnificent mind and has condescended to adopt as his favorite and for which he has prepared a nobler life; indeed, sent out for its salvation his only son; but all this belongs to another forum; it behooves me like a cobbler to stick to my last, in my own workshop, and as a naturalist to consider man and his body, for I know scarcely one feature by which man can be distinguished from apes, if it be not that all the apes have a gap between their fangs and their other teeth, which will be shown by the results of further investigation.

I would clarify that by ‘animal’ I understand a being that has feeling and that is capable of exercising life functions through a principle called soul; that the soul uses the body's organs, which are true machines, by virtue of its being the principal cause of the action of each of the machine's parts; and that although the placement that these parts have with respect to one another does scarcely anything else through the soul's mediation than what it does in pure machines, the entire machine nonetheless needs to be activated and guided by the soul in the same way as an organ, which, although capable of rendering different sounds through the placement of the parts of which it is composed, nonetheless never does so except through the guidance of the organist.

If the views we have ventured to advance be correct, we may almost consider {greek words} of the ancients to be realised in hydrogen, an opinion, by the by, not altogether new. If we actually consider the specific gravities of bodies in their gaseous state to represent the number of volumes condensed into one; or in other words, the number of the absolute weight of a single volume of the first matter ({greek words}) which they contain, which is extremely probable, multiples in weight must always indicate multiples in volume, and vice versa; and the specific gravities, or absolute weights of all bodies in a gaseous state, must be multiples of the specific gravity or absolute weight of the first matter, ({Greek words}), because all bodies in the gaseous state which unite with one another unite with reference to their volume.

In fact, whenever energy is transmitted from one body to another in time, there must be a medium or substance in which the energy exists after it leaves one body and before it reaches the other ... and if we admit this medium as an hypothesis, I think it ought to occupy a prominent place in our investigations, and that we ought to endeavour to construct a mental representation of all the details of its action, and this has been my constant aim in this treatise.

In so far as the mind is stronger than the body, so are the ills contracted by the mind more severe than those contracted by the body.

In the mathematics I can report no deficience, except it be that men do not sufficiently understand this excellent use of the pure mathematics, in that they do remedy and cure many defects in the wit and faculties intellectual. For if the wit be too dull, they sharpen it; if too wandering, they fix it; if too inherent in the sense, they abstract it. So that as tennis is a game of no use in itself, but of great use in respect it maketh a quick eye and a body ready to put itself into all postures, so in the mathematics that use which is collateral and intervenient is no less worthy than that which is principal and intended.

Is not Fire a Body heated so hot as to emit Light copiously? For what else is a red hot Iron than Fire? And what else is a burning Coal than red hot Wood?

It is in moments of illness that we are compelled to recognize that we live not alone but chained to a creature of a different kingdom, whole worlds apart, who has no knowledge of us, and by whom it is impossible to make ourselves understood: our body.

It is not the organs—that is, the character and form of the animal's bodily parts—that have given rise to its habits and particular structures. It is the habits and manner of life and the conditions in which its ancestors lived that have in the course of time fashioned its bodily form, its organs and qualities.

Know then thyself, presume not God to scan;
The proper study of Mankind is Man.
Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest;
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world!
... Superior beings, when of late they saw
A mortal Man unfold all Nature's law,
Admir'd such wisdom in an earthly shape,
And shew'd a NEWTON as we shew an Ape.

Knox was engaged in a theological discussion with scientist John Scott Haldane. 'In a universe containing millions of planets,' reasoned Haldane, 'is it not inevitable that life should appear on at least one of them?'
'Sir,' replied Knox, 'if Scotland Yard found a body in your cabin trunk, would you tell them: 'There are millions of trunks in the world; surely one of them must contain a body? I think the would still want to know who put it there.'

Let the clean air blow the cobwebs from your body. Air is medicine.

Man is but a perambulating tool-box and workshop or office, fashioned for itself by a piece of very clever slime, as the result of long experience. ... Hence we speak of man's body as his “trunk.”

Nature has but one plan of operation, invariably the same in the smallest things as well as in the largest, and so often do we see the smallest masses selected for use in Nature, that even enormous ones are built up solely by fitting these together. Indeed, all Nature's efforts are devoted to uniting the smallest parts of our bodies in such a way that all things whatsoever, however diverse they may be, which coalesce in the structure of living things construct the parts by means of a sort of compendium.

Nature prefers the more probable states to the less probable because in nature processes take place in the direction of greater probability. Heat goes from a body at higher temperature to a body at lower temperature because the state of equal temperature distribution is more probable than a state of unequal temperature distribution.

Nature, ... in order to carry out the marvelous operations [that occur] in animals and plants has been pleased to construct their organized bodies with a very large number of machines, which are of necessity made up of extremely minute parts so shaped and situated as to form a marvelous organ, the structure and composition of which are usually invisible to the naked eye without the aid of a microscope. ... Just as Nature deserves praise and admiration for making machines so small, so too the physician who observes them to the best of his ability is worthy of praise, not blame, for he must also correct and repair these machines as well as he can every time they get out of order.

