Peter Medawar

Peter Medawar
Sir Peter Brian Medawar OM CBE FRS was a British biologist born in Brazil, whose work on graft rejection and the discovery of acquired immune tolerance was fundamental to the practice of tissue and organ transplants. For his works in immunology he is regarded as the "father of transplantation". He is remembered for his wit in real life and popular writings. Famous zoologists such as Richard Dawkins, referred to him as "the wittiest of all scientific writers", and Stephen Jay...
NationalityBrazilian
ProfessionScientist
Date of Birth28 February 1915
CountryBrazil
The intensity of a conviction that a hypothesis is true has no bearing on whether it is true or false. The importance of the strength of our conviction is only to provide a proportionately strong incentive to find out if the hypothesis will stand up to critical evaluation.
In all sensation we pick and choose, interpret, seek and impose order, and devise and test hypotheses about what we witness. Sense data are taken, not merely given: we learn to perceive.... The teacher has forgotten, and the student himself will soon forget, that what he sees conveys no information until he knows beforehand the kind of thing he is expected to see.
I reckon that for all the use it has been to science about four-fifths of my time has been wasted, and I believe this to be the common lot of people who are not merely playing follow-my-leader in research.
Innocent, unbiased observation is a myth.
Science is the art of the solvable.
An experiment not worth doing is not worth doing well.
Scientists are entitled to be proud of their accomplishments, and what accomplishments can they call 'theirs' except the things they have done or thought of first? People who criticize scientists for wanting to enjoy the satisfaction of intellectual ownership are confusing possessiveness with pride of possession. Meanness, secretiveness and, sharp practice are as much despised by scientists as by other decent people in the world of ordinary everyday affairs; nor, in my experience, is generosity less common among them, or less highly esteemed.
It is a truism to say that a good experiment is precisely that which spares us the exertion of thinking: the better it is, the less we have to worry about its interpretation, about what it really means.
Freudian psychoanalytical theory is a mythology that answers pretty well to Levi-Strauss's descriptions. It brings some kind of order into incoherence; it, too, hangs together, makes sense, leaves no loose ends, and is never (but never) at a loss for explanation. In a state of bewilderment it may therefore bring comfort and relief.... give its subject a new and deeper understanding of his own condition and of the nature of his relationship to his fellow men. A mythical structure will be built up around him which makes sense and is believable-in, regardless of whether or not it is true.
Ask a scientist what he conceives the scientific method to be and he will adopt an expression that is at once solemn and shifty-eyed: solemn, because he feels he ought to declare an opinion; shifty-eyed, because he is wondering how to conceal the fact that he has no opinion to declare.
I shall borrow two words used for a slightly different purpose by the great demographer Alfred Lotka to distinguish between the two systems of heredity enjoyed by man: endosomatic or internal heredity for the ordinary or genetical heredity we have in common with animals; and exosomatic or external heredity for the non-genetic heredity that is peculiarly our own - the heredity that is mediated through tradition, by which I mean the transfer of information through non-genetic channels from one generation to the next.
The attempt to discover and promulgate the truth is nevertheless an obligation upon all scientists, one that must be persevered in no matter what the rebuffs—for otherwise what is the point in being a scientist?
I believe in intelligence, and I believe also that there are inherited differences in intellectual ability, but I do not believe that intelligence is a simple scalar endowment that can be quanitified by attaching a single figure to it—an I.Q. or the like.
We cannot point to a single definitive solution of any one of the problems that confront us — political, economic, social or moral, that is, having to do with the conduct of life. We are still beginners, and for that reason may hope to improve. To deride the hope of progress is the ultimate fatuity, the last word in poverty of spirit and meanness of mind. There is no need to be dismayed by the fact that we cannot yet envisage a definitive solution of our problems, a resting-place beyond which we need not try to go.