“By investing in basic science, we are addressing all other issues,” states IAS Director Robbert Dijkgraaf. “For instance, these days we are able to deal with diseases at the molecular level, which is only possible because fifty years ago we allowed scientists to ask basic questions about the basis of life. So it’s not a cost, it’s an investment that in the end will allow us to be much more cost effective in all the other subjects.”
“We feel strongly that the spirit characteristic of America at its noblest, above all the pursuit of higher learning, cannot admit of any conditions as to personnel other than those designed to promote the objects for which this institution is established, and particularly with no regard whatever to accidents of race, creed, or sex.”
“So long as there are secrets, whistle-blowing will remain a necessary activity,” writes Michael Walzer, Professor Emeritus in the School of Social Science, in an article for Foreign Affairs that explores the contours of judging whether or not a disclosure is justified.
Mapping out the basic properties of dark matter constituents––their mass, charge, spin––and understanding how they interact (between each other and with baryons) is one of the main open quests in modern physics.
In March 1882, Iran’s newspaper readers encountered an unprecedented editorial appeal: “You, the learned of the country, who consider yourselves devoted to the progress of the country and the nation: why have you chosen to take on a seal of silence, and why have you given in to isolation and feebleness? . . . What is this untimely silence?” Why did a state-sponsored newspaper like Ettela` suddenly see it as necessary to engage a readership, and why was this important?
Can the beautiful object be created as a solution of a mathematical question? Herein are four examples of beautiful objects—Renaissance architecture, mosaic art, quasicrystals, and braids—and the mathematics behind them.
From the outset, Professor Patricia Crone was intrigued by what the Iranian scholar ʿAbd al-Ḥusayn Zarrīnkūb has labeled the “two centuries of silence” in Iranian history. Within a few years the Sasanian empire had collapsed after being overrun by the Arab-Muslim invaders, and the people of Iran lost not only their empire, but also their religion, their language, their literature, and their culture.