Nature, everywhere the most amazingly and outstandingly remarkable producer of living bodies, being most carefully arranged according to physical, mechanical, and chemical laws, does not give even the smallest hint of its extraordinary and tireless workings and quite clearly points to its work as being alone worthy of a benign and omnipotent God; and it carries this bright quality in all of its traces, in that, just as all of its general mechanisms rejoice, so also do all of their various smallest component parts rejoice in the depth of wisdom, in the height of perfection, and in the lofty arrangement of forms and qualities, which lie far beyond every investigation of the human mind.

Only by following out the injunction of our great predecessor [William Harvey] to search out and study the secrets of Nature by way of experiment, can we hope to attain to a comprehension of 'the wisdom of the body and the understanding of the heart,' and thereby to the mastery of disease and pain, which will enable us to relieve the burden of mankind.

Physio-philosophy has to show how, and in accordance indeed with what laws, the Material took its origin; and, therefore, how something derived its existence from nothing. It has to portray the first periods of the world's development from nothing; how the elements and heavenly bodies originated; in what method by self-evolution into higher and manifold forms, they separated into minerals, became finally organic, and in Man attained self-consciousness.

Plasticity, then, in the wide sense of the word, means the possession of a structure weak enough to yield to an influence, but strong enough not to yield all at once. Each relatively stable phase of equilibrium in such a structure is marked by what we may call a new set of habits. Organic matter, especially nervous tissue, seems endowed with a very extraordinary degree of plasticity of this sort ; so that we may without hesitation lay down as our first proposition the following, that the phenomena of habit in living beings are due to plasticity of the organic materials of which their bodies are composed.

Scientists [still] refuse to consider man as an object of scientific scrutiny except through his body. The time has come to realise that an interpretation of the universe—even a positivist one—remains unsatisfying unless it covers the interior as well as the exterior of things; mind as well as matter. The true physics is that which will, one day, achieve the inclusion of man in his wholeness in a coherent picture of the world.

The body is most fully developed from thirty to thirty-five years of age, the mind at about forty-nine.

The body may be healed but not the mind.

The body of man has in itself blood, phlegm, yellow bile and black bile; these make up the nature of this body, and through these he feels pain or enjoys health. Now he enjoys the most perfect health when these elements are duly proportioned to one another in respect of compounding, power and bulk, and when they are perfectly mingled.

The body of science is not, as it is sometimes thought, a huge coherent mass of facts, neatly arranged in sequence, each one attached to the next by a logical string. In truth, whenever we discover a new fact it involves the elimination of old ones. We are always, as it turns out, fundamentally in error.

The changing of Bodies into Light, and Light into Bodies, is very conformable to the Course of Nature, which seems delighted with Transmutations.

The digestive canal is in its task a complete chemical factory. The raw material passes through a long series of institutions in which it is subjected to certain mechanical and, mainly, chemical processing, and then, through innumerable side-streets, it is brought into the depot of the body. Aside from this basic series of institutions, along which the raw material moves, there is a series of lateral chemical manufactories, which prepare certain reagents for the appropriate processing of the raw material.

The dogma of the Ghost in the Machine ... maintains that there exist both bodies and minds; that there occur physical processes and mental processes; that there are mechanical causes of corporeal movements and mental causes of corporeal movements.

The dogma of the Ghost in the Machine ... maintains that there exist both bodies and minds; that there occur physical processes and mental processes; that there are mechanical causes of corporeal movements and mental causes of corporeal movements.

The evolution of higher and of lower forms of life is as well and as soundly established as the eternal hills. It has long since ceased to be a theory; it is a law of Nature as universal in living things as is the law of gravitation in material things and in the motions of the heavenly spheres.

The frying pan you should give to your enemy. Food should not be prepared in fat. Our bodies are adapted to a stone age diet of roots and vegetables.

The magnetic force is animate, or imitates a soul; in many respects it surpasses the human soul while it is united to an organic body.

The poets did well to conjoin music and medicine, in Apollo, because the office of medicine is but to tune the curious harp of man's body and reduce it to harmony.

The responsibility for maintaining the composition of the blood in respect to other constituents devolves largely upon the kidneys. It is no exaggeration to say that the composition of the blood is determined not by what the mouth ingests but by what the kidneys keep; they are the master chemists of our internal environment, which, so to speak, they synthesize in reverse. When, among other duties, they excrete the ashes of our body fires, or remove from the blood the infinite variety of foreign substances which are constantly being absorbed from our indiscriminate gastrointestinal tracts, these excretory operations are incidental to the major task of keeping our internal environment in an ideal, balanced state. Our glands, our muscles, our bones, our tendons, even our brains, are called upon to do only one kind of physiological work, while our kidneys are called upon to perform an innumerable variety of operations. Bones can break, muscles can atrophy, glands can loaf, even the brain can go to sleep, without immediately endangering our survival, but when the kidneys fail to manufacture the proper kind of blood neither bone, muscle, gland nor brain can carry on.

The smallest particles of matter were said [by Plato] to be right-angled triangles which, after combining in pairs, ... joined together into the regular bodies of solid geometry; cubes, tetrahedrons, octahedrons and icosahedrons. These four bodies were said to be the building blocks of the four elements, earth, fire, air and water ... [The] whole thing seemed to be wild speculation. ... Even so, I was enthralled by the idea that the smallest particles of matter must reduce to some mathematical form ... The most important result of it all, perhaps, was the conviction that, in order to interpret the material world we need to know something about its smallest parts.
[Recalling how as a teenager at school, he found Plato's Timaeus to be a memorable poetic and beautiful view of atoms.]

The trouble about always trying to preserve the health of the body is that it is so difficult to do it without destroying the health of the mind.

The words are strung together, with their own special grammar—the laws of quantum theory—to form sentences, which are molecules. Soon we have books, entire libraries, made out of molecular “sentences.” The universe is like a library in which the words are atoms. Just look at what has been written with these hundred words! Our own bodies are books in that library, specified by the organization of molecules—but the universe and literature are organizations of identical, interchangeable objects; they are information systems.

There is, however, no genius so gifted as not to need control and verification. ... [T]he brightest flashes in the world of thought are incomplete until they have been proved to have their counterparts in the world of fact. Thus the vocation of the true experimentalist may be defined as the continued exercise of spiritual insight, and its incessant correction and realisation. His experiments constitute a body, of which his purified intuitions are, as it were, the soul.

These principles have given me a way of explaining naturally the union or rather the mutual agreement [conformité] of the soul and the organic body. The soul follows its own laws, and the body likewise follows its own laws; and they agree with each other in virtue of the pre-established harmony between all substances, since they are all representations of one and the same universe.

This is the patent-age of new inventions
For killing bodies, and for saving souls,
All propagated with the best intentions;
Sir Humphrey Davy's lantern, by which coals
Are safely mined for in the mode he mentions,
Tombuctoo travels, voyages to the Poles,
Are ways to benefit mankind, as true,
Perhaps, as shooting them at Waterloo.

Those who have dissected or inspected many [bodies] have at least learnt to doubt; while others who are ignorant of anatomy and do not take the trouble to attend it are in no doubt at all.

Through seven figures come sensations for a man; there is hearing for sounds, sight for the visible, nostril for smell, tongue for pleasant or unpleasant tastes, mouth for speech, body for touch, passages outwards and inwards for hot or cold breath. Through these come knowledge or lack of it.

To demonstrate experimentally that a microscopic organism actually is the cause of a disease and the agent of contagion, I know no other way, in the present state of Science, than to subject the microbe (the new and happy term introduced by M. Sédillot) to the method of cultivation out of the body.

We all felt the majesty of the body. In a very short period of time we had seen something that was bigger than each of us. A lot of people, even those who were not religious, were reverent and attributed the success to God. As we saw the artificial heart beat in Dr. Clark, the feeling was not aren't we great, but aren't we small.
[Comment after surgery for the world's first human implant of a total artificial heart in the chest of dentist Dr. Barney Clark ]

We must also teach science not as the bare body of fact, but more as human endeavor in its historic context—in the context of the effects of scientific thought on every kind of thought. We must teach it as an intellectual pursuit rather than as a body of tricks.

What is the shape of space? Is it flat, or is it bent? Is it nicely laid out, or is it warped and shrunken? Is it finite, or is it infinite? Which of the following does space resemble more: (a) a sheet of paper, (b) an endless desert, (c) a soap bubble, (d) a doughnut, (e) an Escher drawing, (f) an ice cream cone, (g) the branches of a tree, or (h) a human body?

When the face, the back of the hand, or another part of the body the sensitivity of which is not too weakened by touch is brought near an electrified conductor, there is felt the impression of a fresh breeze, of a light breath, or of a cobweb.

Why may we not say, that all Automata (Engines that move themselves by springs and wheeles as doth a watch) have an artificiall life? For what is the Heart, but a Spring; and the Nerves, but so many Strings; and the Joynts, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer? Art goes yet further, imitating the rationall and most excellent worke of Nature, Man. For by Art is created the great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine CIVITAS) which is but an Artificiall Man; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which, the Soveraignty is an Artificiall Soul, as giving life and motion to the whole body.

Without consciousness the mind-body problem would be much less interesting. With consciousness it seems hopeless.

Without the slightest doubt there is something through which material and spiritual energy hold togehter and are complementary. In the last analysis, somehow or other, there must be a single energy operating in the world. And the first idea that occurs to us is that the 'soul' must be as it were the focal point of transformation at which, from all the points of nature, the forces of bodies converge, to become interiorised and sublimated in beauty and truth.

Wouldst thou enjoy a long Life, a healthy Body, and a vigorous Mind, and be acquainted also with the wonderful Works of God? labour in the first place to bring thy Appetite into Subjection to Reason.

[T]he human desire to escape the flesh, which took one form in asceticism, might take another form in the creation of machines. Thus, the wish to rise above the bestial body manifested itself not only in angels but in mechanical creatures. Certainly, once machines existed, humans clearly attached to them feelings of escape from the flesh.